The Life of Faith, Part 3 · Chapter 5

The Life of Faith · Part 3 · Chapter 5

p. 241CHAP. V. Directions how to live by Faith upon Gods Promiſes.

THis part of the work of Faith is the more noble, becauſe the eminent part of the Goſpel is the Promiſes, or Covenant of Grace; and it is the more neceſſary, becauſe our lapſed miſerable ſtate hath made the Promiſes ſo neceſſary to our uſe: The helps to be uſed herein are theſe:

Direct. 1. Conſider that every Promiſe of God, is the expreſſion of his immutable will and counſel.

It is a great diſpute among the Schoolmen, whether God be properly obliged to us by his Promiſes: When the word [obligation] it ſelf is but a metaphor, which muſt be caſt away or explained, before the queſtion can be anſwered: God cannot be bound as man is, who tranſferreth a propriety to another from himſelf: or maketh himſelf a proper debter in point of communicative Juſtice; or may be ſued at Law, and made to perform againſt his will. But it is a higher obligation than all this which lyeth upon God. His Power, Wiſdom and Goodneſs, which are himſelf, do conſtitute his Veracity: And his very Nature is immutable, and juſt; and therefore his Nature and Being, is the infallible cauſe of the fulfilling of his Promiſes: p. 242He freely made them; but he neceſſarily performeth them: And therefore the Apoſtle ſaith, that God that cannot lye hath promiſed eternal life, before the world began; which is either [promiſed according to his counſel which he had before the world began] or [from the beginning of the world] Titus 1.2. Or as the word alſo ſignifieth many ages ago. And Heb. 6.17, 18. Wherefore God willing more abundantly to ſhew to the heirs of Promiſe, the immutability of his counſel, confirmed it by an oath; that by two immutable things, in which it was impoſſible for God to lye, we might have a ſtrong conſolation, who have fl…d for refuge, to lay hold upon the hope ſet before us: which hope we have as an Anchor of the ſoul, both ſure and ſtedfaſt—And therefore when the Apoſtle meaneth, that Chriſt will not be unfaithful to us, his phraſe is, He cannot deny himſelf, 2 Tim. 2.13. As if his very Nature and Being conſiſted more in his truth and fidelity, than any mortal mans can do.

Direct. 2. Vnderſtand the Nature and Reaſons of Fidelity among men, viz. 1. To make them conformable to God: And 2. To maintain all Juſtice, Order and Virtue in the world. And when you have pondered theſe two, you will ſee that it is impoſſible for God to be unfaithful: For 1. If it be a vice in the Copy, what would it be in the Original! Nay, would not falſhood and perfidiouſneſs become our perfection, to make us like God? 2. And if all the world would be like a company of enemies, Bedlams, bruits, or worſe, if it were not for the remnants of fidelity, it is impoſſible that the Nature or Will of God, ſhould be the pattern or original of ſo great evil.

Direct. 3. Conſider what a foundation of his Promiſes God hath laid in Jeſus Chriſt, and what a ſeal his blood and reſurrection is unto them.

When it hath coſt Chriſt ſo dear to procure them, certainly God will not break them. A Promiſe ratified in the blood of the Son of God, called the blood of the everlaſting Covenant, Heb. 13.20. and by his riſing from the dead, can never be broken. If the Law given by Moſes, was firm, and a jot or tittle ſhould not paſs away till all were fulfilled, much more the word and teſtament of the Mediatour of a better Covenant, 2 Cor. 1.20. All the Promiſes in him are Yea and Amen; that is, they are aſſerted or made in him, and they are ratified, p. 243and ſhall be fulfilled in him. Heb. 8.6. He hath obtained a more excellent Miniſtry, by how much alſo he is the Mediatour of a better Covenant, which was eſtabliſhed on better Promiſes. And thoſe that are better, cannot be leſs ſure. It is the ſure mercies of David, that are given us, by a Promiſe which is ſure to all the ſ…ed, Acts 13.34. Iſa. 55.3. Rom. 4.16.

Direct. 4. Conſider well that it is Gods own intereſt to fulfil his Promiſes; for he attaineth not that glory of his Love and Grace in the perfection of his people till it be done, which he deſigned in the making of them.

And certainly God will not fail himſelf and his own intereſt. The happineſs will be ours, but it will be his everlaſting pleaſure to ſee his creatures in their perfection. If he was ſo pleaſed after the Creation, to ſee them all good, that he appointed a Sabbath of Reſt, to celebrate the commemoration of it; how much more will it pleaſe him to ſee all reſtored by Jeſus Chriſt, and brought up to that perfection which Adam was but in the way to when he ſinned and fell ſhort of the Glory of God. He will not miſs of his own deſign, nor loſe the everlaſting complacency of his love.

Direct. 5. Conſider how great ſtreſs God hath laid upon the belief of his Promiſes, and of how great uſe he hath made them in the world.

If the intimation of another world and reward which we find in Nature; and the Promiſe of it in Scriptures, were out of the world, or were not believed, and ſo men had nothing but temporal motives to rule their hearts and lives by, O what an odious thing would man be? and what a Hell would the world be? I have elſewhere ſhewed that the Government of the world is mainly ſteered by the hopes and fears of another life, and could not be otherwiſe, unleſs man be turned into far worſe than a beaſt. And certainly thoſe Promiſes cannot be falſe, which God hath laid ſo great a ſtreſs on, and the belief of which is of ſo great moment. For the wiſe, and holy, and powerful God, neither needeth a lye, nor can uſe it to ſo great a work.

Direct. 6. Take notice how agreeable Gods Promiſes are to the Nature both of God and man.

It is not only Gods Precepts that have a congruence to natural p. 244Reaſon, but his Promiſes alſo. It is agreeable to the Nature of Infinite Goodneſs to do good: And yet we ſee that he doth not do to all alike. He maketh not every creature an Angel, nor a man: How then ſhall we diſcern what he intendeth to do by his creatures, but by their ſeveral natures: The nature of every thing is fitted to its uſe. Seeing therefore God hath given man a nature capable of knowing, loving and enjoying him, we have reaſon to think he gave it not in vain. And we have reaſon to think that nature may be brought up to its own perfection; and that he never intended to imploy man all his daies on earth, in ſeeking an end which cannot be attained. And yet we ſee that ſome do unfit themſelves for this end, by turning from it, and following vanity: and that God requireth every man as a free Agent, to uſe his guidance and help aright, for his own preparation to felicity. Therefore reaſon may tell us, that thoſe who are ſo prepared by the neareſt capacity, and have a love to God, and a heavenly mind, ſhall enjoy the Glory which they are fitted for. And it helpeth much our belief of Gods Promiſe, to find that Reaſon thus diſcerneth the equity of it: Yea to find that a Cicero, a Seneca, a Socrates, a Plato, &c. expected much the like felicity to the juſt, which the Scripture promiſeth.

Direct. 7. Be ſure to underſtand Gods Promiſes aright, that you expect not that which he never promiſed, and take not preſumption to be Faith.

Many do make promiſes to themſelves by miſunderſtanding, and look that God ſhould fulfil them: and if any of them be not fulfilled, they are ready to ſuſpect the truth of God. And thus men become falſe Prophets to themſelves and others, and ſpeak words in the Name of the Lord, which he hath never ſpoken, and incur much of the guilt, which God oft chargeth on falſe Prophets, and ſuch as add to the Word of God. It is no ſmall fault to father an untruth on God, and to call that his Promiſe which he never made.

Direct. 8. Think not that God promiſeth you all that you deſire or think you want, in bodily things.

It is not our own deſires which he hath made the meaſure of his outward gifts; no nor of our own Opinion of our Neceſſity neither: elſe moſt men would have nothing but riches, and p. 245health, and love, and reſpect from men; and few would have any want, or pain, or ſuffering. But it is ſo much as is good 1. To the common ends of Government, and the Societies with which we live. 2. And to our ſouls, which God doth promiſe to his own. And his Wiſdom, and not their partial conceits, ſhall be the Judge. Our Father knoweth what we need, and therefore we muſt caſt our care on him, and take not too particular nor anxious thoughts for our ſelves, Mat. 6.24. to the end, 1 Pet. 5 7.

Direct. 9. Think not that God promiſeth you all that you will ask; no not that which he commandeth you to ask; unleſs it agree with his promiſing will, as well as with his commanding will.

That promiſe of Chriſt, Ask and ye ſhall receive, &c. And whatſoever you ask the Father in my Name, according to his will, he will give it you, are often miſunderſtood: and there is ſome d…fficulty in underſtanding what Will of God is here meant: If it be his Decreeing Will, that is ſecret, and the promiſe giveth us no ſure conſolation: If it be meant of his Promiſing Will, what uſe is this general promiſe for, if we muſt have a particular promiſe alſo for all that we can expect? If it be meant of his Commanding Will, the event notoriouſly gainſayeth it: For it is moſt certain, that ſince the Church hath long prayed for the converſion of the Infidel world, and the reforming of the corrupted Churches, &c. it is not yet done: And it is all Chriſtians duty, to pray for Kings, and all in Authority; and to ask that wiſdom and grace for them which God doth ſeldom give them. And all Parents who are bound to pray for grace for their children, do not ſpeed according to their prayers.

Object. That is becauſe that prayers for other men, ſuppoſe others to concur in the qualifying conditions as well as our ſelves: But the promiſe is meant only of whatſoever we ask for our ſelves as he commandeth, or for others who are prepared as he requireth. Anſw. 1. If ſo, then the promiſe is not only made to our praying as commanded. 2. It cannot be thought that our prayers for Infidels, who muſt have preparing grace before they can be prepared, ſhould be thus ſuſpended in their preparation of themſelves. 3. It maybe a duty to pray for many things for our ſelves too, which yet we ſhall not particularly receive: p. 246As a Miniſter may pray for greater abilities for his work, &c.

Object. We pray not as commanded for any ſuch things, if we pray not conditionally for them. Anſw. But ſtill the difficulty is, What is the condition to be inſerted? whether it be, If God will? Or, If it be for our good? Or, If it be for the univerſal good of the world? If it were the laſt, then we might be ſure of the ſalvation of all men, when we ask it; and the ſecond cannot be the condition when we pray for others: and if it be the firſt, then it telleth us that the commanding Will of God is not it which is principally meant in the promiſe.

In this difficulty we muſt conclude, that the text reſpecteth Gods Will comprehenſively in all theſe three forementioned reſpects; but primarily his promiſing Will in matters which fall under promiſe, and his decreeing Will in things which he hath thought meet to make no promiſe of: and then ſecondarily, his commanding Will to us; but this extendeth not only to prayer it ſelf, but alſo to the manner of prayer, and to our conjunct and ſubſequent endeavours. And ſo this meeteth and cloſeth with the former Will of God: becauſe we do not pray according to his commanding Will, unleſs we do it with due reſpect to his promiſing and decreeing Will. And ſo it is, as i… it were ſaid [Of all thoſe things which God hath promiſed or decreed, whatſoever you ask in my Name, in a manner agreeable to his command and do ſ…cond your prayers with faithful endeavours; you ſhall obtain it; becauſe neither his decrees or promiſes are nakedly, or meerly to give ſuch a thing; but complicately to give it in this way of asking.]

And as to the Objections in the beginning, I anſwer, 1. Where only Gods decreeing Will is the meaſure of the matter to be granted, the text intendeth not to us a particular aſſurance of the thing; but the comfort that we and our prayers are accepted, and they ſhall be granted if it be not ſuch a thing, as God in his wiſdom and eternal counſel, hath ſecretly determined not to do. As if you pray for the converſion of the Kingdom of China, of Japon, of Indoſtan, of Tartary, &c.

And 2. Where Gods Promiſe hath given us ſecuri…y of the thing in particular; yet this general promiſe, and our prayer, are neither of them in vain. For 1. The general promiſe p. 247doth both confirm our Faith in general, which is a help to us in each particular caſe; and alſo it directeth us to Chriſt as the means, in whoſe name we are to ask all things of the Father; and aſſureth us, that it is for his ſake that God doth fulfil thoſe particular promiſes to us. 2. And prayer in his Name, is the condition, way or means of the fulfilling them.

It is a very common errour among many praying perſons, to think that if they can but prove it their duty to ask ſuch a thing, this promiſe telleth them, that they ſhall have it: But you ſee there is more neceſſary to the underſtanding of it than ſo.

Direct. 10. Think not that God prom…ſeth you all that you do believe that you ſhall receive, when you ask it; though it be with never ſo confident an expectation.

This is a more common errour than the former: Many think that if the thing be but lawful which they pray for, much more if it be their duty to pray for it, then a particular belief that they ſhall receive it, is the condition of the promiſe, and therefore that they ſhall certainly receive it. As if they pray for the recovery of one that is ſick, or for the converſion of one that is unconverted, and can but believe that it ſhall be done, they think God is then obliged by promiſe to do it, Mark 9.23. If thou canſt believe, all things are poſſible. And 11.23, 24. Whoſoever ſhall ſay to this Mountain, Be thou removed, &c. and ſhall not doubt in his heart, but believe, &c. Therefore I ſay unto you, what things ſoever ye deſire when ye pray▪ believe that ye receive them, and ye ſhall have them.

Anſw. The reaſon of this was, becauſe they had a ſpecial promiſe of the gift of miracles, as is expreſt, Mark 16.17, 18. And even this text is ſuch a particular promiſe: For the ſpirit of miracles was then given to confirm the Goſpel, and gather the firſt Churches, and Faith was the condition of them: Or the Spirit, when ever he would work a miracle, would firſt work an extraordinary Faith to prepare for it. And yet if you examine well the particular texts, which ſpeak of this ſubject, you ſhall find that as it was the doubt of the divine Authority of Chriſts teſtimony, and of his own real power ▪ which was the unbelief of thoſe times; ſo it was the belief of his Authority and Power, which was the Faith required: and p. 248this is oftener expreſſed than the belief of the event; and when the belief of the event is extolled, it is becauſe the belief of Chriſts Power is contained in it. [If thou canſt believe, all things are poſſible, Ma…k 9.23. Not [all things ſhall come to paſs] Mat. 9.28. The blind men came to him, and Jeſus ſaid, Believe ye that I am able to do this? They ſaid unto him, yea Lord▪ Then touched … their eyes, ſaying, according to your faith be it unto you. So the Centurions faith is deſcribed as a belief of Chriſts Power, Mat. 8.7, 8, 9, 10, So is it in many other inſtances.

So that this text is no exception from the general Rule; but the meaning of it is, Whatſoever promiſed thing you ask, not doubting, ye ſhall receive it: Or doubt not of my enabling power, and you ſhall receive whatever you ask, which I have promiſed you; and miracles themſelves ſhall be done by you.

Object. But what if they had only doubted of Chriſts Will? Anſw. If they had doubted of his will in caſes where he never expreſt his will, they could not indeed have been certain of the event (for that is contrary to the doubt.) But they could not have charged Chriſt with any breach of promiſe; and therefore could not themſelves have been charged with any unbelief. (For it is no unbelief to doubt of that will which never was revealed.) But if they had doubted of his revealed will concerning the event, they had then charged him with falſhood, and had ſinned againſt him, as ill as thoſe who deny his power.

And the large experience of this our age, confuteth this foreſaid errour of a particular belief: For we have abundance of inſtances of good people who were thus miſtaken, and have ventured thereupon to conclude with confidence, that ſuch a ſick perſon ſhall be healed, and ſuch a thing ſhall come to paſs; when over and over the event hath proved contrary, and brought ſuch confidence into contempt, upon the failing of it.

Direct. 11. Think not that becauſe ſome ſtrong imagination bringeth ſome promiſ… to your minds, that therefore it belongeth unto you, unleſs upon tryal, the true meaning of it do extend to you.

Many and many an honeſt, ignorant, melancholy woman, p. 249hath told me what abundance of ſudden comfort they have had, becauſe ſuch a text was brought to their minds, and ſuch a promiſe was ſuddenly ſet upon their hearts; when as they miſtook the very ſenſe of the promiſe, and upon true enquiry, …t was nothing to their purpoſe. Yet it is beſt not rather to contradict thoſe miſtaken and ungrounded comforts of ſuch perſons: Becauſe when they are godly, and have true right to …ounder comforts, but cannot ſee it; it is better that they ſupport themſelves a while with ſuch miſtakes, than that they ſink into deſpair. For though we may not offer them ſuch miſtakes, nor comfort them by a lie; yet we may permit that which we may not do (as God himſelf doth.) It is not at all times that we are bound to rectifie other mens miſtakes, viz. not when it will do them more harm than good.

Many an occaſion may bring a text to our remembrance which concerneth us not, without the Spirit of God. Our own imaginations may do much that way of themſelves. Try therefore what is the true ſenſe of the text, before you build your concluſions on it.

But yet if indeed God bring to your minds any pertinent promiſe, I would not have you to neglect the comfort of it.

D…rect. 12. Think not that God hath promiſed to all Chriſtians the ſame degrees of grace; and therefore that you may expect as much as any others have.

Object. But ſhall not all at laſt be perfect? and what can there be added to perfection?

Anſw. The perfection of a creature is to be advanced to the higheſt degree, which his own ſpecifical and individual nature are capable of: A beaſt may be perfect, and yet not be a man: and a man may be perfect, and yet not be an Angel. And Lazarus may be perfect, and yet not reach the degree of Abraham. For there is, no doubt, a gradual difference between the capacities of ſeveral individual ſouls, of the ſame ſpecies: As there is of ſeveral veſſels of the ſame metal, though not by ſuch difference of corporal extenſion. And there is no great probability that all the difference in the degrees of wit from the Ideot to Achitophel, is founded only in the bodily organs; and not at all in the ſouls. And it is certain, that there are p. 248duplicate page p. 249duplicate page p. 250various degrees of glory in Heaven, and yet that every one there is perfect.

But if this were not ſo, yet it is in this life only that we are now telling you, that all Chriſtians have not a promiſe of the ſame degrees.

Object. But is not additional grace given by way of reward? And then have not all a promiſe of the ſame degree which the beſt attain, conditionally if they do as much as they for it?

Anſw. O yes, objective; but not ſubjective; b…cauſe all have not the ſame natural capacity, nor are bound to the ſame degree of duty as to the condition it ſelf. As perfection in H… ven is given by way of reward, and yet all ſhall not have the ſame degree of perfection; ſo is it as to the degrees of grace on earth. 2. All have not the ſame degrees of the firſt preventing grace given them; and therefore it is moſt certain that all will not uſe the ſame degree of induſtry for more: Some have but one talent, and ſome two, when ſome have five, and therefore gain ten talents in the improvement, Mat. 25.

All muſt ſtrive for the higheſt meaſure: and all the ſincere may at laſt expect their own perfection: But God breaketh no promiſe, if he give them not all as much as ſome have.

Direct. 13. Much leſs hath God promiſed the ſame degree of common gifts to all.

If you never attain to the ſame meaſure of acuteneſs, learning, memory, utterance, do not think that God breaketh promiſe with you: Nor do not call your preſumption by the name of Faith, if you have ſuch expectations. See 1 Cor. 12. throughout.

Direct. 14. God often promiſeth the thing it ſelf, when he promiſeth the time of giving it: Therefore do not take it to be an act of Faith, to believe a ſet time, where God hath ſet no time at all.

Many are the troubles of the righteous, but God will deliver them out of all, Pſal. 37. But he hath not ſet them juſt the time. Chriſt hath promiſed to come again and take us to himſelf, Joh. 14.1, 2.3. But of that day and hour knoweth no man. God will give neceſſary comfort to his ſervants; but he beſt knoweth when it is neceſſary: and therefore they muſt not ſet him a time, and ſay, Let it be now, or thou breakeſt thy p. 251word. Patient wa…ting Gods own time, is as needful as believing: Yea he that believeth, will not make haſte, Iſa. 28.16. Rom. 2 7. 2 Theſ. 3.5. James 5.7, 8. Heb. 6.12. & 10.36. & 12.1. James 5.7. Revel. 13.10. & 14.12. 1 Theſ. 1.3, 11.

Direct. 15. God often promiſeth the thing, when he promiſeth not either in what manner, or by what inſtrument he will do it.

He may deliver his Church, and may deliver particular perſons out of trouble; and yet do it in a way, and by ſuch means as they never dreamed of. Sometimes he foretelleth us his means, when it is we that in duty are to uſe them. And ſometimes he keepeth them unknown to us, when they are only to be uſed by himſelf. In the Mount will the Lord be ſeen ▪ but yet Abraham thought not of the Ram in the Thicke…. The Iſraelites knew not that God would deliver them by the hand of Moſes, Acts 7.25.

Direct. 16. Take not the promiſes proper to one time or age of the Church, as if they were common to all, or unto us.

There were many promiſes to the Iſraelites, which belong not to us, as well as many precepts: The increaſe of their ſeed, and the notable proſperity in the world which was promiſed them, was partly becauſe that the motive ſhould be ſuited to the ceremonial duties, and partly becauſe the eternal things being not then ſo fully brought to light as now, they were the more to be moved with the preſent outward tokens of Gods Love. And ſo the gift of the Spirit of Miracles, and Infallibility, for writing and confirming Scriptures, was promiſed to the firſt age, which is not promiſed to us.

Direct. 17. Take not any good mans obſervation in thoſe times for an univerſal promiſe of God.

For inſtance, David ſaith, Pſal. 73. I have been young, and now am old; yet did I never ſee the righteous forſaken, nor his ſeed begging their bread. But if he had lived in Goſpel times, where God giveth greater heavenly bleſſings and comforts, and calleth men to higher degrees of patience and mortification, and contempt of the world, he might have ſeen many both of the righteous and their ſeed begging their bread, though not forſaken; yea Chriſt himſelf asking for water of a woman, John 4.

p. 252Direct. 18. Take heed of making promiſes to ſeem inſtead of precepts; as if you were to do that your ſelves, which God hath promiſed that he will do.

If God promiſe to deliver his Church, or to free any of his ſervants from trouble or perſecution, you muſt have a precept to tell you what is your own duty, and what means you muſt uſe, before you m…ſt attempt your own deliverance. What God will do, is one thing; and what you muſt do, is another. This hath been the ſtrange deluſion of the people that call themſelves the Fifth-Monarchy men in our times; who believing that Chriſt will ſet up righteouſneſs, and pull down Tyrants in the earth, have thought that therefore they muſt do it by arms; and ſo have been drawn into many rebellions, to the ſcandal of others, and their own ruine.

Direct. 19. Take heed of miſtaking Prophecies for Promiſes; eſpecially dark Prophecies not underſtood.

Many things are foretold by God in Prophecies, which are mens ſins: Herod, and Pontius Pilate, and the people of the Jews, fulfilled Prophecies in the crucifying of Chriſt: and all the perſecutors and muderers of the Saints, fulfil Chriſts Prophecies; and ſo do all that hate us, And ſay all manner of evil falſly againſt us for his ſake, Mat. 5.11, 12. But the ſin is never the leſs for that. It is propheſied that the ten Kings ſhall give up their Kingdoms to the beaſt; that in the laſt daies ſhall come ſcoffers walking after their own luſts; and in the laſt daies ſhall be perilous times, &c. Theſe are not Promiſes, nor Precepts.

It hath lamentably diſturbed the Church of Chriſt, when ignorant ſelf-conceited Chriſtians, who ſee not the difficulty, grow confident that they underſtand many Prophecies in Daniel, the Revelations, &c. and thereupon found their preſumption (miſcalled faith) upon their own miſtakes, and then form their prayers, their communion, their practice into ſuch ſchiſm, and ſedition, and uncharitable waies, as the intereſt of their opinions do require (as the Millenaries before mentioned have done in this generation.)

Direct. 20. Think not that all Gods Promiſes are made to meer ſincerity; and that every true Chriſtian muſt be freed from all penal hurt, however they behave themſelves.

For there are further helps of the Spirit, which are promiſed p. 253only to our diligence in attending the Spirit, and to the degrees of induſtry, and fervour, and fidelity in watching, praying, ſtriving, and other uſe of means. And there are heavy chaſtiſements which God threatneth to the godly, when they miſbehave themſelves: Eſpecially the hiding of his face, and with-holding any meaſure of his Spirit. The Scripture is full of ſuch threatnings and inſtances.

Direct. 21. Much leſs may you imagine that God hath made any Promiſe, that all the ſins of true Believers ſhall work together for their good.

They miſexpound Rom. 8.28. who ſo expound it (as I have elſewhere ſhewed.) For 1. The context confirmeth it to ſufferings. 2. The qualification added [to them that love God] doth ſhew that the abatement of love to God, is none of the things meant that ſhall work our good. 3. And it ſheweth, that it is Love as Love, and therefore not the leaſt that is conſiſtent with neglect and ſin, which is our full condition. 4. Experience telleth us, that too many true Chriſtians may fall from ſome degrees of grace, and the Love of God, and die in a leſs degree than they once had▪ and that leſs of holineſs doth not work for their good. 5. And it is not a thing ſuitable to all the reſt of Gods method in the Scriptures, that he ſhould aſſure all beforehand, that all their ſins ſhall work for their good. That he ſhould command obedience ſo ſtrictly, and promiſe rewards ſo liberally, and threaten puniſhment ſo terribly, and give ſuch frightful examples as Solomons, Davids, and others are; and at the ſame time ſay, Whatever ſin thou committeſt inwardly or outwardly by neglecting my Love, and Grace, and Spirit, by loving the world, by pleaſing the fleſh, as David did, &c. it ſhall all be turned to do thee more good than hurt. This is not a ſuitable means to men in our caſe, to keep them from ſin, nor to cauſe their perſeverance.

Direct. 22. Vnderſtand well what Promiſes are univerſal to all B…lievers, and what are but particular and proper to ſome few.

There are many particular Promiſes in Scripture, made by name, to Noah, to Abraham, to Moſes, to Aaron, to David, to Solomon, to Hezekiah, to Chriſt, to Peter, to Paul, &c. which we cannot ſay are made to us. Therefore the Covenant of Grace, p. 254which is the Vniverſal Promiſe, … eſpecially be made the ground of our faith, and all other as they are branches and appurtenances of that, and have in the Scripture ſome true ſignification, that they indeed extend to us. For if we ſhould believe that every Promiſe made to any Saint of God (as Hannah, Sarah, Rebecca, Elizabeth, Mary, &c. do belong to us, we ſhould abuſe our ſelves and God. And yet to us they have their uſe.

Direct. 23. It is of very great importance, to underſtand what Promiſes are abſolute, and which are ſuſpended upon any condition to be performed by us, and what each of thoſe conditions it.

As the Promiſe to the Fathers that the Meſſiah ſhould come, was abſolute. God g…ve not a Saviour to the world, ſo as to ſuſpend his coming on any thing to be done by man. The not drowning of the world, was an abſolute Promiſe made to Noah: ſo was the calling of the Gentiles promiſed. But the Covenant of Promiſes ſealed in Baptiſm, is conditional: and therefore both parties, God and man, are the Covenanters therein.

And in the Goſpel the Promiſes of our firſt Juſtification and Adoption, and of our after pardon, and of our Juſtification at Judgement, and of our additional degrees of grace, and of our freedom from chaſtiſements, have ſome difference in the conditions, though true Chriſtianity be the main ſubſtance of them all. Meer Chriſtianity, or true conſent to the Covenant, is the condition of our firſt Juſtification. And the continuance of this, with actual ſincere obedience, is the condition of non-omiſſion, or of continuance of this ſtate of J…ſtification: And the uſe of prayer and other means, is a condition of our further reception of more grace. And perſeverance in true holineſs with faith, is the condition of our final Juſtification and Glorification (of which more anon.)

Direct. 24. You can no further believe the fulfilling of any of theſe conditional Promiſes, than you know that you perform the condition.

It is preſumption, and not faith, for an impenitent perſon to expect the benefit of thoſe Promiſes, which belong to the penitent only: And ſo it is for him that forgiveth not others, p. 255to expect to be forgiven his particular ſins: And ſo in all the reſt of the Promiſes.

Direct. 25. But be ſure that you aſcribe no more to your ſelves, for performing any condition of a Promiſe, than God doth.

A condition as ſuch is no cauſe at all of the performance of the Promiſe; either natural or moral: only the non-performance of the condition is a cauſe of the non-performance of the Promiſe: For the true nature of a condition as ſuch, is only to ſuſpend the ben…fit. Though naturally a condition may be meritorious among men; and for their own commodity (which God is not capable of) they ordinarily make only meritorious acts to be conditions: As God alſo doth only ſuch acts as are pleaſing to him, and ſuited to their proper ends. But this is nothing to a condition formally, which is but to ſuſpend the benefit till it be done.

Direct. 26. When you find a Promiſe to be common or univerſal, apply it as boldly as if your name were written in it: and alſo when you find that any particular Promiſe to a Saint is but a branch of that univerſal Promiſe to all Saints; or to all that are in the ſame caſe, and find that the caſe and reaſon of the Promiſe proveth the ſenſe of it to belong to you as well as them.

If it be ſaid, that whoſoever believeth ſhall not periſh, but have everlaſting life, John 3.16. You may apply it as boldly as if it were ſaid, If thou John, or Thomas be a Believer, thou ſhalt not periſh, but have everlaſting life. As I may apply the abſolute Promiſe of the Reſurrection to my ſelf as boldly, as if my name were in it, becauſe it is all that ſhall be raiſed (John 5.22, 24, 25.) 1 Cor. 15. So may I all the conditional promiſes of pardon and glory conditionally [if I repent and believe.] And you may abſolutely thence conclude your certain intereſt in the benefit, ſo far as you are certain that you repent and believe.

And when you read that Chriſt promiſeth his twelve Apoſtles, to be with them, and to reward their labours, and to ſee that they ſhall be no loſers by him, if they loſe their lives, &c. You may believe that he will do ſo by you alſo. For though your work be not altogether the ſame with theirs; yet this is but a branch of the common Promiſe to all the faithful, who muſt all follow him on the ſame terms of ſelf-denial, p. 256Luke 14.26, 27, 33. Mat. 10. Rom. 8.17, 18. And on this ground the promiſe to Joſhua is applied, Heb. 15. I will never fail thee nor forſake thee, becauſe it is but a branch of the C… venant common to all the faithful.

Direct. 27. Be ſure that you lay the ſtreſs of all your hopes on the Promiſes of God, and venture all your happineſs on them, and when God calleth to it, expreſs this by forſaking all elſe for theſe hopes, that it may appear you really truſt Gods word, without any ſecret hypocritical reſerves.

This is the true life, and work, and tryal of faith: whether we build ſo much on the Promiſe of God, that we can take the thing promiſed for all our treaſure, and the Word of God for our whole ſecurity.

As Faith is called a Truſting in God; ſo it is a practical kind of Truſt; and the principal tryal of it, lyeth in forſaking all other happineſs and hopes, in confidence of Gods promiſe through Jeſus Chriſt.

To open the matter by a ſimilitude: Suppoſe that Chriſt came again on earth as he did at his Incarnation, and ſhould confirm his truth by the ſame miracles, and other means; and ſuppoſe he ſhould then tell all the Country, I have a Kingdom at the Antipodes, where men never die, but live in perpetual proſperity; and thoſe of you ſhall freely poſſeſs it, who will part with your own eſtates and Country, and go in a ſhip of my providing, and truſt me for your Pilot to bring you thither, and truſt me to give it you when you come there. My power to do all this, I have proved by my miracles, and my love and will, my offer proveth.] How now will you know whether a man believe Chriſt, and truſt this promiſe or not? why, if he believe and truſt him, he will go with him, and will leave all, and venture over the Seas whitherſoever he conducteth him, and in that ſhip which he prepareth for him: But if he dare not venture, or will not leave his preſent Country and poſſeſſions, it is a ſign that he doth not truſt him.

If you were going to Sea, and had ſeveral Ships and Pilots offered you, and you were afraid left one were unſafe, and the Pilot unskilful, and it were doubtful which were to be trufled; when after all deliberation you chuſe one, and refuſe the reſt, and reſolve to venture your life and goods in it, this is properly p. 257called truſting it. So truſting in God, and in Jeſus Chriſt, is not a bare opinion of his fidelity, but a PRACTICAL TRƲST ▪ and that you may be ſure to underſtand it clearly, I will once open the parts of it diſtinctly.

Divines commonly tell us that Faith is an Affiance or Truſt in God: and ſome of them ſay that this is an act of the underſtanding, and ſome, that it is an act of the will, and others ſay, that Faith conſiſteth in Aſſent alone, and that Truſt or Affiance is as Hope, a fruit of Faith, and not Faith it ſelf: And what Affiance it ſelf is, is no ſmall controverſie (And ſo it is what Faith and Chriſtianity is, even among the Teachers of Chriſtians.)

The plain truth is this: as to the name of Faith, it ſometime ſignifieth a meer Intellectual Aſſent, when the object requireth no more: And ſometime it ſignifieth a practical Truſt or Affiance, in the Truth or Truſtineſs of the undertaker or promiſer, that is, in his Power, Wiſdom and Goodneſs, or honeſty, conjunct as expreſſed in his word; and that is, when the matter is practical, requiring ſuch a truſt. The former is oft called, The Chriſtian Faith; becauſe it is the belief of the truth of the Chriſtian Principles; and is the leading part of Faith in the full ſenſe. But it is the latter which is the Chriſtian Faith, What true Chriſtian Faith is?as it is taken, not ſecundum quid, but ſimply; not for a part ▪ but the whole; not for the opinion of men about Chriſt, but for Chriſtianity it ſelf, or that Faith which muſt be profeſt in Baptiſm, and which hath the promiſe of Juſtification and Salvation.

And this Truſt or Affiance is placed reſpectively on all the objects mentioned in the beginning; on God as the firſt …fficient foundation; and on God as the ultimate end; as the certain full felicity, and final object of the ſoul: On Chriſt as the Mediatour, and as the ſecondary foundation, and the guide, and the finiſher of our faith and ſalvation; the chief ſub revealer and performer: On the Holy Ghoſt, as the third foundation; both revealing and atteſting the doctrine by his g…ts: And on the Apoſtles and Prophets as his Inſtruments and Chriſts chief entruſted Meſſengers: And on the Promiſe or Covenant of Chriſt as his Inſtrumental Revelation it ſelf: And on the Scriptures as the authentick Record of this Revelation and Promiſe. And the benefit for which all theſe are truſted, is, recovery to God, or Redemption p. 258duplicate page p. 259duplicate page p. 258and Salvation, viz. pardon of ſin, and Juſtification, Adoption, Sanctification and Glorification; and all things neceſſary hereunto.

This Truſt is an act of all the three faculties: (for three underſtanding are) even of the whole man: Of the vital power, the underſtanding and the will: and is moſt properly called A practical Truſt; ſuch as truſting a Phyſician with your life and health; or a Tutor to teach you; or a Maſter to govern and reward you; or a Ship and Pilot (as aforeſaid) to carry you ſafe through the dangers of the Sea: As in this ſimilitude; Affiance as in the underſtanding ▪ is its Aſſent to the ſufficiency and fidelity of the Pilot and Ship (or Phyſician) that I truſt: Affiance in the will is the chuſing of this Ship, Pilot, Phyſician to venture my life with, and refuſing all others; which is called conſent, when it followeth the motion and offer of him whom we truſt. Affiance in the vital power of the ſoul, is the fortitude and venturing all upon this choſen Truſtee: which is, the quieting (in ſome meaſure) diſturbing fears, and the exitus or conatus, or firſt egreſs of the ſoul towards execution.

And whereas the quarrelling pieviſh ignorance of this age, hath cauſed a great deal of bitter, reproachful, uncharitable contention on both ſides, about the queſtion, How far obedience belongeth to faith? whether as a part, or end, or fruit, or conſequent? In all this it is eaſily diſcerned, that as all…giance or ſubjection differ from obedience, and hiring my ſelf to a Maſter, differeth from obeying him; and taking a man for my Tutor, differeth from learning of him; and Marriage differeth from conjugal duty; and giving up my ſelf to a Phyſician, differeth from taking his counſel and medicines; and taking a man for my Pilot, differeth from being conducted by him; ſo doth our firſt Faith or Chriſtianity differ from actual obedience to the healing precepts of our Saviour. It is the covenant of obedience and conſent to it, immediately entering us into the practice: It is the ſeed of obedience; or the ſoul, or life of it, which will immediately bring it forth, and act it. It is virtual, but not actual obedience to Chriſt; becauſe it is but the firſt conſent to his Kingly Relation to us; unleſs you will call it that Inception from whence all obedience followeth. But it may be actual p. 259(common) obedience to God, where he is believed in and acknowledged before Chriſt: And all following acts of Faith after the firſt, are both the root of all other obedience, and a part of it: as our continued Allegiance to the King is: And as the Heart, when it is the firſt formed Organ in nature, is no part of the man, but the Organ to make all the parts, becauſe it is ſolitary; and there is yet no man, of whom it can be called a part; but when the man is formed, the heart is both his chief part ▪ and the Organ to actuate and maintain the reſt.

Object. But Faith as Faith is not obedience.

Anſw. Nor Learning as Learning is not obedience to your Tutor: Nor plowing as plowing is not obedience to your Maſter: Or to ſpeak more aptly, the continuance of your conſent, that this man be your Tutor as ſuch, is not obedience to him; but it is materially part of your obedience to your Father who commandeth it; and your continued Allegiance or ſubjection as ſuch, is not obedience to your King; but as primarily it was the foundation or heart of future obedience; ſo afterward it is alſo materially a part of your obedience, being commanded by him to whom you are now ſubject. And ſo it is in the caſe of Faith: and therefore true Faith and Obedience are as nearly conjoyned as Life and Motion; and the one is ever … in the other: Faith is for Obedience to Chriſts healing means, as truſting and taking a Phyſician, is for the uſing of his counſel: and Faith is for love and holy obedience to God, which is called our Sanctification, as truſting a Phyſician, is for health. Faith is implicite virtual obedience to a Saviour: and obedience to a Saviour, is explicite operating Faith or truſt.

I. In the underſtanding, Faith in Gods Promiſes hath all theſe acts contained in it.

1. A belief that God is, and that he is perfectly powerful, wiſe and good.

2. A belief that he is our Maker, and ſo our Owner, our Ruler, and our chief Good (initially and finally) delighting to do good, and the perfect felicitating end and object of the ſoul.

3. A belief that God hath expreſſed the benignity of his nature, by a Covenant or Promiſe of life to man.

4. To believe that Jeſus Chriſt, God and Man, is the Mediator p. 260of this Covenant, Heb. 8 6. & 9.15. & 1….24. procuring it, and entruſted to adminiſter or communicate the bleſſings of it, Heb. 5.9.

5. To believe that the Holy Ghoſt is the ſeal and witneſs of this Covenant.

6 To believe that this Covenant giveth pardon of ſin, and Juſtification and Adoption, and further grace, to penitent Bel…evers; and Glorification to thoſe that perſevere in true Faith, Love and O…edience to the end.

7. To believe that the Holy Scriptures or Word delivered by the A…oſtles, is the ſure Record of this Covenant, and of the hiſtory and doctrine on which it is grounded.

8. To believe that God is moſt perfectly regardful and faithful to fulfil this Covenant, and that he cannot lye or break it, Titus 1.2. Heb. 6.17, 18.

9. To believe that you in particular are included in this Covenant, as well as others, it being univerſal as conditional to all if they will repent and believe, and no exception put in againſt you to exclude you, John 3.16. Mark 16.15, 16.

10. To believe or know that there is nothing elſe to be truſted to, as our felicity and end inſtead of God; nor as our way inſtead of the Mediator, and the foreſaid means appointed by him.

II. In the Will, Faith or Truſt hath 1. A ſimple complacency in God as believed to be moſt perfectly good as fore-deſcribed.

2. It hath an actual intending and deſiring of him as our end and whole felicity to be enjoyed in Heaven, Gal. 5.6, 7. Epheſ. 3.17, 18, 19. Col. 3.1, 3, 4. 1 Cor. 13. Heb. 11. Mat. 6.20, 21.

3. It is the turning away from, and refuſing all other ſeeming felicity or ends, and caſting all our happineſs and hopes upon God alone.

4. It is the chuſing Jeſus Chriſt as the only way and Mediator to this end; with the refuſing of all other, Job. 14.6. and truſting all that we are or hope for upon his Mediation.

III. In the Vital Power, it is the caſting away all inconſiſtent fears, and the inward reſolved delivering up the ſoul to the Father, Son and Holy Spirit in this Covenant, entering our p. 261ſelves into a reſolved war with the Devil, the World, and the Fleſh, which in the performance will reſiſt us▪ And thus Faith or Truſt is conſtituted and completed in the true Baptiſmal Covenant.

Direct. 28. In all this be ſure that you obſerve the difference between the truth of Faith, and the high degrees.

The truth of it is moſt certainly diſcerned by (as conſiſting in) [THE ABSOLVTE CASTING or VENTVRING not part, but ALL YOVR HAPPINESS and HOPES VPONUPON GOD and the MEDIATOR ONLY, and LETTING GO ALL WHICH IS INCONSISTENT WITH THIS CHOICE and TRVST. This is true and ſaving Faith and Truſt.

Pardon me that I ſometime uſe the word VENTVRING ALL, as if there were any uncertainty in the matter. I intend not by it to expreſs the leaſt uncertainty or fallibility in Gods Promiſe: For Heaven and Earth ſhall paſs away, but one jot or tittle of his Word ſhall not paſs, till all be fulfilled: But I ſhall here add,

1. True Faith or Truſt may conſiſt with uncertainty in the perſon who believeth; if he believe and truſt Chriſt but ſo far, that he can caſt away all his worldly treaſures and hopes, even life it ſelf upon that truſt. Every one is not an Infidel, nor an Hypocrite, who muſt ſay▪ if he ſpeak his heart [I am not certain paſt all doubts, that the ſoul is immortal, or the Goſpel true: but I am certain, that immortal happineſs is moſt deſirable, and endleſs miſery moſt terrible▪ and that this world is vanity, and nothing in it worthy to be compared, with the hopes which Chriſt hath given us of a better life: And therefore upon juſt deliberation I am reſolved to let go all my ſinful pleaſures, profits, and worldly reputation, and life it ſelf, when it is inconſiſtent with thoſe hopes: And to take Gods Love for my felicity and end, and to truſt and venture abſolutely all my happineſs and hopes on the favour of God, the mediation of Chriſt, and the Promiſes which he hath given us in the Goſpel.]

I know I ſhall meet with abundance of Teachers and people, that will ſhake the head at this doctrine as dangerous, and cry out of it as favouring unbelief, that any one ſhould have true ſaving Faith, who doubteth, or is uncertain of the immortality p. 262of the ſoul, or the tr…th of the Goſpel! But I ſee ſo much in hot-brained proud perſons, to be pittied, and ſo much of their work in the Church to be with tears lamented, that I will not by ſpeech or ſilence favour their brainſick, bold aſſertions, nor will I fear their phrenetick furious cenſures. If it be not a mark of a wiſe and good Miniſter of Chriſt, to be utterly ignorant of the ſtate of ſouls, both his own, and all the peoples, then I will not concur to the advancement of the reputation of ſuch ignorance. It is enough to pardon the great injury which ſuch do to the Church of God, without countenancing it. Though this one inſtance only now mind me of it, abundance more do ſecond it, and tell us, that there are in the Churches through the world, abundance of Divines, who are firſt taught by a party which they moſt eſteem, what is to be held and ſaid as orthodox, and then make it their work, to contend for that orthodoxneſs which they were taught ſo to honour, even with the moſt unmanly and unchriſtian ſcorns and cenſures; when as if they had not been dolefully ignorant both of the Scriptures, and themſelves, and the ſouls of men, they would have known, that it is the fool that rageth and is confident, and that it was not their knowing more than others, but their knowing leſs, which made them ſo preſumptuous; and that they are themſelves as far from certainty as others, when they condemn themſelves to defend their opinions: Even like our late Perfectioniſts, who all lived more imperfectly than others; but wrote and railed for ſinleſs perfection, as ſoon as they did but take up the opinion. As if turning to that opinion had made them perfect. So men may paſs the cenſure of hypocriſie and damnation upon themſelves when they pleaſe, by damning all as hypocrites, whoſe faith is thus far imperfect; but they ſhall never make any wiſe man believe by it, that their own faith is ever the more certain or perfect.

As far as I can judge by acquaintance with perſons moſt religious, though there be many who are afraid to ſpeak it out, yet the far greater number of the moſt faithful Chriſtians, have but ſuch a faith which I deſcribed, and their hearts ſay [I am not certain, or paſt all doubt, of the truth of our immortality, or of the Goſpel; but I will venture all my hopes and happineſs, though to the parting with life it ſelf up…n it.]

p. 263And I will venture to ſay it, as the truth of Chriſt, that he that truly can do this, hath a ſincere and ſaving faith; whatſoever Opinioniſts may ſay againſt it. For Chriſt hath promiſed, that he that loſeth his life for his ſake and the Goſpels, ſhall have life everlaſting, Mat. 10.37, 38, 39, 42. & 16.25. & 19.29. Luke 18.30. And he hath appointed no higher expreſſions of faith, as neceſſary to ſalvation, than denying our ſelves, and taking up the Croſs, and forſaking all that we have; or in one word, than Martyrdom; and this as proceeding from the Love of God, Luke 14.26, 27, 29, 33 Rom. 8.17, 18, 28, 29, 3O, 35, 36, 37, 38, 39.

And it is moſt evident that the ſincere have been weak in faith, Luke 17.5. And the Apoſtles ſaid unto the Lord, Increaſe our faith, Mark 9.24. Lord I believe, help thou my unbelief. Luke 7.9. I have not found ſo great faith, no not in Iſrael. The weak faith was the more common.

2. And as true Faith or Truſt may conſiſt with doubts and uncertainty in the ſubject; ſo may it with much anxiety, care, diſquietment and ſinful fear; which ſheweth the imperfection of our Faith. Shall …e not much more clothe you, O ye of little faith? Mat. 16.8. O ye of little faith, why reaſon you among your ſelves, &c. Mat. 8.…6. Why are ye fearful, O ye of little faith? Mat. 14.31. Peter had a faith that could venture his life on the waters to come to Chriſt, as confident of a miracle upon his command: But yet it was not without fear, v. 30. When he ſaw the wind boiſterous, he was afraid; which cauſed Chriſt to ſay [O thou of little faith, wherefore didſt thou doubt?]

And you cannot ſay that this is only a hinderance in the applying act, and not in the direct and principal act of faith: For Luke 24.21. we find ſome Diſciples at this paſs [But we truſted that it had been he, who ſhould have redeemed Iſrael.] And v. 25, 26. Chriſt ſaith to them O fools, and ſlow of heart to believe all that the Prophets have ſpoken; ought not Chriſt to have ſuffered theſe things, and to enter into his Glory? Luke 24.11. The words of them who told the Apoſtles, that Chriſt was riſen, ſeemed but as tales to them, and they believed them not. And v. 41. While they believed not for joy, and wondered, &c.

3. Nay, a weak faith may have ſuch a ſwouning fit, as to p. 264fail extraordinarily in an hour of temptation, ſo far as to deny Chriſt, or ſhrink from him in this fear: ſo did Peter, and not only he, but all the Diſciples forſook him, and fled, Matth. 26 56.

But yet he that according to the habituated ſtate of his ſoul, hath ſo much Faith, and Love, as will cauſe him to venture life and all, upon the truſt which he hath to the promiſes of the Goſpel, hath a true and ſaving fai…h.

And here I deſire all doubting Chriſtians, to lay by the common miſtake in the trying of their faith or truſt in Chriſt, and to go hereafter upon ſurer grounds. Many ſay, I cannot believe or truſt Chriſt for ſalvation, for I am full of doubts, and fears, and troubles; and ſurely this is not truſting God. Anſ. 1. The queſtion is not, whether you truſt him perfectly, ſo as to have no fears, no troubles, no doubts: but whether you truſt him ſincerely, ſo far as to venture all upon him in his way. If you can venture all on him, and let go all to follow him, your faith is true and ſaving.

This would abundantly comfort many fearful troubled Chriſtians, if they did but underſtand it well: For many of them that thus fear, would as ſoon as any, forſake all for Chriſt, and let go all carnal pleaſures, and worldly things, or any wilful ſin whatſoever, rather than forſake him; and would not take to any other portion and felicity than God, nor any other way than Chriſt, and the Spirit of holineſs, for all the temptations in the world: And yet they fear becauſe they fear; and doubt more becauſe they doubt. Doubting ſoul, let this reſolve thee; ſuppoſe Chriſt and his way were like a Pilot with his Ship at Sea: Many more promiſe to convey thee ſafely, and many perſwade thee not to venture, but ſtay at Land: But if thou haſt ſo much truſt as that thou wilt go, and put thy ſelf, and all that thou haſt into this Ship, and forſake all other, though thou go trembling all the way, and be afraid of every ſtorm, and tempeſt, and gulf; yet thou haſt true faith, though it be weak. If thy faith will but keep thee in the Ship with Chriſt, that thou neither turn back again to the fleſh▪ and world; nor yet take another Ship and Pilot, (as Mahometanes, and thoſe without the Church) undoubtedly Chriſt will bring thee ſafe to Land, though thy fear and diſtruſt be ſtill thy ſin.

p. 265For the hypocrites caſe is alwaies ſome of theſe: 1. Some of them will only truſt God in ſome ſmaller matter, wherein their happineſs conſiſteth not: As a man will truſt one with ſome trifle which he doth not much regard, whom yet he thinks ſo ill of, that he cannot truſt him in a matter of weight.

2. Some of them will truſt God for the ſaving of their ſouls, and the life to come (or rather preſume on him, while they call it truſting him) but they will not truſt him with their bodies, their wealth, and honours, and fleſhly pleaſures, or their lives. Theſe they are reſolved to ſhift for, and ſecure themſelves, as well as they can. For they know that for the world to come, they muſt be at Gods diſpoſal, and they have no way of their own to ſhift out of his hands: whether there be ſuch a life or no, they know not; but if there be, they will caſt their ſouls upon Gods mercy, when they have kept the world as long as they can, and have had all that it can do for them. But they will not loſe their preſent part, for ſuch uncertain hopes as they account them.

3. Some of them will truſt him only in pretence and name, while it is the creature which they truſt indeed. Becauſe they have learned to ſay, that God is the diſpoſer of all, and only to be truſted, and all creatures are but uſed by his will; therefore they think that when they truſt the creature, it is but in ſubordination to God; though indeed they truſt not God at all.

4. Some of them will truſt God and the creature joyntly; and as they ſerve God and Mammon, and think to make ſure of the proſperity of the body, and the ſalvation of the ſoul, without loſing either of them; ſo they truſt in both conjunctly, to make up their felicity. Some think when they read Chriſts words, Mark 10.24. How hard is it for them that truſt in Riches, to enter into the Kingdom of God?] that they are ſafe enough if that be all the danger; for they do not truſt in their riches, though they love them: He is a mad man they ſay, that will put his truſt in them. And yet Chriſt intimateth it as the true reaſon why few that have riches can be ſaved, becauſe there is few that have riches, who do not truſt in them: You know that riches will not ſave your ſouls; you know that they will not ſave you from the gr…ve, you know that p. 266they will not cure your diſeaſes, nor eaſe your pains: And therefore you do not truſt to riches, either to keep you from ſickneſs, or from dying, or from Hell: But yet you think that riches may help you to live in pleaſure, and in reputation with the world, and in plenty of all things, and to have your will, as long as health and life will laſt; and this you take to be the chiefeſt happineſs which a man can make ſure of: And for this you truſt them. The fool in Luke 12.19. who ſaid, Soul, take thy eaſe, eat, drink, and be merry, thou haſt enough laid up for many years, did not truſt his riches to make him immortal, nor to ſave his ſoul: But he truſted in them, as a proviſion which might ſuffice for many years, that he might eat, drink, and be merry, and take his eaſe; and this he loved better, and preferred before any pleaſures or happineſs which he hoped for in another world. And thus it is that all worldly hypocrites do truſt in riches: Yea the pooreſt do truſt in their little poor proviſions in this world, as ſeeming to them ſurer, and therefore better than any which they can expect hereafter. This is the way of truſting in uncertain riches, (viz. to be their ſureſt happineſs) inſtead of truſting in the living God, 1 Tim. 6.17. & 4.10. Pſal. 49.6. & 52.7.

But yet becauſe the hypocrite knoweth, that he cannot live here alwaies, but muſt die, and his riches muſt be parted with at laſt, and heareth of a life of glory afterwards, he would fain have his part in that too, when he can keep the world no longer: And ſo he taketh both together for his part and hope, viz. as much bodily happineſs as he can get in this world, and Heaven at laſt, when he muſt die: not knowing that God will be all our portion and felicity, or none; and that the world muſt be valued and uſed but for his ſake, and in ſubordination to him and a better world.

5. Yet ſome hypocrites ſeem to go further (though they do not) for they will ſeem, even to themſelves, to reſign goods, and life, and all things abſolutely to the will of God. But the reaſon is, becauſe they are ſecretly perſwaded in their hearts, that their reſignation ſhall no whit deprive them of them; and that God will never the more take it from them; but that they may poſſeſs as much preſent corporal felicity, in a life of Religion, as if they lived in the dangerous caſe of the ungodly: p. 267or at leaſt, that they may keep ſo much, as not to be undone or left to any great ſufferings in the world; or at leaſt, their lives may not be called for. For they live in a time, when few ſuffer for Chriſt; and therefore they ſee little cauſe to …e…r that they ſhould be of that ſmaller number: and it is but being a little the more wiſe and cautelous, and they hope they may ſcape well enough. And if they had not this hope, they would never give up all to Chriſt. But like perſons that will be liberal to their Phyſician, they will offer a great deal, when they think he will not take it; but if they thought he would take all that is offered, they would offer leſs. Or as if a ſick perſon ſhould hear that ſuch a Phyſician will give him no very ſtrong or loathſome Phyſick; and therefore when the Phyſician telleth him [I will be none of your Phyſician unleſs you will abſolutely promiſe to take every thing which I ſhall give you.] He promiſeth that he will do it; but it is only becauſe he ſuppoſeth that he will give him nothing which is troubleſome: And if he find his expectation croſt, he breaketh his promiſe, and …aith, If I had known that he would have uſed me thus, I would never have promiſed it him. So hypocrites by promiſe give up themſelves abſolutely to God, and to b… wholly at his will, without excepting life it ſelf: But their hearts do ſecretly except it: For all this is becauſe they doubt not but they may ſave their earthly proſperity and lives, and be Chriſtians too: And if once Chriſt call them to ſuffer death for him, they ſhew then what was the meaning of their hearts.

To reaſſume the former ſimilitude; If Chriſt on earth ſhould offer to convey you to a Kingdom at the Antipodes, where men live for ever in glorious holineſs, if you will but truſt him, and go in his Ship, and take him for your Pilot: Here one ſaith, I do not believe him that there is ſuch a place, and therefore I will not go (that is, the Infidel.) Another ſaith, I like my merry life at home, better than his glorious holineſs (that's the open worldling and prophane.) Another ſaith, I will live in my own Country, and on my own eſtate, as long as I can, and when I find that I am dying▪ and can ſtay here no longer, that I may be ſure to loſe nothing by him, I will take his offer. Another ſaith, I will go with him, but I will turn back again, if I find any dangerous ſtorms and gulfs in the paſſage. Another ſaith, I p. 268will take another Ship and Pilot along with me, leſt he ſhould fail me, that I may not be deceived. Another ſaith, I am told that the Seas are calm, and there is no danger in the paſſage, and therefore I will abſolutely truſt him, and venture all; but when he meets with ſtorms and hideous waves, he ſaith, This is not as I expected, and ſo he turneth back again. But another (the true Chriſtian) ſaith, I will venture all, and wholly truſt him: And ſo, though he is oft afraid in dangers, when he ſeeth the devouring gulfs, yet not ſo fearful as to turn back, but on he goeth, come on it what will; becauſe he knoweth that the place which he goeth to is moſt deſirable, and mortality will ſoon end his old proſperity; and he hath great reaſon to believe his Pilot to be truſty.

By all this you may ſee, how it cometh to paſs that Chriſt who promiſeth life to Believers, doth yet make ſelf-denyal, and forſaking all that we have, even life it ſelf, to be alſo neceſſary; and what relation ſelf-denyal hath to faith, Luke 14.26, 3…. Nearer by far than moſt conſider. You may ſee here the reaſon why Chriſt tryed the rich man, Luke 18.22. with ſelling all, and following him in hope of a reward in Heaven: And why he bid his Diciples, Luke 12.33. Sell that ye have, and give alms; provide your ſelves bags which wax not old, a treaſure in the Heavens which faileth not—And why the firſt Chriſtians were made a pattern of entire Chriſtianity, by ſelling all, and laying down at the Apoſtles feet; And Ananias and Saphira were the inſtances of Hypocriſie, who ſecretly and lyingly kept back part: You ſee here how it comes to paſs, that all true Chriſtians muſt be heart-martyrs, or prepared to die for Chriſt and Heaven, rather than forſake him. You may plainly perceive that Faith it ſelf is an Affiance or Truſting in God by Chriſt, even a Truſting in God in Heaven as our felicity, and in Chriſt as the Mediator and the Way; and that this Truſt is a venturing all upon him, and a forſaking all for God, and his promiſes in Chriſt. And that it is one and the ſame Motion which from the terminus à quo is called Repentance and forſaking all; and from the terminus ad quem is called Truſt and Love. They that are willing to ſee, may profit much by this obſervation; and they that are not may quarrel at it, and talk againſt that which their prejudice will not allow them to underſtand.

p. 269And by all this you may ſee alſo wherein the ſtrength of Faith conſiſteth: And that is 1. In ſo clear a ſight of the evidences of truth as ſhall leave no conſiderable doubtings, Mat. 21.21. So Abraham ſtaggered not at the promiſe of God through unbelief, but was ſtrong in faith, giving glory to God, Rom. 4.

2. In ſo confirmed a Reſolution to cleave to God and Chriſt alone, as leaveth no wavering, or looking back: that we may ſay groundedly with Peter, Though I die, I will not deny thee; which doubtleſs ſignified then ſome ſtrength of faith: And as Paul, I am ready not only to be bound, but to die for the Name of the Lord Jeſus, Acts 21.13.

3. In ſo ſtrong a fortitude of ſoul, as to venture and give up our ſelves, our lives, and all our comforts and hopes into the hand of Chriſt, without any trouble or ſinful fears, and to paſs through all difficulties and tryals in the way, without any diſtruſt or anxiety of mind. Theſe be the characters of a ſtrong and great degree of faith.

And you may note how Heb. 11. deſcribeth Faith commonly by this venturing and forſaking all upon the belief of God. As in Noah's caſe, verſe 7. And in Abraham's leaving his Countrey, v. 8. And in his ſacrificing Iſaac, v. 17. And in Moſes forſaking Pharaoh's Court, and chuſing the reproach of Chriſt, rather than the pleaſures of ſin for a ſeaſon, v. 24, 25, 26. And in the Iſraelites venturing into the Red Sea, v. 29. And in Rebab's hiding the ſpies, which muſt needs be her danger in her own Countrey. And in all thoſe, who by faith ſubdued Kingdoms, wrought Righteouſneſs, obtained Promiſes, ſtopped the mouths of Lions, quenched the violence of fire, eſcaped the edge of the ſword; out of weakneſs were made ſtrong —O▪ hers were tortured, not accepting deliverance, that they might obtain a better reſurrection; and others had tryal of cruel mockings and ſcourgings; yea moreover of bonds and impriſonments; they were ſtoned, they were ſawn aſunder, were tempted, were ſlain with the ſword; they wandered about in Sheep skins, and Goat skins, being deſtitute, afflicted, tormented, of whom the world was not worthy: They wandered in Deſarts and Mountains, and in Deus, and Caves of the earth. And in Heb. 10.32, 33, &c. They endured a great fight of affliction; partly whilſt they were made a gazing flock, p. 270both by reproaches and afflictions; and partly whilſt they became companions of them that were ſo uſed — And took joyfully the ſpoiling of their goods; knowing in themſelves that they had in Heaven a better and an enduring ſubſtance. And thus, the juſt do live by faith; but if any man draw back, my ſoul ſhall have no pleaſure in him, ſaith the Lord. See alſo Rom. 8.33, 36, 37 &c.

Theſe are the Spirits deſcriptions of faith; but if you will rather take a whimſical ignorant mans deſcription, who can only toſs in his mouth the name of FREE GRACE, and knoweth not of what he ſpeaketh, or what he affirmeth, or what that name ſignifieth, which he cheateth his own ſoul with, inſtead of true Free Grace it ſelf, you muſt ſuffer the bitter fruits of your own deluſion. For my part I ſhall ſay thus much more, to tell you why I ſay ſo much, to help you to a right underſtanding of the nature of true Chriſtian Faith.

1. If you underſtand not truly what Faith is, you underſtand not what Religion it is that you profeſs: And ſo you call your ſelves Chriſtians, and know not what it is. It ſeems thoſe that ſaid, Lord, we have eaten and drunken in thy preſence, and propheſied in thy Name, did think they had been true Believers, Matth. 7.21, 22.

2. To erre about the nature of true Faith, will engage you in abundance of other errours, which will neceſſarily ariſe from that; as it did them, againſt whom James diſputeth, James 2.14, 15, &c. about Juſtification by Faith and by Works.

3. It will damnably delude your ſouls, about your own ſtate, and draw you to think that you have ſaving Faith, becauſe you have that fancy which you thought was it. One comes boldly to Chriſt, Mat. 8.19. Maſter, I will follow thee whitherſoever thou goeſt: But when he heard [The Foxes have holes, and the Birds have neſts, but the Son of man hath not where to lay his head] we hear no more of him. And another came with a [Good Maſter, what ſhall I do to inherit eternal life?] Luke 18.18. as if he would have been one of Chriſts Diſciples, and have done any thing for Heaven. (And it's like that he would have been a Chriſtian, if Free Grace had been as large, p. 271and as little grace, as ſome now imagine.) But when he heard [Yet lackeſt thou one thing: ſell all that thou haſt, and diſtribute to the poor, and thou ſhalt have treaſure in Heaven: Come, follow me] he was then very ſorrowful, for he was very rich, Luke 18.21, 22, 23. Thouſands cheat their ſouls with a conceit that they are Believers, becauſe they believe that they ſhall be ſaved by Free Grace, without the faith and grace which Chriſt hath made neceſſary to ſalvation.

4. And this will take off all thoſe needful thoughts and means, which ſhould help you to the faith, which yet you have not.

5. And it will engage you in perverſe diſputes againſt that true faith which you underſtand not: And you will think, that you are contending for Free Grace, and for the Faith, when you are proud, knowing nothing, but ſick or doting about queſtions, which engender no better birth than ſtrifes, railings, evil ſurmiſings, perverſe diſputings, &c. 1 Tim. 6.4, 5.

6. Laſtly, You can ſcarce more diſhonour the Chriſtian Religion, nor injure God and our Mediatour, or harden men in Infidelity, than by fathering your ill-ſhapen fictions on Chriſt, and calling them the Chriſtian or Juſtifying Faith.

Direct. 29. Take not all doubts and fears of your ſalvation, to be the proper effects and ſigns of unbelief: Seeing that in many they ariſe from the miſunderſtanding of the meaning of Gods Promiſe, and in more, from the doubtfulneſs of their own qualifications, rather than from any unbelief of the Promiſe, or diſtruſt of Chriſt.

It is ordinary with ignorant Chriſtians to ſay, that they cannot believe, becauſe they doubt of their own ſincerity and ſalvation: as thinking that it is the nature of true faith, to believe that they themſelves are juſtified, and ſhall be ſaved; and that to doubt of this, is to doubt of the Promiſes, becauſe they doubtingly apply it. Such diſtreſſes have falſe principles bought many to. But there are two other things beſides the weakneſs of faith, which are uſually the cauſes of all this. 1. Many miſtake the meaning of Chriſts Covenant, and think that it hath no univerſality in it; and that he died only for the Elect, and promiſeth pardon to none but the Elect (no not on the condition of believing.) And therefore thinking p. 272that they can have no aſſurance that they are Elect, they doubt of the concluſion.

And many of them think that the Promiſe extendeth not to ſuch as they, becauſe of ſome ſin, or great unworthineſs, which they are guilty of.

And others think that they have not that Faith and Repentance which are the condition of the promiſe of pardon and ſalvation: And in ſome of theſe the thing it ſelf may be ſo obſcure, as to be indeed the matter of rational doubtfulneſs. And in others of them, the cauſe may be either a miſtake about the true nature and ſigns of Faith and Repentance; or elſe a timerous melancholy cauſeleſs ſuſpition of themſelves But which of all theſe ſoever be the cauſe, it is ſomething different from proper unbelief or diſtruſt of God. For he that miſtaketh the extent of the Promiſe, and thinketh that it belongeth not to ſuch as he, would believe and truſt it, if he underſtood it, that it extends to him as well as others. And he that doubteth of his own Repentance and Faith, may yet be confident of the truth of Gods Promiſe to all true penitent Believers.

I mention this for the cure of two miſchiefs: The firſt is that of the preſumptuous Opinioniſt, who goeth to Hell preſuming that he hath true ſaving faith, becauſe he confidently believeth, that he himſelf is pardoned, and ſhall be ſaved. The ſecond is that of the perplexed fearful Chriſtian, who thinks that all his uncertainty of his own ſincerity, and ſo of his ſalvation, is properly unbelief, and ſo concludeth that he cannot believe, and ſhall not be ſaved. Becauſe he knoweth not that faith is ſuch a belief and truſt in Chriſt, as will bring us abſolutely and unreſervedly to venture our all upon him alone.

And yet I muſt tell all theſe perſons, that all this while it is ten to one, but there is really a great deal of unbelief in them which they know not: and that their belief of the truth of the immortality of the ſoul, and the life to come, and of the Goſpel it ſelf, is not ſo ſtrong and firm, as their never-doubting of it would intimate, or as ſome of their definitions of Faith, and their Book-opinions and Diſputes import. And it had been well for ſome of them, that p. 273they had doubted more, that they might have believed, and been ſettled better.

Direct. 30. Think often of the excellencies of the life of faith, that the Motives may be ſtill inducing you thereto.

As 1. It is but reaſonable that God ſhould be truſted; or elſe indeed we deny him to be God, Pſal. 20 7.

2. What elſe ſhall we truſt to? ſhall we deifie creatures, and ſay to a ſtock, Thou art my Father? Jer. 2.27. Lam. 1.19. Shall we diſtruſt God, and truſt a lyar and a worm?

3. Trying times will ſhortly come; and then woe to the ſoul that cannot truſt in God! Then nothing elſe will ſerve our turns. Then curſed be the man that truſteth in man, and maketh fleſh his arm, and withdraweth his heart from the Lord, he ſhall be like the barren wilderneſs, &c. Then none that truſted in him ſhall be aſhamed, Jer. 17.5, 6. Pſal. 25.3, 4. Pſal. 73.26, 27, 28.

4. Gods Alſufficiency leaveth no reaſon for the leaſt diſtruſt: There is the moſt abſolute certainty that God cannot fail us, becauſe his veracity is grounded on his eſſential perfections.

5. No witneſs could ever ſtand up againſt the life of faith, and ſay that he loſt by truſting God, or that ever God deceived any.

6. The life of faith is a conqueſt of all that would diſtreſs the ſoul, and it is a life of conſtant peace and quietneſs: Yea it feaſteth the ſoul upon the everlaſting Joyes. Though the mountains be removed; though this world be turned upſide down, and be diſſolved; whether poverty or wealth, ſickneſs or health, evil report or good, perſecution or proſperity befall us; how little are we concerned in all this? and how little ſhould they do to diſturb the peace and comfort of that ſoul, who believeth that he ſhall live with God for ever. Many ſuch conſiderations ſhould make us more willing to live by faith upon Gods Promiſes, than to live by ſenſe on tranſitory things.

Direct. 31. Renew your Covenant with Chriſt in his holy Sacrament, frequently, underſtandingly, and ſeriouſly.

For 1. when we renew our Covenant with Chriſt, then Chriſt reneweth his Covenant with us; and that with great p. 274advantage to our faith: 1. In an appointed Ordinance which he will bleſs. 2. By a ſpecial Miniſter appointed to ſeal and deliver it to us as in his Name. 3. By a ſolemn Sacramental Inveſtiture.

2. And our own renewing our Covenant with him, is the renewed exerciſe of faith, which will tend to ſtrengthen it, and to ſhew us that we are indeed Believers. And there is much in that Sacrament to help the ſtrengthening of faith: Therefore the frequent and right uſing of it, is one of Gods appointed means, to feed and maintain our ſpiritual life; which if we neglect, we wilfully ſtarve our faith, 1 Cor. 11.26, 28, &c.

Direct. 32. Keep all your own promiſes to God and man▪

For 1. Lyars alwaies ſuſpect others. 2. Guilt breedeth ſuſpiciouſneſs. 3. God in juſtice may leave you to your diſtruſt of him, when you will be perfidious your ſelves. You can never be confident in God, while you deal falſly with him or with others. The end of the Commandment is Charity out of a pure heart, a good conſcience, and faith unfeigned, 1 Tim. 1.5.

Direct. 33. Labour to improve your belief of every promiſe, for the increaſe of holineſs and obedience: And to get more upon your ſouls that true Image of God in his Power, Wiſdom and Goodneſs, which will make it eaſie to you to believe him.

1. The more the hypocrite ſeemeth to believe the promiſe, the more he boldly ventureth upon ſin, and diſobeyeth the precept; becauſe it was but fear that reſtrained him; and his belief is but preſumption abating fear. But the more a true Chriſtian believeth, the more he flyeth from ſin, and uſeth Gods means, and ſtudieth more exact obedience; and having theſe promiſes, laboureth to cleanſe himſelf from all filthineſs of fleſh and Spirit, perfecting holineſs in the fear of God, 2 Cor. 7.1. And receiving a Kingdom whih cannot be moved, me muſt ſerve God acceptably with reverence and godly fear, Heb. 12.28, 29.

2. The liker the ſoul is to God, the eaſier it will believe and truſt him. As faith cauſeth holineſs; ſo every part of holineſs befriendeth faith. Now the three great impreſſions of the Trinity upon us are expreſſed diſtinctly by the Apoſtle, p. 2752 Tim. 1.7. For God hath not given us the Spirit of fear, but of Power, of Love, and of a ſound mind, foreign. Power, Love, and a ſound mind or underſtanding, do anſwer Gods nature as the face in the glaſs doth anſwer our face, and therefore cannot chuſe but truſt him.

Direct. 34. Lay up in your memory particular pertinent and clear Promiſes, for every particular uſe of faith.

The number is not ſo much; but be ſure that they be plain and well underſtood, that you may have no cauſe to doubt whether they mean any ſuch thing indeed or not. Here ſome will expect that I ſhould do this for them, and gather them ſuch promiſes. Two things diſſwade me from doing it at large: 1. So many Books have done it already. 2. It will ſwell this Book too big: But take theſe few.

1. For forgiveneſs of all ſins, and Juſtification to penitent Believers.

Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour, to give repentance to Iſrael, and forgiveneſs of ſins.

Acts 13.38, 39. Be it known unto you, that through this man is preached unto you the forgiveneſs of ſins; and by him all that believe are juſtified from all things, from which ye could not be juſtified by the Law of Moſes.

Acts 26.18. To open their eyes, and turn them from darkneſs to light, and from the power of Satan unto God, that they may receive forgiveneſs of ſins, and an inheritance among them that are ſanctified, by faith, that is in me.

1 John 1.9. If we confeſs our ſins, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs.

Heb. 8.12. I will be merciful to their unrighteouſneſs, and their ſins and iniquities I will remember no more.

Acts 10.43. To him give all the Prophets witneſs, that through his Name, whoever believeth in him ſhall receive remiſſion of ſins.

Luke 24.47. That repentance and remiſſion of ſins ſhould be preached in his Name to all Nations.

2. Promiſes of Salvation from Hell, and poſſeſſion of Heaven.

John 3.16. God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him, ſhould not p. 276periſh, but have everlaſting life. v. 18. He that believeth on him is not condemned —v. 36. He that believeth on the Son, hath everlaſting life, 1 John 5.11, 12. And this is the record that God hath given us, eternal life; and this is in his Son: He that hath the Son, hath life —

Acts 26.18. before cited, 1 Tim. 1.15. Chriſt Jeſus came into the world to ſave ſinners.

Heb. 7.25. He is able to ſave to the utmoſt all that come to God by him.

Heb. 5.9. And being made perfect, he became the Author of eternal ſalvation to all them that obey him.

Mark 16.16. He that believeth and is baptized, ſhall be ſaved.

John 10.9. By me if any man enter in, he ſhall be ſaved.

John 10.27, 28. My ſheep hear my voice, and I know them, and they follow me, and I will give unto them eternal life, and they ſhall never periſh—

Rom. 5.9, 10. Being juſtified by his blood, we ſhall be ſaved from wrath through him— Much more being reconciled, we ſhall be ſaved by his life. See Luke 18 30. John 4.14. & 6.27, 40, 47. & 12.50. Rom. 6.22. Gal. 6.8. 1 Tim. 1.16.

3. Promiſes of Reconciliation, Adoption, and acceptance with God through Chriſt.

2 Cor. 5.18, 19, 20. God hath reconciled us to himſelf by Jeſus Chriſt, and hath given to us the miniſtry of reconciliation; to wit, that God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes to them, and hath committed to us the word of reconciliation. Now then we are Ambaſſadours for Chriſt, as though God did beſeech you by us; we pray you in Chriſts ſtead, be ye reconciled unto God: For he hath made him to be ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him.

Rom. 5.1, 2, 10. Being juſtified by faith, we have peace with God, through our Lord Jeſus Chriſt; by whom alſo we have acceſs by faith, into this grace wherein we ſtand, and rejoyce in hope of the glory of God —When we were enemies we were reconciled to God by the death of his Son.

2 Cor. 6.16, 17, 18. I will dwell in them, and walk in p. 277them; and I will be their God, and they ſhall be my people— I will receive you, and be a Father unto you, and ye ſhall be my Sons and Daughters, ſaith the Lord Almighty.

Rom. 8.1. There is no condemnation to them that are in Chriſt Jeſus, who walk not after the fleſh, but after the Spirit.

John 1.12. As many as received him, to them give he power to become the Sons of God; even to them that believe on his Name; which were born not of blood, nor of the will of the fl…ſh, nor of the will of man, but of God.

Acts 10.35. In every Nation he that feareth God, and worketh righteouſneſs, is accepted of him.

Epheſ. 1 6 He hath made us accepted in the Beloved, Epheſ. 2.14, 16. Col. 1.20.

John 16.27. The Father himſelf loveth you, becauſe ye have loved me, and believed that I came out from God.

4. Promiſes of renewed Pardon of ſins after converſion.

1 John 2.12. If any man ſin, we have an Advocate with the Father, Jeſus Chriſt the righteous, and he is the propitiation for our ſins; and not for ours only, but for the ſins of the whole world.

Matth. 6.14. Forgive us our treſpaſſes —For if we forgive men their treſpaſſes, your heavenly Father will forgive you—

James 5.15. If he have committed ſins, they ſhall be forgiven him.

Matth. 12.31. I ſay unto you, All manner of ſin and blaſphemy ſhall be forgiven unto men; but the blaſphemy againſt the Spirit—

Pſal. 103.3. Who forgiveth all thine iniquities—

1 John 1.9. If we confeſs our ſins, he is faithful and juſt to forgive us our ſins—

5. Promiſes of the Spirit of Sanctification to Believers; and of divine aſſiſtances of grace.

Luke 11.13. How much more ſhall your heavenly Father give the Holy Spirit to them that ask him.

John 7.37, 38, 39. If any man thirſt, let him come to me and drink: He that believeth on me, as the Scripture hath ſaid, out of his belly ſhall flow rivers of living water: This he ſpake of the Spirit, which they that believe on him ſhall receive—

p. 278John 4.10, 14. If thou kneweſt the gift of God, and who it is—thou wouldſt have asked of him, and he would have given thee living waters—

Ezek. 36.26, 27. A new heart alſo will I give you, and a new ſpirit will I put within you: and I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh: and I will put my Spirit within you, and cauſe you to walk in my ſtatutes—

Ezek. 11.19 And I will give them one heart, and I will put a new ſpirit within you—

Acts 2.38, 39 Repent and be baptized every one of you in the Name of Jeſus Chriſt, for the remiſſion of ſins, and ye ſhall receive the gift of the Holy Ghoſt: For the promiſe is to you, and to your children, and to all that are afar off, even as many as the Lord our God ſhall call.

Gal. 4.6. And becauſe you are Sons, God hath ſent forth the Spirit of his Son into your hearts, crying, Abba Father.

Prov. 1.23. Turn you at my reproof; behold I will pour out my Spirit unto you; I will make known my words unto you—

Rom. 8.26 Likewiſe the Spirit helpeth our infirmities; for we know not what we ſhould pray for as we ought; but the Spirit it ſelf maketh intecerſſion for us, with groanings which cannot be uttered.

6. Promiſes of Gods giving his grace to all that truly deſire and ſeek it.

Matth. 5 6. Bleſſed are they which hunger and thirſt after righteouſneſs, for they ſhall be filled.

Iſa. 55.1. Ho, every one that thirſteth, come ye to the waters, and he that hath no mony: come ye, buy and eat, yea come, buy wine and milk without mony and without price—Hearken diligently to me, and eat ye that which is good, and let your ſoul delight it ſelf in fatneſs. Encline your ear, and come unto me; hear and your ſoul ſhall live, and I will make an everlaſting covenant with you—v. 6. Seek ye the Lord while he may be found; call upon him while he is near—

Rev. 22.17. Let him that is athirſt come; and whoſoever will, let him take the water of life freely.

p. 2797. Promiſes of Gods giving us all that we pray for according to his promiſes and will.

Mat. 7.7, 8, 11. Ask, and it ſhall be given you; ſeek, and ye ſhall find; knock, and it ſhall be opened to you: for every one that asketh, receiveth; and he that ſeeketh findeth; and to him that knocketh, it ſhall be opened—If ye being evil know how to give good gifts unto your children; how much more ſhall your Father which is in Heaven, give good things to them that ask him?

Matth. 6.6. Pray to thy Father which is in ſecret, and thy Father which ſeeth in ſecret, ſhall reward thee openly.

John 14.13, 14. & 15.16. & 16.23. John 15.7. If ye abide in me, and my words abide in you, ye ſhall ask what ye will, and it ſhall be done unto you.

1 John 5.14, 15. And this is the confidence which we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he heareth us, whatſoever we ask, we know that we have the petitions which we deſired of him.

1 John 3.22. And whatſoever we ask, we receive of him, becauſe we keep his Commandments, and do thoſe things which are pleaſing in his ſight.

Prov. 15.8, 29. The prayer of the upright is his delight— He heareth the prayer of the righteous.

1 Pet. 3.12. The eyes of the Lord are over the righteous, and his ears are open to their prayers —

8. That God will accept weak prayers and groans, which want expreſſions, if they be ſincere.

Rom. 8.26, 27. The Spirit helpeth our infirmities—The Spirit it ſelf maketh interceſſion for us, with groanings which cannot be uttered: And he that ſearcheth the hearts, knoweth what is the mind of the ſpirit.

Gal. 4.6. —Crying, Abba, Father.

Pſal. 77.3. I remembred God, and was troubled, and my ſpirit was overwhelmed—

Pſal. 38.9. Lord, all my deſire is before thee, and my groaning is not hid from thee.

Luke 18.14. God be merciful to me a ſinner.

9. Promiſes of all things in general which we want, and which are truly for our good.

p. 280Pſal. 84.11. For the Lord God is a Sun and Shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly.

Pſal. 34.9, 10. O fear the Lord ye his Saints; for there is no want to them that fear him—They that ſeek the Lord ſhall not want any good thing.

Rom. 8 28, 32 All things work together for good to them that love God— He that ſpared not his own Son, but gave him up for us all, how ſhall he not with him alſo freely give us all things?

Matth. 6.33. Seek firſt the Kingdom of God and his righteouſneſs, and all theſe things ſhall be added to you.

2 Pet. 1.3. According as his divine power hath given us all things that pertain to life and godlineſs.

1 Tim. 4.8. But godlineſs is profitable to all things, having the promiſe of the life that now is, and of that which is to come.

10 Promiſes of a bl…ſſing on them that ſincerely hear and read Gods Word, and uſe his Sacraments and other means.

Iſa. 55.3. Encline your ear and come unto me; hear and your ſouls ſhall live.

Read the Eunuchs converſion, in Acts 8. who was reading the Scripture in his Chariot.

1 Pet. 2.1. Laying aſide all malice, and all guile and hypocriſie, and envies, and evil ſpeakings, as new born babes deſire the ſincere milk of the word, that ye may grow thereby.

Rev. 1.3. Bleſſed is he that readeth, and they that hear the words of this Prophecy, and keep thoſe things that are written therein.

Pſal. 1.1, 2. Bleſſed is the man that walketh not in the counſel of the ungodly—But his delight is in the Law of the Lord, and in his Law doth he meditate day and night.

Matth. 7.24, 25. Whoſoever heareth theſe ſayings of mine, and doth them, I will liken him to a wiſe man, that built his houſe upon a rock, &c.

Luke 8.21. Rather bleſſed are they that hear the Word of God and do it.

Luke 10.42. Mary hath choſen that good part which ſhall not be taken from her.

p. 281Mark 4.23, 24. If any man have ears to hear, let him hear—And unto you that hear ſhall more be given—

Acts 11.14. Who ſhall tell thee words whereby thou and all thy houſhold ſhall be ſaved.

1 Tim. 4.16. Take heed to thy ſelf and unto the doctrine, and continue therein; for in doing this thou ſhalt both ſave thy ſelf, and them that hear thee.

Pſal. 89.15. Bleſſed is the people that know the joyful ſound! they ſhall walk O Lord in the light of thy countenance; in thy Name ſhall they rejoyce all the day—

Heb. 4.12. The Word of God is quick and powerful, &c.

1 Cor. 10.16. The cup of bleſſing which we bleſs, is it not the communion of the blood of Chriſt? The bread which we break, is it not the communion of the body of Chriſt?

Matth. 18.20. For where two or three are gathered together in my Name, there am I in the midſt of them.

Iſa. 4.5. And the Lord will create upon every dwelling place of Mount Zion, and upon her Aſſemblies, a cloud and ſmoke by day, and the ſhining of a flaming fire by night; for upon all the glory ſhall be a defence.

11. Promiſes to the humble, meek and lowly.

Matth. 5.3, 4, 5. Bleſſed are the poor in ſpirit; for theirs is the Kingdom of Heaven. Bleſſed are they that mourn; for they ſhall be comforted. Bleſſed are the meek; for they ſhall inherit the earth.

Matth. 11.28, 29. Come unto me all ye that labour and are heavy laden, and I will give you reſt. Take my yoak upon you, and learn of me; for I am meek and lowly in heart; and ye ſhall find reſt unto your ſouls: for my yoak is eaſie, and my burden is light.

Pſal. 34.18. The Lord is nigh to them that are of a broken heart, and ſaveth ſuch as be of a contrite ſpirit.

Pſal. 51.17. The ſacrifices of God are a broken ſpirit: a broken and a contrite heart, O God, thou wilt not deſpiſe.

Iſa. 57.15. For thus faith the high and lofty One that inhabiteth eternity, whoſe Name is holy, I dwell in height and holineſs (or in the high and holy place) with him alſo that is of a contrite ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones.

p. 282Iſa. 66.2. To this man will I look, even to him that is poor, and of a contrite ſpirit, and trembleth at my Word.

Luke 4.18. The Spirit of the Lord is upon me: he hath anointed me to preach the Goſpel to the poor: he hath ſent me to heal the broken hearted, to preach deliverance to the captives, and recovering of ſight to the blind, and to ſet at liberty them that are bruiſed—

James 4.6. He giveth grace to the humble.

Matth. 18.4. Whoſoever ſhall humble himſelf as this little child, the ſame is greateſt in the Kingdom of Heaven.

Matth. 23.12. He that ſhall humble himſelf ſhall be exalted.

James 4.10. Humble your ſelves in the ſight of the Lord, and he ſhall lift you up.

Prov. 3.34. He giveth grace to the lowly.

12. Promiſes to the peaceable and peace-makers.

Matth. 5.9. Bleſſed are the peace-makers; for they ſhall be called the children of God.

James 3.17, 18. The wiſdom from above is firſt pure▪ then peaceable, gentle, eaſie to be intreated— And the fruit of righteouſneſs is ſown in peace, of them that make peace.

2 Cor. 13.11. Be perfect; be of good comfort; be of one mind; live in peace; and the God of Love and Peace ſhall be with you.

Prov. 12.20. To the councellours of peace is joy.

Rom. 15.33. & 16.20. Phil. 4.9. The God of peace ſhall be with you, &c. ſhall bruiſe Satan under your feet ſhortly— Grace and Peace are the bleſſing of Saints.

13. Promiſes to the diligent and laborious Chriſtian.

Heb. 11.6. He that cometh to God, muſt believe that God is, and that he is a rewarder of them that diligently ſeek him.

Prov. 13.4. The ſoul of the diligent ſhall be made fat.

1 Cor. 15.58. Be ſtedfaſt, unmoveable, alwaies abounding in the work of the Lord, foraſmuch as ye know that your labour is not in vain in the Lord.

2 Pet. 1.10. Give diligence to make your calling and election ſure; for if ye do theſe things, ye ſhall never fail.

2 Pet. 1.5, 8. Giving all diligence, add to your faith, vertue, p. 283and to vertue knowledge, &c. For if theſe things be in you and abound, they make you that you ſhall neither be barren, nor unfruitful in the knowledge of Jeſus Chriſt.

2 Cor. 5.9. Wherefore we labour, that whether preſent or abſent, we may be accepted of him.

Matth. 6.33. Seek firſt the Kingdom of God and his righteouſneſs, and all theſe things ſhall be added to you.

1 Cor. 3.8. Every man ſhall receive his own reward, according to his own labour.

Matth. 11.12. The Kingdom of Heaven ſuffereth violence, and the violent take it by force. See Prov. 3.13, &c. & 4. to 14. & 6.20, &c. & 7.1, &c. & 8, & 9. throughout.

14. Promiſes to the patient waiting Chriſtian.

Heb. 6.11, 12. And we deſire that every one of you do ſhew the ſame diligence, to the full aſſurance of hope unto the end, that ye be not ſlothful, but followers of them, who through faith and patience inherit the promiſes.

James 1.3, 4. Knowing that the trying of your faith worketh patience; but let patience have its perfect work; that ye may be perfect and entire, wanting nothing.

Pſal. 27.14. Wait on the Lord; be of good courage, and he ſhall ſtrengthen thine heart; wait, I ſay, on the Lord.

Pſal. 37.7, 9, 34. Reſt in the Lord, and wait patiently for him—Thoſe that wait on the Lord ſhall inherit the earth. Wait on the Lord, and keep his way; and he ſhall exa… thee to inherit the Land.

Prov. 20 22. Wait on the Lord, and he ſhall ſave thee.

Iſa. 30.18. Bleſſed are all they that wait for him.

Iſa. 40.31. They that wait on the … renew their ſtrength; they ſhall mount up with wings as Eagles; they ſhall run, and not be weary; they ſhall walk, and not be faint.

Iſa. 49.23. They ſhall not be aſhamed that wait for me.

Lam. 3.25. The Lord is good to them that wait for him; to the ſoul that ſeeketh him. 26. It is good that a man ſhould both hope, and quietly wait for the ſalvation of the Lord.

Rom. 8.25. But if we hope for that we ſee not, then do we with patience wait for it.

Gal. 5.5. For we through the Spirit wait for the hope of righteouſneſs by faith.

p. 2842 Theſ. 3.5. The Lord direct your hearts into the Love of God, and the patient waiting for Chriſt.

Rom. 2.7. To them who by patient continuance in well doing, ſeek for glory, honour and immortality, eternal life.

Heb. 10.36. Ye have need of patience, that after ye have done the will of God, ye may inherit the promiſe.

15. Promiſes to ſincere Obedience.

Rev. 22.14. Bleſſed are they that do his Commandments, that they may have right to the tree of life, and may enter in by the gate into the City.

John 3.22. Whatſoever we ask, we receive of him, becauſe we keep his Commandments, and do thoſe things that are pleaſing in his ſight. v. 24. He that keepeth his Commandments, dwelleth in him, and he in him.

John 14.21. He that hath my Commandments, and keepeth them, he it is that loveth me: and he that loveth me, ſhall be loved of my Father, and I will love him, and manifeſt my ſelf to him.

John 15.10. If ye keep my Commandments, ye ſhall abide in my love; even as I have kept my Fathers Commandments, and abide in his love.

1 Cor. 7.19. Circumciſion is nothing, and uncircumciſion is nothing, but the Commandments of God. See Pſal. 112.1. & 119.6. Prov. 1.20, 21, 22, &c. Iſa. 48.18. Pſal. 19.8, 9▪ &c.

Heb. 5.9. He became the Author of eternal ſalvation to all them that obey him.

Rev. 14.12. Here are they that keep the Commandments of God, and the … of Jeſus.

1 John 5.3. For this is the Love of God, that we keep his Commandments.

Eccleſ. 12.13, 14. Let us hear the concluſion of the whole matter: Fear God, and keep his Commandments; for this is the whole duty of man; for God ſhall bring every work unto judgement, &c.

Matth. 5.8. Bleſſed are the pure in heart, for they ſhall ſee God.

James 2.24. You ſee then how that by works a man is juſtified, and not by faith only.

p. 285Rom. 2.6, 7, 10. Who will render to every man according to his deeds: To them who by patient continuance in well doing, ſeek for glory, and honour, and immortality, eternal life—Glory, honour and peace to every man that worketh good—

Acts 10.35. In every Nation he that feareth God, and worketh righteouſneſs, is accepted with him.

Rom. 6.16. Of obedience unto righteouſneſs.

1 John 3.7. He that doth righteouſneſs is righteous, even as he is righteous.

James 3.18. The fruit of righteouſneſs is ſown in peace.

Gal. 6.8. He that ſoweth to the Spirit, ſhall of the Spirit …ap life everlaſting.

Rom. 8.13. If by the Spirit ye mortifie the deeds of the body, ye ſhall live.

16. Promiſes to them that love God.

Rom. 8.28. All things work together for good to them that love God.

1 Cor. 2.9. Eye hath not ſeen, nor ear heard, nor hath it entred into the heart of man, the things which God hath prepared for them that love him.

James 1.12. He ſhall receive the Crown of life, which God hath promiſed to them that love him.

James 2.5. Rich in faith, and heirs of the Kingdom, which God hath promiſed to them that love him.

John 14.21. He that loveth me, ſhall be loved of my Father, and I will love him, and will manifeſt my ſelf to him.

Prov. 8.17. I love them that love me.

John 14.15. If ye love me, keep my Commandments, and I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever.

John 16.27. The Father himſelf loveth you, becauſe ye have loved me, and believed—

17. Promiſes to them that love the godly, and that are merciful, and do the works of love.

John 13.35. By this ſhall all men know, that ye are my Diſciples, if ye have love one to another.

Gal. 5.6, 13, 22. In Chriſt Jeſus neither circumciſion availeth any thing, nor uncircumciſion, but faith which p. 286worketh by love— By love ſerve one another; for all the Law is fulfilled in one word; in this, Thou ſhalt love thy neighbour as thy ſelf. The fruit of the Spirit is love, joy, peace, long-ſuffering, gentleneſs, goodneſs— Againſt ſuch there is no Law.

Heb. 6.10. God is not unrighteous to forget your work and labour of love.

1 John 3.14. We know that we have paſſed from death to life, becauſe we love the brethren. 18. My little children, l…t us not love in word, nor tongue, but in deed and in truth: And hereby we know that we are of the truth, and ſhall aſſure our hearts before him.

1 John 4.7. Beloved, let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God— v. 16. God is Love, and he that dwelleth in Love, dwelleth in God, and God in him. v. 12. If we love one another, God dwelleth in us, and his love is perfected in us.

2 Cor. 9.7. God loveth a chearful giver. v. 6. He that ſoweth bountifully, ſhall reap bountifully—

Mat. 5.7. Bleſſed are the merciful, for they ſhall obtain mercy.

Matth. 10.41, 42. He that receiveth a Prophet in the name of a Prophet, ſhall receive a Prophets reward; and he that receiveth a righteous man, in the name of a righteous man, ſhall receive a righteous mans reward. And whoſoever ſhall give to drink to one of theſe little ones, a cup of cold water only in the name of a Diſciple, verily I ſay unto you, he ſhall in no wiſe loſe his reward.

Matth. 25.34, 40, 46. Come ye bleſſed of my Father, inherit the Kingdom—Verily I ſay unto you, in as much as ye have done it unto one of the leaſt of theſe my brethren, ye have done it unto me—The righteous ſhall go into life eternal.

Heb. 13.16. But to do good, and to communicate, forget not; for with ſuch ſacrifices God is well pleaſed.

Phil. 4.17. I deſire fruit which may abound to your account.

2 Cor. 9.9. As it is written, He hath diſperſed abroad; he hath given to the poor; his righteouſneſs remaineth for ever.

18. Promiſes to the poor and needy Chriſtians.

Matth. 6.30, 32, 33. If God ſo clothe the graſs of the field, which to day is, and to morrow is caſt into the Oven, … he p. 287not much more clothe … O ye of little faith? Your heavenly Father knoweth that ye have need of all theſe things. But ſeek ye firſt the Kingdom of God and his righteouſneſs, and all theſe things ſhall be added to you.

Heb. 13.5. Let your converſations be without covetouſneſs, and be content with ſuch things as ye have: for he hath ſaid, I will never fail thee nor forſake thee.

James 2.5. Hath not God choſen the poor of this world, rich in faith, and heirs of the Kingdom?

Pſal. 34.10. They that ſeek the Lord ſhall not want any good thing.

Pſal. 23.1. The Lord is my Shepherd, I ſhall not want.

Pſal. 4.19. My God ſhall ſupply all your need.

Phil. 4.11, 12, 13, I have learned in whatſoever ſtate I am, therewith to be content. I know both how to be abaſed, and I know how to abound; every where, and in all things I am inſtructed, both to be full, and to be hungry; both to abound, and to ſuffer need.

Pſal 9.18. The needy ſhall not alway be forgotten: the expectation of the poor ſhall not periſh for ever.

19. Promiſes to the oppreſſed and wronged Chriſtian.

Pſal. 12.5, 6, 7. For the oppreſſion of the poor, and for the ſighing of the needy, now will I ariſe, ſaith the Lord: I will ſet him in ſafety from him that puffeth at him—Thou ſhalt keep them O Lord, thou ſhalt preſerve them from this generation for ever.

Pſal. 35.10. All my bones ſhall ſay, Lord, who is like unto thee, which delivereſt the poor from him that is too ſtrong for him; yea the poor and the needy from him that ſpoileth him.

Pſal. 40.17. But I am poor and needy, yet the Lord thinketh on me; thou art my helper and deliverer.

Pſal. 42.2, 4, 12, 13. He ſhall judge thy people with righteouſneſs; and thy poor with judgement—He ſhall judge the poor of the people; he ſhall ſave the children of the needy; and ſhall break in pieces the oppreſſor. For he ſhall deliver the needy when he cryeth; the poor alſo, and him that hath no helper. He ſhall ſpare the poor and needy, and ſhall ſave the ſouls of the needy: He ſhall redeem their ſouls from p. 288deceit and violence, and precious …all their blood be in his ſight.

Pſal. 113.7. He raiſeth up the poor out of the duſt, and lifteth the needy out of the dunghill. See Iſa. 25.3, 4, 5. & 14.30. Zech. 9.8. Iſa. 51.13.

Eccleſ. 5.8. If thou ſeeſt the oppreſſion of the poor, and violent perverting of judgement and juſtice in a Province, marvel not at the matter: for he that is higher than the higheſt, regardeth; and there be higher than they.

20. Promiſes to the perſecuted who ſuffer for righteouſneſs.

Matth. 5.10, 11, 12. Bleſſed are they which are perſecuted for righteouſneſs ſake; for theirs is the Kingdom of Heaven. Bleſſed are ye when men ſhall revile you, and perſecute you, and ſay all manner of evil againſt you falſly, for my ſake. Rejoyce and be exceeding glad; for great is your reward in Heaven: for ſo perſecuted they the Prophets which were before you.

Matth. 10.28, 29, 30, 31, 32. Fear not them which kill the body, but are not able to kill the ſoul—Are not two Sparrows ſold for a farthing, and one of them ſhall not fall on the ground without your Father: But the very hairs of your head are all numbered: Fear you not therefore; ye are of more value than many Sparrows. Whoſoever ſhall confeſs me before men, him will I confeſs alſo before my Father which is in Heaven — v. 39. He that loſeth his life for my ſake, ſhall find it.

Matth. 19.29. And every one that hath forſaken houſes, or brethren, or ſiſters, or father, or mother, or wife, or children, or lands, for my Names ſake, ſhall receive an hundred-fold, and ſhall inherit everlaſting life.

2 Theſ. 1.4, 5, 6. Your patience and faith in all your perſecutions and tribulations which ye ſuffer, is a manifeſt token of the righteous judgement of God, that ye may be counted worthy of the Kingdom of God, for which ye alſo ſuffer: ſeeing it is a righteous thing with God to recompence tribulation to them that trouble you; and to you who are troubled, reſt with us—when Chriſt ſhall come to be glorified in his Saints, and admired in all them that believe—

Acts 9.4. Saul, Saul, why perſecuteſt thou me?

Read Rom. 8.28. to the end, & Rev. 2. & 3d. & Heb. 11. & 12.

p. 2891 Cor. 10.13. There hath no temptation taken you, but ſuch as is common to man: but God is faithful, who will not ſuffer you to be tempted above that ye are able; but will with the temptation alſo make a way to eſcape, that ye may be able to bear it.

2 Tim. 2.9, 10, 11, 12. I ſuffer trouble as an evil doer unto bonds; but the Word of God is not bound: I endure all things for the Elects ſake—It is a faithful ſaying: For if we be dead with him, we ſhall alſo live with him: If we ſuffer, we ſhall alſo reign with him.

Rom. 8.17, 18. If ſo be that we ſuffer with him, that we may be alſo glorified together. For I reckon that the ſufferings of this preſent time, are not worthy to be compared with the glory ready to be revealed on us.

2 Cor. 4.17. For our light affliction which is but for a moment, worketh for us a far more exceeding eternal weight of glory.

1 Pet. 3.14, 15. But if ye ſuffer for righteouſneſs ſake, happy are ye: and be not afraid of their terrour, neither be troubled. Read 1 Pet. 4.12, 13, 14, 15, 16, 18, 19. Rom. 5.1, 2, 3, 4.

1 Pet. 5.10. The God of all grace, who hath called us to his eternal glory by Chriſt Jeſus, after ye have ſuffered a while, make you perfect, ſtabliſh ſtrengthen, ſettle you—

21. Promiſes to the faithful in dangers, daily and ordinary, or extraordinary.

Pſal. 34.7. The Angel of the Lord encampeth round about them that fear him; and delivereth them. v. 17. The righteous cry, and the Lord heareth and delivereth them out of all their troubles. v. 19, 20, 22. Many are the afflictions of the righteous; but the Lord delivereth him out of them all. He keepeth all his bones, nor one of them is broken. The Lord redeemeth the ſoul of his ſervants; and none of them that truſt in him ſhall be deſolate.

Pſal. 91.1. He that dwelleth in the ſecret place of the moſt high, ſhall abide under the tabernacle of the Almighty. v. 2, 3. I will ſay to the Lord, He is my refuge and my fortreſs▪ my God, in him will I truſt—Surely he will deliver thee from the ſnare of the fowler, and from the noiſome Peſtilence— v. 5. p. 290Thou ſhalt not be afraid for the terrour by night— v. 11, 12, For he ſhall give his Angels charge over thee, to keep thee in all thy waies. They ſhall bear thee up in their hands, leſt thou daſh thy foot againſt a ſtone, Read the whole—

Pſal. 121.2, 3, 4, 5 6 7, 8. My help cometh from the Lord, which made Heaven and Earth. He will not ſuffer thy foot to be moved; he that keepeth thee will not ſlumber—The Lord is thy keeper; the Lord is thy ſhade upon thy right hand: The Lord ſhall preſerve thee from all evil; he ſhall preſerve thy ſoul. The Lo…d ſhall preſerve thy going out, and coming in, from this time forth, and even for ever more.

Pſal. 145.20. The Lord preſerveth all them that love him —

Pſal. 31.23 & 97.10. & 116.6. Prov. 2.8. Iſa. 43.2. When thou paſſeſt thorow the waters I will be with thee—

1 Pet. 5.7. Caſting all your care on him; for he careth for you.

22. Promiſes f…r help againſt Temptations, to believers.

1 Cor. 10.13. before cited, 2 Pet. 2.9. The Lord knoweth how to deliver the godly out of temptations.

Compare Matth. 4. where Chriſt was tempted even to worſhip the Devil, &c. with Heb. 4.15. & 2.18. For we have not an High Prieſt which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, without ſin—Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Prieſt, in things God-ward for us— For in that he himſelf hath ſuffered b…ing tempted, he is able to ſuccour them that are tempted.

James 1.2. My Brethren, count it all ioy when ye fall into divers temptations (that is, by ſufferings for Chriſt.) v. 12. Bleſſed is the man that endureth temptation: for when he is tryed, he ſhall receive the Crown of life.

2 Cor. 12.9. My grace is ſufficient for thee: My ſtrength is made perfect in weakneſs.

Phil. 4.13. I can do all things through Chriſt which ſtrengtheneth me.

1 Pet. 5.9. Whom reſiſt, ſtedfaſt in the faith: with v. 10.

James 4.7. Reſiſt the Devil, and he will flee from you. Eph. 6.10, 11, &c.

p. 291Rom. 6.14. For ſin ſhall not have dominion over you; for ye are not under the Law, but under Grace.

John 16.33. Be of good cheer, I have overcome the world.

1 John 5.4. This is the victory that overcometh the world, even our faith.

23. Promiſes to them that overcome and perſevere.

Rev. 2.7. To him that overcometh will I give to eat of the tree of life, which is in the midſt of the Paradiſe of God.

V. 11. He that overcometh ſhall not be hurt of the ſecond death.

V. 17. To him that overcometh will I give to eat of the hidden Manna, and will give him a white ſtone, &c. V. 10. Be faithful unto death, and I will give thee a Crown of life.

V. 26, 28 He that overcometh and keepeth my words unto the end, to him will I give power over the Nations, and he ſhall rule them with a Rod of Iron—Even as I received of my Father: and I will give him the morning ſtar.

Rev. 3 5. He that overcometh, the ſame ſhall be clothed in white rayment, and I will not blot out his name out of the book of life; but I will confeſs his name before my Father, and before his Angels. V. 12. Him that overcometh will I make a pillar in the Temple of my God, and he ſhall go no more out: And I will write upon him the name of my God, and the name of the City of my God, New Jeruſalem, which cometh down out of Heaven from my God, and my new name.

V. 21. To him that overcometh will I grant to ſit down with me on my Throne, even as I overcame, and am ſet down with my Father on his Throne.

John 8.31. If ye continue in my word, then are ye my Diſciples indeed; and ye ſhall know the truth, and the truth ſhall make you free.

Col. 1.22, 23. To preſent you holy and unblameable, and unreproveable in his ſight; If ye continue in the faith, grounded and ſettled, and be not moved away from the hope of the Goſpel—

John 15.7. If ye abide in me, and my words abide in you, ye ſhall ask what ye will, and it ſhall be done unto you.

p. 292Matth. 10.22. He that endureth to the end ſhall be ſaved.

24. Promiſes to believers in ſickneſs and at death.

1 Cor. 11.32. But when we are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the world.

Heb. 12.6, 7, 8, 11. For whom the Lord loveth, he chaſteneth, and ſcourgeth every Son whom he receiveth: If ye endure chaſtening, God dealeth with you as with Sons—Shall we not be in ſubjection to the Father of ſpirits, and live—But he for our profit, that we might be partakers of his holineſs: No chaſtening for the preſent ſeemeth to be joyous, but grievous; nevertheleſs afterward it yieldeth the peaceable fruit of righteouſneſs to them which are exerciſed thereby.

James 5.14. Is any ſick, let them ſend for the Elders of the Church—The prayer of faith ſhall ſave the ſick, and the Lord ſhall raiſe him up, and if he have committed ſins, they ſhall be forgiven him.

John 11.3. He whom thou loveſt is ſick—

Pſal. 41.1, 2, 3. Bleſſed is the man that conſidereth the poor: the Lord ſhall deliver him in time of trouble. The Lord ſhall preſerve him and keep him alive—The Lord will ſtrengthen him upon the b…d of languiſhing: Thou wilt make all his bed in his ſickneſs.

2 Cor. 5.1, &c. For we know that if our earthly houſe of this tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the Heavens. For in this we groan earneſtly, deſiring to be clothed upon, with our houſe which is from Heaven—For we that are in us tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality may be ſwallowed up of life. Now he that hath wrought this for the ſelf ſame thing is God; who alſo hath given to us the earneſt of the Spirit. Therefore we are alwaies confident, knowing that whilſt we are at home in the body, we are abſent from the Lord. (For we walk by faith, not by ſight) we are confident I ſay, and willing rather to be abſent from the body, and to be preſent with the Lord.

Phil. 1.20, 21, 23, Now alſo Chriſt ſhall be magnified in my body, whether it be by life or by death. For to me to p. 293live is Chriſt, and to die is gain—I am in a ſtrait betwixt two, having a deſire to depart, and to be with Chriſt, which is far better.

Luke 23.43. To day ſhalt thou be with me in Paradiſe.

Rev. 14.13. I heard a voice from Heaven, ſaying to me, write, Bleſſed are the dead, which die in the Lord, from henceforth; yea, ſaith the Spirit, that they may reſt from their labours, and their works do follow them.

Heb. 2.14. Foraſmuch as the children are partakers of fleſh and blood, he alſo himſelf likewiſe took part of the ſame, that through death, he might deſtroy him that had the power of death, that is, the Devil; and deliver them who through fear of death, were all their life time ſubject to bondage.

Pſal. 68.20. He that is our God, is the God of ſalvation, and to God the Lord belong the iſſues from death.

2 Tim. 1.10. Who hath aboliſhed death, and hath brought life and immortality to light by the Goſpel.

1 Cor. 15.54. O death! where is thy ſting? O grave! where is thy victory? The ſting of death is ſin; and the ſtrength of ſin is the Law: but thanks be to God, which giveth us the victory through our Lord Jeſus Chriſt.

25. Promiſes to perſevering Believers, of the Reſurrection unto life, and of Juſtification in Judgement, and of Glorification.

1 Cor. 15. throughout. John 5.22, 24, 28, 29. He that heareth my Word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation, but is paſſed from death to life—The hour is coming in the which all that are in the graves, ſhall hear his voice, and ſhall come forth; they that have done good, to the reſurrection of life, and they that have done evil, to the reſurrection of damnation.

John 14.19. Becauſe I live, ye ſhall live alſo.

Col. 3.1, 3, 4. If ye be riſen with Chriſt, ſeek thoſe things which are above, where Chriſt ſitteth at the right hand of God. Set your affections on things above, not on things on the earth: For ye are dead; and your life is hid with Chriſt in God. When Chriſt who is our life ſhall appear, then ſhall ye alſo appear with him in glory.

2 Theſ. 1.10. He ſhall come to be glorified in his Saints, and admired in all them that believe.

p. 294Matth. 25 34, 46. Come ye bleſſed, &c. The righteous into life eternal.

John 12.26. If any man ſerve me, let him follow me; and where I am, there ſhall alſo my ſervant be. If my man ſerve me, him will my Father honour.

John. 14.1, 2, 3. Let not your heart be troubled—In my Fathers houſe are many manſions— I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to my ſelf, that where I am, there ye may be alſo.

John· 17.24. Father, I will that they alſo whom thou haſt given me, be with me where I am, that they may behold the glory which thou haſt given me.

John 2.17. GO TO MY BRETHREN, and SAY ƲNTO THEM, I ASCEND TO MY FATHER, and YOƲR FATHER, TO MY GOD, and TO YOƲR GOD.

1 Cor. 6.2, 3. Know ye not that the Saints ſhall judge the world? Know ye not that we ſhall judge Angels?

Acts 3.19. Repent and be converted, that your ſins may be blotted out, when the time of refreſhing ſhall come from the preſence of the Lord; and he ſhall ſend Jeſus Chriſt—

Luke 14.14. Thou ſhalt be recompenſed at the reſurrection of the juſt.

Let the Reader here take notice of that moſt important obſervation of Dr. Hammond, that foreign, the Reſurrection, doth often ſignifie, in general [our living in the next world, or our next ſtate of life] in the Scriptures; and not the laſt Reſurrection only, unleſs it be called, The Reſurrection of the fleſh, or of the body for diſtinction; or the context have before explained it otherwiſe. By which 1 Cor. 15. and Chriſts anſwer to the Sadducees, may be the better underſtood.

26. Promiſes to the godly for their children, ſuppoſing them to be faithful in dedicating them to God, and educating them in his holy waies.

Exod. 20. Commandment 2d. Shewing mercy to thouſands in them that love me, and keep my Commandments.

Acts 2.39. For the promiſe is made to you, and to your children, and to all that are afar off, &c.

Pſal. 37.26. His ſeed is bleſſed.

p. 2951 Cor. 7.14. Elſe were your children unclean, but now are they holy.

Matth. 23.37. O Jeruſalem, Jeruſalem, how oft would I have gathered thy children together, even as a Hen gathereth hee chickens under her wings, and ye would not.

Rom. 11.11. Through their fall ſalvation is come to the Gentiles, 16, 17, 18, &c. ſhew, that they were broken off by unbelief, and we are graffed in, and are holy as they were.

Matth. 28.19, 20. Go and Diſciple all Nations, baptizing them, &c.

Rom. 4.16. That the promiſe might be ſure to all the ſeed. And 9.8. The children of the Promiſe are counted for the ſeed.

Matth. 19.13, 14. Jeſus ſaid, ſuffer little children, and forbid them not to come unto me, for of ſuch is the Kingdom of Heaven.

27. Promiſes to the Church, of its increaſe, and preſervation, and perfection.

Rev. 11.15. The Kingdoms of the world are become the Kingdoms of the Lord, and of his Chriſt.

Luke 1.33. He ſhall reign over the houſe of Jacob for ever, and of his Kingdom there ſhall be no end.

Matth. 13.31, 33. The Kingdom of Heaven is like to a grain of Muſtard-ſeed, which a man took, and ſowed in his field: which is indeed the leaſt of all ſeeds; but when it is grown, it is the greateſt among herbs, and becometh a tree, ſo that the birds of the air lodge in the branches of it—The Kingdom of Heaven is like unto leven, which a woman took and hid in three meaſures of meal, till the whole was levened.

John 12.32. And I, if I be lifted up, will draw all men unto me.

Dan. 2.44. In the daies of theſe Kings, ſhall the God of Heaven ſet up a Kingdom which ſhall never be deſtroyed; and the Kingdom ſhall not be left to other people, but it ſhall break in pieces, and conſume all theſe Kingdoms, and it ſhall ſtand for ever.

Matth. 16.18. Upon this Rock will I build my Church, and the gates of Hell ſhall not prevail againſt it.

Epheſ. 4.12, 16. For the perfecting of the Saints; for the p. 296work of the Miniſtry; for the edifying of the body of Chriſt; till we all come in the unity of the faith, and the knowledge of the Son of God, unto a perfect man; unto the meaſure of the ſtature of the fulneſs of Chriſt: that henceforth we may be no more children toſſed to and fro, and carryed about with every wind of Doctrine, by the ſleight of men, and cunning craftineſs, whereby they lye in wait to deceive; but ſpeaking the truth in love, may grow up into him in all things, who is the head, Chriſt: from whom the whole body fitly joyned together and compacted, by that which every joynt ſupplieth, according to the effectual working in the meaſure of every part, maketh increaſe of the body to the edifying of it ſelf in Love.

Epheſ. 5.25, 26, 27. Chriſt loved the Church, and gave himſelf for it, that he might ſanctifie and cleanſe it, with the waſhing of water by the Word; that he might preſent it to himſelf a glorious Church, not having ſpot or wrinckle, or any ſuch thing; but that it ſhould be holy, and without blemiſh. Read Rev. 21, & 22.

Matth. 28.20. Lo, I am with you to the end of the world.

Matth. 24.14. And this Goſpel of the Kingdom ſhall be preached in all the world for a witneſs to all Nations; and then ſhall the end come.

Matth. 21.44. Whoſoever ſhall fall on this ſtone, ſhall be broken; but on whomſoever it ſhall fall, it will grind him to powder.

The obſcure Prophetick paſſages I paſs by.

So much for living by Faith on the Promiſes of God.