Secondly we have our working required as the means to lead us in a strait line unto the fruition of that Good: and in as much as mans will, being mutable, may carry him unto several operations of different kinds, we have thirdly a Rule or Law, to moderate the kind and manner of our working, whereby we reach unto our desired Good; which Rule when it altereth (as in the new Covenant of grace it doth) the quality of that work, whereby we reach unto our desired Good doth alter likewise. Now fourthly we must farther observe that between ⟨p. 4⟩our working, which is the motion towards our Good, and our fruition, or resting in it, there is a distance or succession of time: so that while we are in our estate of working, we do not enjoy God by any full, real presence or possession, but only by a right of a Covenant and Promise, which makes the Apostle say, that in this life we live by faith and not by sight. Now Promises or Covenants require to have annexed unto them Evidence and certainty, so far as may secure the party that relies upon them: which in humane contracts is done, by giving our words, and setting to our seals for confirmation. And now lastly in as much as that Duty, on condition whereof God maketh this Promise of himself unto us, is the work of the whole man, the Evidence and Confirmation of the Promise is by God, made unto the whole man likewise, and to each faculty of man, which it pleaseth him in mercy the rather to do, because of that dependence of our souls on the inferior and subordinate powers, and of that necessary connection which there is between the inward reason, and the outward senses. God then (presupposing ever the performance of conditions on our part) doth secure h•s Church, and give evidence for the discharge of his covenant and promise, first to the soul alone by the testimony of his Spirit (which is both the seal and the witness of ⟨p. 5⟩Gods Covenant:) and secondly both to the soul and to the senses by that double bond, his word written or preached, and his seal visibly exhibited to the eye, and taste, but especially unto the taste, in which objects are more really and with less fallibility united to the faculty, in which there appeareth a more exquisite fruition of delight, in these good things which are pleasing;
Secondly we have our working required as the meanes to lead us in a strait line unto the fruition of that Good: and in as much as mans will, being mutable, may carry him unto severall operations of different kinds, wee have thirdly a Rule or Law, to moderate the kind and manner of our working, whereby we reach unto our desired Good; which Rule when it altereth (as in the new Covenant of grace it doth) the quality of that work, whereby we reach unto our desired Good doth alter likewise. Now fourthly wee must farther observe that between ⟨p. 4⟩our working, which is the motion towards our Good, and our fruition, or resting in it, there is a distance or succession of time: so that while we are in our estate of working, we doe not enjoy God by any full, reall presence or possession, but only by a right of a Covenant and Promise, which makes the Apostle say, that in this life we live by faith and not by sight. Now Promises or Covenants require to have annexed unto them Evidence and certaintie, so farre as may secure the party that relyes upon them: which in humane •ontracts is done, by giving our words, and setting to our seales for confirmation. And now lastly in as much as that Dutie, on condition whereof God maketh this Promise of himselfe unto us, is the work of the whole man, the Evidence and Confirmation of the Promise is by God, made unto the whole man likewise, and to each facultie of man, which it pleaseth him in mercy the rather to doe, because of that dependance of our soules on the inferiour and subordinate powers, and of that necessary connexion which there is betweene the inward reason, and the outward senses. God then (presupposing ever the performance of conditions on our part) doth secure h•s Church, and give evidence for the discharge of his covenant and promise, first to the soule alone by the testimony of his Spirit (which is both the seale and the witnesse of ⟨p. 5⟩Gods Covenant:) and secondly both to the soule and to the senses by that double bond, his word written or preached, and his seale visibly exhibited to the eye, and taste, but especially unto the taste, in which objects are more really and with lesse fallibilitie united to the faculty, in which there appeareth a more exquisite fruition of delight, in these good things which are pleasing;
