A Discourse of the Two Covenants, Table of contents
TABLE of CONTENTS. A Diſcourſe of the two Covenants.
BOOK I. Of the Covenant of Works,
CHAP. I. The Curſe of the firſt Covenant. Gen. 2.17.
THE Covenant of friendſhip made with Adam. Pag. 1
Why God adds the threatning to Adam, with the uſe of threats and promiſes. Pag. 3
The temporal curſe that follows Adams fall. Pag. 4
1. All the creatures curſed thereby. Pag. 5
2. The curſes upon mans body. Pag. 6
3. The curſe upon mans name. Pag. 7
4. The curſe on relations.
(1) On Magiſtrates. Pag. 8
On the people towards Magiſtrates. Pag. 9
(2) On Miniſters and people. Pag. 10
(3) On husband and wife. Pag. 11
(4) On parents and children. Pag. 12
The ſpiritual curſe as privative of God. Pag. 13
1. Mans forſaking his chief good. Pag. 14
2. His loſs of an intereſt in God. Pag. 15
3. His loſs of Gods image. Pag. 16
4. His loſs of communion with God. ibid.
5. His hatred of God. Pag. 17
The ſpiritual curſe as to the ſoul it ſelf. ibid.
1. The ſouls deſertion. ibid.
2. The guilt of the ſoul. Pag. 18
3. The dominion of ſin. Pag. 19
4. The power of Satan. Pag. 20
5. The curſe on ordinances. ibid.
6. Spiritual judgments. ibid.
Eternal death. Pag. 21
CHAP. II. Gal. 4.21.
Mens deſire to be under the Law.
To be under the Law moſt deſirable to corrupt nature. Pag. 22
1. All men deſire to eſtabliſh their own righteouſneſs. Pag. 25
2. All men would be doing ſomething for heaven. ib.
So far as any man ſubmits not to the righteouſneſs of the ſecond covenant, ſo far he manifeſts his deſire to be ſtill under the firſt covenant. Pag. 26
1. Mens ſins will not ſubmit. ibid.
2. Their gifts and abilities will not ſubmit. ibid.
3. Their own righteouſneſs before or after converſion will not ſubmit. Pag. 27
4. Awakened conſciences think the ſecond covenant too good news to be true. ibid.
Two things in a man under the covenant of works.
1. An anſwerable ſpirit. ibid.
2. Suitable fruits.
(1) Placing Religion in outward performances. Pag. 28
(2) Doing all their ſervices without a Mediator. ib.
(3) Doing all with a legal ſpirit. ibid.
The cauſes why men deſire to be under the Law. ibid.
1. A principle of ignorance. ibid.
(1) Of the Law. Pag. 28, 29, 30
(2) Of the Righteouſneſs of Chriſt. Pag. 30, 31
2. A principle of enmity againſt God.
(1) His wiſdom, (2) his juſtice, (3) his power, (4) his love, (5) his ſoveraignty. Pag. 31, 32
3. A principle of pride exemplified in ſeven particulars. Pag. 32
The Application.
1. God wrongs not the unregenerate in leaving them under the firſt covenant. Pag. 33, 34
2. A ſtate of ſin is miſerable. Pag. 34
3. An exhortation to three duties.
1. Humiliation for this ſin. Pag. 35
2. Watchfulneſs over the heart. ibid.
3. No ſatisfaction without the contrary grace. Pag. 36
CHAP. III. Rom. 7.8.
How ſin takes occaſion, and is irritated by the Law. Pag. 37
Doct. Every man out of Chriſt is under a Covenant of Works, and under the irritating power of the Law. Pag. 39
Sin hath a threefold power from the Law. ibid.
1. Of condemnation. ibid.
2. Of conviction. ibid.
3. Of irritation. ibid.
1. In the unregenerate there is the ſeed of all ſin. ib.
2. Luſts are acted and drawn forth by degrees. ib.
3. There is nothing to the unregenerate that is not a means to draw out and improve their lusts. (1) All creatures. (2) All opportunities. (3) All eſtates. Pag. 40
How ſin takes occaſion by the commandment. ibid.
1. The Law as a glaſs diſcovers ſins. ibid.
(1) It acts many ſins, becauſe they are forbidden. ib.
(2) It is againſt light. ibid.
(3) In that man hates the light. ibid.
2. The Law reſtrains ſin, whence it breaks out more violently. ibid.
(1) It ſpreads the more. ibid.
(2) It is the more enraged. Pag. 41
(3) It improves it thereby. ibid.
3. There is a condemning power of the Law. And from this ſin takes occaſion. (1) By reaſon of terrors. (2) By driving to deſpair. (3) Whence follows a giving up to exceſs of riot. (4) And it riſes to blaſphemy and rage againſt God. ibid.
Whence it is that the law exaſperates and increaſes ſin. ibid.
The law is not the formal cauſe. ibid.
But the accidental cauſe. Pag. 42
The proper cauſes of it are,
1. Lust (1) which is carried towards its object with earneſtneſs, violence, and vehemency, (2) which is proud and ſwells the heart, (3) which is reſolute, (4) a principle and root of enmity againſt God. Pag. 42, 43
2. The curſe of God that is come upon all under the Fall, which is twofold: (1) emptineſs and deceiving: (2) Corrupting and defiling. Pag. 43, 44, 45
Queſt. Whether are true Believers wholly freed from the law in reſpect of its irritation? Pag. 45, 46, 47, 48
Queſt. If Believers be under this irritation, where lies the difference between them and wicked men? Pag. 48
The Doctrine improved. Pag. 48, 49
CHAP. IV. Gal. 5.18.
Wherein the coactive power of the Law conſiſts. Pag. 90
Doct. Every man out of Chriſt is under the coaction and rigor of the Law, which
1. Requires perfect obedience. Pag. 51
2. Gives no ſtrength to perform it. Pag. 52
3. Lays it upon him as a burden which he loves not. ib.
4. Nor takes delight in. ibid.
5. Which forbids ſin, but heals it not. Pag. 53
6. Carries a man to God as a Judge. ibid.
7. Forces a man to ſee ſin whether he will or no. Pag. 53, 54
8. It forces to a ſelf-judgment and condemnation for ſin. Pag. 54
Whence the Law hath this coactive power. Pag. 55
1. From the Soveraignty of God in the Law. ibid.
2. From natural conſcience. ibid.
3. From the Spirit of God in conſcience. ibid.
4. From a principle of ſelf-love in men deſiring good, and fearing evil. ibid.
5. From the unrenewedneſs of the heart, which is fully ſet to do evil. Pag. 56
Queſt. Is a godly man wholly freed from this coaction? Pag. 56, 57
The Doctrine applied. Pag. 57, 58, 59, 60, 61
CHAP. V. Col. 1.13.
A ſcriptural account of this tranſlation. Pag. 61
Doct. All in Chriſt are tranſlated out of their former Covenant. Pag. 62
1. Such a tranſlation proved from Scripture. Pag. 62, 63
2. The neceſſity of ſuch a tranſlation.
1. From the nature of the Covenant, as it is broken, (1) It promiſeth no life but upon perfect obedience. (2) It is without a Mediator. (3) There is in it no promiſe of pardon. (4) No promiſe of any grace. (5) Every ſin breaks it. (6) It cannot quiet the conſcience. Pag. 63, 64
2. Without this tranſlation no man can receive benefit by the ſecond Covenant. Pag. 64
3. God ſtill deals with man in a way of covenant and ſtipulation: (1) Becauſe the firſt Covenant ſtands in force upon all out of Chriſt unto eternity. (2) Becauſe all under this covenant muſt periſh. (3) All mercies and deliverances that God hath given his people have been by covenant ever ſince the fall. Pag. 65, 66
4. No man for the ſtate of his perſon can ſtand under both Covenants, becauſe one makes void the other. (1) The righteouſneſs of the firſt is in our ſelves; but that of the ſecond in another. (2) In the firſt works are firſt accepted, and then the perſon; in the ſecond the perſon firſt, and works for the perſons ſake. (3) The firſt is without a Prieſt; but the ſecond hath one. (4) In the firſt there is matter of glorying in a mans ſelf; but in the ſecond all is of grace. Pag. 66
Queſt. May not a man ſo far as he is fleſh, be under the covenant of works; and ſo far as regenerate under the covenant of grace? Pag. 67
Anſw. (1) A double image may ſtand together, but two covenants neceſſarily deſtroy each other. ibid.
(2) The change of a mans covenant is a legal act, and ſo is perfect, and may be at once; but the change of a mans image is perfected by degrees. Pag. 68
The Doctrine applied. Pag. 68, 69, 70, 71, 72
How a man may know whether his covenant be changed. Pag. 68
The ſinfulneſs of an unregenerate ſtate. Pag. 68, 69
The miſery of not being tranſlated into the ſecond covenant. Pag. 69, 70, 71
The happineſs of thoſe in Chriſt. Pag. 71, 72
CHAP. VI. A Mans Tranſlation out of the firſt Covenant is by Union. Gal. 3.29.
How our tranſlation is by union, with the nature of this union. Pag. 73
1. God deals with all men in a way of ſtipulation. ibid.
2. The two Covenants were neither of them made with all men immediately, but with a repreſentative head. ib.
3. A mans union with either of theſe heads brings him under either covenant. Pag. 74
Doct. A mans Tranſlation out of the firſt Covenant conſiſts in his Union with the ſecond Adam. ibid.
The nature of this union explained.
(1) It is a natural union. Henc…,
(2) Real not meerly voluntary, but an union with his perſon. Pag. 75
Queſt. Whether a man be in Chriſt before he believe? Pag. 76
The reaſons why God hath appointed our tranſlation to be in a way of union. (1) Becauſe God will have Chriſt to be the ſecond Adam. (2) Becauſe our happineſs lies in it. (3) Becauſe God cannot enter into covenant immediately with ſinners, without forfeiting the truth of his threatning. Pag. 76, 77, 78
A mans condition is much changed by this tranſlation. (1) God looks upon him no more as the ſon of Adam. (2) He is no more under the rigor of the Law. (3) Nor under the curſe of the Law. (4) He is become heir of the promiſe. (5) God is reconciled. (6) His ſufferings and ſervices are accepted. (7) All things work together for good. (8) Sin hath no condemning power. (9) He hath communion with God. (10) And is of the ſame body with the Saints. Pag. 78, 79
The way of obtaining this union is, (1) By a work of conviction. (2) Of humiliation. (3) By a glorious work of revelation. Pag. 79, 80
Hence the ſoul reſolves to take … other way of ſalvation Pag. 81.
There is an inſtinct put into the ſoul after union with Chriſt. ibid.
The ſoul accepts Chriſt upon his own terms. ibid.
CHAP. VII. How the Law as a Covenant comes to be aboliſhed. Gal. 2.14. Blotting out the Hand-writing, &c.
The words explained. Pag. 83
The manner how the Law as a covenant comes to be aboliſhed. (1) Chriſt himſelf was made under the Law as a covenant of works. (2) He hath fully ſatisfied all this covenant required of us. (3) He hath brought in a covenant of grace and reconciliation. Pag. 84, 85
Hereby the infinite goodneſs and wiſdom of God is diſcovered. Pag. 85, 86
CHAP. VIII. Gal. 3.17.
To all in Chriſt the firſt covenant made ſubſervient to the ſecond. Pag. 86
The Law taken in Scripture two ways. (1) Largely for all the doctrine delivered upon Mount Sinai, with the promiſes and precepts thereof. And ſo it is a covenant of grace. (2) Strictly, as ſetting down an exact rule of righteouſneſs, and promiſing life upon perfect obedience. And ſo it is a covenant of works. Pag. 88
Mount Sinai's covenant the ſame for ſubſtance with that made with Adam; but in many circumſtances different. Pag. 88, 89
A threefold uſe of the Law as ſubſervient to the Goſpel.
(1) It is a glaſs to diſcover ſin, original, actual. Pag. 90, 91, 92.
(2) It's a Judge to condemn it, and therein it advances the ends of the Goſpel. Pag. 93, 94, 95, 96
(3) As a bridle to reſtrain ſin. Pag. 96, 97, 98
How the Spirit makes uſe of the Law for the reſtraining of ſin. Pag. 98, 99
How herein it is an hand-maid to the Goſpel. Pag. 99, 100, 101, 102
How the Law is ſubſervient to the Goſpel as it is a Rule, (1) Within; as an Inſtrument of Converſion in the hand of the Spirit. 102, 103, 104, 105. (2) Without, to guide and direct men in their way of duty. Pag. 105, 106
Objections againſt this Anſwered. Pag. 106, 107, 108
The great End of God in publiſhing the Law was for the Saints and their good only. Pag. 108, 109
Thoſe that cry down the preaching of the Law guilty of folly. Pag. 109
Miniſters muſt preach the Law as revealed and delivered in the hand of a Mediator. ib.
That God hath made the Law a ſervant to the Goſpel, is the greateſt ground of Comfort, and the greateſt gift of God next unto Chriſt and the ſecond Covenant. Pag. 110, 111.
BOOK II. Of the Covenant of Grace.
CHAP. I. The Author and Fountain of this Covenant. Gen. 17.2.
THis Covenant was made with four eminent publick perſons in Scripture; (1) Adam, darkly. (2) Noah. (3) Abraham. (4) David. p. 113, 114
All the three perſons in the Trinity do enter into this Covenant, and bind themſelves over to the Elect; but yet the perſon that hath the firſt and main hand therein is in Scripture ſaid to be God the Father. Pag. 114, 115, 116
God after the fall deals with his People in a covenant-way. Pag. 116
Why God will ſo deal with them. Pag. 116, 117
The main part of this Covenant is tranſacted by God without us. Pag. 117, 118, 119
Free Grace the fountain of this Covenant, proved, (1) From the Perſon firſt in it; Elſhaddai, God Alſufficient. (2) From fallen man under the curſe of a Broken Covenant. (3) From its being given to ſome and not to others. (4) Becauſe herein our Perſons are taken into the ſame Covenant with the Son of God, which is the higheſt advancement: And our ſervices have reference to a reward. Pag. 119, 120
Chriſt did not purchaſe this Covenant, or by entreaty obtain it. Pag. 120
God is willing to be reconciled to ſinners. Pag. 123
CHAP II. This Covenant as made primarily with Chriſt the ſecond Adam. Gal. 3.16. By the Promiſes in the Text made to Abraham and his ſeed is meant the whole Covenant of Grace. p. 125
Abraham in this Covenant ſtands as a publick Perſon, common Root, or Parent unto all the faithful. ib.
By Chriſt the ſeed is meant Chriſt perſonal primarily and principally, and then Chriſt Myſtical. Pag. 126
There is a Covenant made with Chriſt Perſonal in reſpect of his Office as Mediator, which hath the promiſe of aſſiſtance; acceptance; deliverance; juſtification; ſucceſs; of a ſeed; of glory; of victory; of a kingdom; and of Worſhip; confirm'd by Oath to him. Pag. 127
The conſidering Chriſt as a Surety implyes a Covenant. Pag. 128
God is ſaid to be the God of Chriſt as he is the Mediator. ib.
God will deal with Chriſt in a way of Covenant, (1) Becauſe he will have Chriſt propounded to the World as the ſecond Adam. (2) Becauſe he will advance the free Grace of Father and Son. (3) Becauſe he will deal with Chriſt in a Judicial Way. (4) That the Promiſe may be ſure to all the ſeed. Pag. 129, 130
This Covenant paſſed between the Father and Son before the World began. Pag. 130, 131
The terms required in a Covenant applyed to God and Chriſt. Pag. 132, 133, 134
The Difference between a Law and a Covenant. Pag. 131
The Grace of Election begins firſt in Chriſt our Head, and deſcends unto us in him. Pag. 134
The Plot of our Redemption by Chriſt was laid in a deep counſel between Father and Son from eternity. Pag. 135, 136
By vertue of this Covenant-engagement of Chriſt unto the Father all the ſins of Old Teſtament Saints were pardoned. ibid.
That the covenant of Grace made with the Saints is primarily and principally made with Chriſt as the Churches head; proved by ſeveral Arguments. Pag. 138, 139, 140
Perfect Obedience not required in the Covenant of Grace as the Righteouſneſs thereof. Pag. 139
The Grounds why this covenant muſt be made with Chriſt firſt, and with Saints in him, (1) Becauſe the covenant of Grace is a tranſcript of the eternal purpoſe of God in Election, and fully ſets forth the way how the ends of Gods electing love ſhould be effected. Pag. 140, 141, 142
(2) Becauſe after the Fall no covenant could be made without a Mediator. Pag. 142, 143
(3) Becauſe in him alone is the Righteouſneſs of the covenant laid up. Pag. 143, 144
(4) Becauſe it makes much to the honour of Chriſt. ib.
(5) Becauſe it exceedingly advances the Grace of the ſecond covenant. ib.
(6) Becauſe of the great inconveniences that neceſſarily follow from the contrary Doctrine. ibid.
The covenant is chiefly ſeen in the Promiſes of it. Pag. 147
Saints ſhould obſerve Gods rich and free Grace in giveing Chriſt as a covenant. Pag. 147, 148
They ſhould admire, honour and exalt Chriſt thus given as a covenant. Pag. 148, 149, 150
Saints ſhould know their place and ſtation under this covenant, viz. that they come in at ſecond hand, under the grace, favour and acceptance of another. Pag. 150, 151
Thoſe who have an Intereſt in Chriſts covenant muſt become one with him. Pag. 151, 152
The terms and conditions of this Ʋnion are, that you ſhall receive and accept Chriſt, and give up your ſelves to him. Pag. 153
The will of man is deſperately ſhut againſt this way. ib.
When God brings a man into the bond of this covenant, he puts forth an almighty power upon the will to perſwade it. Pag. 154
That it is Chriſts covenant is an argument why we ſhould lay hold on it. ib.
The glory of this covenant is very great, (1) It gives us an intereſt in the Trinity. (2) It brings in a Righteouſneſs beyond that of Angels. Pag. 154, 155
The conſolations of this ſecond covenant are very glorious. (1) It is a great honour that God hath put upon his people, that they ſhould be conformed to the Image of his Son, and have in their place and degree, the ſame claim to mercy that Chriſt hath. (2) It is wonderful comfort to them to ſtand before God in the Righteouſneſs of Chriſt; and, (3) To have a ſhare in his Merits. (4) In the better Promiſes of this covenant. (5) In the Surety of it, who doth not only pay our debt, but perform the duty required of us. (6) This covenant can never fail. (7) Your Acceptation with God is founded hereon. (8) The Saints glory is Chriſts glory. Pag. 155-159
CHAP. III. The Covenant of Grace made with Believers opened and applied. Gen. 17.7.
That the Covenant of Grace is made with Believers appears, (1) From the covenant made with the first Adam, (who was a type of the ſecond) which was made with him and all his poſterity. (2) We read of a covenant made with perſons and people. (3) Men are ſaid to make the covenant and break it. (4) The promiſes, though they are Yea and Amen in Chriſt, yet are they properly and formally made unto us. (5) The covenant of grace is a covenant in the hand of a Mediator, and confirmed by the death of the teſtator. (6) The Sacraments are ſeals of the covenant of grace. (7) There is a double oath to confirm this covenant, one made to Chriſt, the other to us. Pag. 160
It was neceſſary the covenant of grace ſhould be made with the Faithful as well as Chriſt. (1) To anſwer the great ends why God will deal with man in a covenant way: as [1] That he may declare his glory in a way of faithfulneſs. [2] That he may honour his people. [3] That he may bind them to him the more firmly in a way of obedience, and that the obedience may be made more ſweet. [4] That his people might exerciſe faith in their prayers, putting theſe bonds in ſuit that God hath made over to them. Pag. 162
(2) That they may ſee that they are as ſtrictly bound to obedience in their own perſons under the ſecond covenant as they were under the first. Pag. 163
(3) That they may ſtand in aw of the threats of God under the ſecond covenant. Pag. 164
The difference between the covenant made with Christ and with us lies in theſe things. (1) It was made with Christ primarily as a publick perſon for the Elect, but it is made with every one of us in the ſecond place as we are members of Chriſt. (2) It is made with Chriſt immediately and for his own ſake; but with us mediately in him. (3) The promiſe made unto Christ was from everlaſting, but the covenant is made with us when we believe. (4) All the promiſes of the ſecond covenant belong unto Christ as his purchaſe, and unto us of promiſe. (5) Christ as to his covenant hath no ſurety, but we have a ſurety of ours. ibid.
It is the duty of every one to enter into this covenant with the Lord. (1) If they come not under this covenant they have no intereſt in God. (2) It is only in this covenant that all the perſons have undertaken peculiar offices for the good of men. (3) Otherwiſe God regards them not, nor any thing they do. (4) This is a matrimonial covenant, and it is a covenant of friendſhip. (5) God and the ſoul know not how to live aſunder. (6) This covenant is the last that God ever intends to make with mankind. Pag. 165
That we enter into covenant with God it is required, (1) That we hear the words of the covenant, and know aright the terms of it. (2) That we deny our ſelves. (3) Bear his yoke. (4) Not ſhrink at the croſs, but take it up. Pag. 168
God requires of all thoſe that enter into covenant with him, that they ſhould make conſcience to keep it. Pag. 171
Saints have many promiſes of the ſecond covenant not accompliſhed to them in this life, becauſe they walk not exactly according to the rules of this covenant. Pag. 172
A man once in covenant is ever in covenant, (1) Becauſe the love of God that made the covenant is everlasting. (2) Becauſe it is made with the perſons of men (3) Becauſe union with Christ puts them into this covenant, and that is indiſſoluble. (4) Becauſe the righteouſneſs of this covenant is everlasting. (5) Becauſe Christ is the ſurety of it. (6) Becauſe the everlasting principle of grace in the ſoul doth always lay hold of and cleave unto the covenant. Pag. 173
Saints are yet to be exhorted not to break the covenant. (1) Becauſe of the falſeneſs of their hearts. (2) Becauſe of the ſlothfulneſs and heedleſneſs of their ſpirits in whatever is good, though bound by many bonds. (3) Becauſe thereby they may be quickned to ſeek to God for grace to keep it. (4) Fear thoſe ſins which come nearest covenant-breaking. Pag. 174
That Saints may keep covenant, they must (1) Get a true heart. (2) A ſtabliſhed and fixed heart. (3) Exerciſe faith upon the grace of God in this covenant. Pag. 175
Saints being entred into covenant ought to improve their intereſt in it in all their ways. (1) In reference to themſelves. (2) In reference to God. Pag. 177
A fourfold relation is the neceſſary reſult of this covenant, hereby Chriſt becomes, (1) our Father, (2) our Huſband, (3) our Friend, (4) our Lord. ibid.
Saints hearts ſhould be always in ſuch a frame as to receive the mercies of the covenant, which conſiſt, (1) In a believing heart relying upon the grace of the covenant notwithſtanding ſeeming impoſſibilities. (2) In a continual expectation of the promiſe. And yet (3) A reſigning it unto the will of God, whether he will beſtow it in this life or no. (4) In deſiring mercy no further than it may make them holy. Pag. 179
Saints in this covenant ingage themſelves, that whatever God beſtows in mercy they will return again in duty. Pag. 180
Saints having given up their names to God in this covenant, they ought often to renew it. (1) Becauſe of the unbelief of their ſpirits. (2) To manifeſt the ſincerity of their hearts. (3) Becauſe of the falſeneſs of their hearts. (4) Becauſe thereby they lay the greater engagement upon them. (5) Becauſe of the forgetfulneſs of their hearts. (6) Becauſe of their ignorance and blindneſs. Pag. 184
He that renews covenant muſt (1) Be deeply ſenſible of breach of covenant. (2) Reſolve to break all other covenants. (3) Conſider the terms of the covenant anew. (4) Do it with a free and full conſent. (5) Be willing to bind himſelf in the higheſt way to obedience thereto. (6) Do it with earneſt deſire to God for grace to keep it. Pag. 186
The times and ſeaſons of renewing are, (1) After an eminent falling into great ſin. (2) In time of publick humiliation. (3) Of publick reformation. (4) After ſpecial deliverance or mercy, as a teſtimony of thankfulneſs. (5) When the heart is bent to back-ſlide. (6) At the Lords Supper. Pag. 188
The benefits of this renewing covenant are, (1) It is a teſtimony of the truth of repentance. (2) It's the foundation of conſolation. (3) It's a means to eſtabliſh the heart. (4) It brings mercies. (5) It improves graces. (6) It fortifies againſt temptations. (7) It ſtrengthens union with Chriſt. (8) It is a door to communion with God. (9) It keeps from or recovers out of back-ſliding. (10) It is the spring of duty and action. Pag. 190
CHAP. IV. The Covenant of Grace is referring to the Seed of the Faithful. Gen. 17.7.
The Covenant that God made with Abraham is the ſame that all the Faithful ſtand in unto the worlds end. Pag. 193
Though in the manner of its adminiſtration there is a great deal of difference; yet as to the ſubſtance of the covenant, the Confederates are the ſame, and taken in upon the ſame grounds. ibid.
That the children of believing Parents are taken into the ſame covenant with them, is a point of great concernment, and ought earneſtly to be contended for; becauſe (1) It exceedingly advances the grace of God unto parents, and makes much for their conſolation. (2) It is one of the great arguments the Scripture uſeth to draw men in to believe. (3) It is the only difference God hath put in his word between the children of believers and ſtrangers. (4) It is the only ground believers can have for the ſalvation of their children that die in their infancy. Pag. 193
Ever ſince the Fall God hath taken children into the ſame covenant with their parents. Pag. 195
When parents are caſt out of covenant, the children are alſo. Pag. 196
Children of believing parents are members of the viſible Church. ibid.
Thence there is a holineſs comes upon thoſe children. ibid.
God hath made glorious promiſes to the poſterity of the Saints. Pag. 197
That children are ſo taken in is Goſpel, and to be believed as any other part of the covenant. ibid.
God will take children into the ſame covenant with their parents: (1) To ſhew the extent of the grace of the ſecond covenant. (2) Becauſe a great number of the Elect are the children of Saints. (3) To ſhew his peculiar love to their ſeed. (4) This is the ſureſt ground of a mans judgment in reference to perſons. Pag. 200
The parents covenant takes in all their ſeed. Pag. …04
The covenant of grace hath two parts, viz. ſpiritual priviledges, and ſaving graces. Pag. 206
All mankind for the ſtate of their perſons are either under the covenant of works, or of grace. Pag. 207
It is a ſpecial priviledge for parents and children that they are taken into their parents covenant. Pag. 208
What the federal holineſs of children is, ſhewed negatively and poſitively. Pag. 214
Parents only can give their children a federal right. Pag. 219
Objections againſt it anſwered. Pag. 225
None can have a right to the ſeals of the covenant, but thoſe that are members of the Church. Pag. 226
Right of memberſhip conveyed unto children from immediate parents is a truth the whole Scriptures hold forth. ibid.
The right of memberſhip conſiſts not barely in being baptized. Pag. 227
Whether it be converting grace or external profeſſion that gives children this federal right. Pag. 230
The reaſons why God will have the covenant run by way of entail as to its outward priviledges, and not inward graces. Pag. 234
How far arguments drawn from circumciſion can by way of rule determine any of the eſſentials of baptiſm. Pag. 236
How far the Jews by being Abrahams ſeed might pretend right to Evangelic Ordinances? Pag. 238
1. The covenant the ſame for ſubſtance both to Jews and Gentiles. ibid.
2. The covenant under different adminiſtrations as to its external ordinances. Pag. 239
3. The Jews and Gentiles on equal terms as to the new adminiſtration. ibid.
How can children, who cannot reſtipulate, be taken into covenant with God? ibid.
1. Whether conſent be eſſential to a covenant? ibid.
2. That infants may enter into covenant with God demonſtrated. ibid.
3. The conſent of the parents is in Gods account accepted for the childrens being in a covenant. Pag. 240
Whether it were not better to leave children out of this federal conſideration? ibid.
1. Gods command not to be diſputed. ibid.
2, 3. To be taken into the parents covenant a great priviledge and dignitie to children. ibid.
4, 5. The influences of baptiſm many and great. ibid.
6. It lays a great obligation on parents and children. ib.
7. Why Chriſt deferred his baptiſm ſo long. ibid.
SECT. III.
The Covenant-right of Children applied. Pag. (241)
Uſe 1. For information. 1. To ſhew the evils of Anti-pedobaptiſm.
(1) Hereby is framed ſuch a covenant as God never made. ibid.
(2) By this means great injury is done to children. ib.
2. The cruelty of unbelieving parents. ibid.
The Church of Rome no true Church. ibid.
Uſe 2. For exhortation. 1. Ʋnto parents to take hold of the covenant for their children. Pag. (241)
2. Ʋnto children, that they would walk worthy of this covenant-relation. ibid.
3. Ʋnto the Churches of Chriſt, to take care of their members children, that they be brought up in the fear of the Lord. ibid.
Uſe 3. For conſolation to the people of God. ibid.
BOOK III. The Covenant of Grace, its Nature and Benefits.
CHAP. I.
THE difference between a Law, Teſtament, and Covenant. Pag. 241
Gods part of the covenant conſiſts in promiſes: (1) Becauſe in Scripture covenant and promiſes ſignifie the ſame thing. (2) Becauſe a people taken into covenant are thereby entitled to the promiſes. (3) Becauſe when God performs a promiſe, he is then ſaid to keep his covenant. (4) The end of the covenant is but to inherit the promiſes. Pag. 242
A promiſe is a declaration of Gods eternal purpoſe concerning good things to come, which he ingages his faithfulneſs freely through Christ to beſtow upon his people. ibid.
The reaſons why Gods part of the covenant mainly conſiſts in promiſes. (1) Becauſe Saints life here is a life of faith. (2) Promiſes are great grounds of their hope. (3) Great means of their ſouls purification. (4) They are the rule of their prayers. Pag. 244
Of Gods promiſes, ſome are abſolute, ſome conditional. ib.
Abſolute promiſes not formally made unto us, but unto Chriſt. Pag. 245
In them the creature is meerly paſſive. ibid.
The ſtate of faith is double, of affiance, of aſſurance. ibid.
The ways of aſſurance are, (1) By immediate teſtimony. (2) By mans own graces. ibid.
The promiſes of the firſt covenant were all conditional, and ſuppoſed grace. In the ſecond there are promiſes of giving grace where there is none. ibid.
Abſolute promiſes have their degrees of accompliſhment as well as conditional. Pag. 246
Sa…s ſhould look on the promiſes as precious, and ſtore their ſouls with them; ſtay their ſinking ſouls upon them; and wait for their accompliſhment. ibid.
The way to attain promiſes is, (1) To be ſenſible of the want of them. (2) To get a ſtrong faith. (3) To be much in prayer. (4) Patiently to wait for them. Pag. 247
Grounds to aſſure the ſoul of attaining the promiſe at last. (1) Gods faithfulneſs. (2) The covenant made with Chriſt confirmed by an oath. (3) The Interceſſion of Chriſt. (4) The experience of the Saints. Pag. 249
Signs of the near accompliſhment of the promiſe. (1) When extremity increaſes. (2) An earneſt expectation in the ſoul, which makes him more earneſt for it. (3) When notwithſtanding the heart is brought to a holy indifferency to be content with God alone. Pag. 250
The great promiſes of the covenant on Gods part are perſonal promiſes. ibid.
That there are ſuch promiſes in which the three Perſons in the Godhead are made over to the ſoul. Pag. 251
Theſe promiſes import a gracious propriety in the perſons which God by covenant makes over to the creature. ibid.
The reaſons why the ſecond covenant muſt have perſonal promiſes. (1) Becauſe man in his Fall loſt all his relation to God. (2) Without this he ca… never be happy. (3) Theſe Promiſes are the grounds of our Ʋnion with all the Perſons in the Trinity; Which (4) is the Foundation of all communion. Pag. 251
Adam had not ſuch a perſonal intereſt in God as the Saints now have. Pag. 253
To deny any of the Perſons in the Trinity is a deviliſh Doctrine. Pag. 255, &c.
Saints ſhould exerciſe faith upon all the Perſons grounded upon theſe Promiſes; (1) As all have a ſpecial hand in the ſinners Salvation. (2) Gods main intendment in the Goſpel, is to glorifie the three Perſons in the Trinity in believers hearts. Pag. 257
Saints ſhould exerciſe Love towards all the three Perſons. Pag. 258
CHAP. II. The Covenant of Grace makes God to be our God.
Two things to be conſidered in God; His Eſſence, his Subſiſtence. Pag. 259
To be a God is a Term of Sufficiency, and Sovereignty. Pag. 260
It notes the manner of fulfilling Promiſes even as becomes a God. ibid.
All mankind that are out of covenant have no intereſt in God. ibid.
When men are in Covenant with God, they change their God. Pag. 261
Three things in the New Covenant give a man Propriety in God. (1) Gods gracious and free making over of himſelf. (2) Ʋnion with Chriſt. (3) A free and voluntary giving up the Soul to him, and conſent to perform all acts towards him as God. ibid.
Thoſe who are out of Covenant are very miſerable. Pag. 261, 262
The baſeneſs and unworthineſs of a mans ſpirit is ſeen in nothing ſo much as in taking any thing for a God. ib.
It is more to loſe God, than all other bleſſings. ibid.
He that hath not the Lord for his God, ſhall ſurely have him for his enemy. Pag. 263
Thoſe who have God to be their God are a happy people; for he is a perfect, proper and eternal Good. ib.
Intereſt in God is the ground of all the great things God hath done and will do for his people. ib.
A man may know he hath Jehovah for his God, (1) If he hath choſen him for his God. (2) If he hath no other God. (3) If he exerciſe all thoſe acts of Soul towards him, as becomes a God. Pag. 265
God hath made over all his Attributes unto the …ints. Pag. 266
That God ſhould thus do is peculiar to the ſecond covenant. Pag. 268
Ʋnder this covenant there is a fuller and more glorious diſcovery of all Gods attributes than under the firſt. ib.
The manner how God makes over all his attributes unto his people. Pag. 269
The end for which God hath in covenant made over all his Attributes unto his people. Pag. 271
The Attributes of God made over to his people, is a glorious Inheritance. 274
When God takes away the Creature from his people, they ſhould retire to him as their portion. Pag. 278
Thoſe that have an intereſt in the attributes of God ſhould not give place to carnal fear. ibid.
The wicked ſhall never prevail againſt the Saints, becauſe all the attributes of God are engaged for them. Pag. 280
Saints ſhould exerciſe Faith in every Attribute. Pag. 281
Such a Priviledge ſhould raiſe an holy greatneſs of mind in the Saints above all their fear and dangers. Pag. 282
Saints ſhould get a reſemblance of every attribute ſtampt upon their hearts. ib.
CHAP. III. The Beatifick Viſion of Gods Eſſence explicated and applyed.
All the happineſs Saints ſhall have in glory is nothing elſe but that which is here made over to them in the Promiſes. Pag. 283
Saints have a threefold title to Heaven, (1) In its Purchaſe. (2) In the Promiſes. (3) In its firſt-fruits. Pag. 284
The Portion of the Saints lyes in the very Eſſence of God. ibid.
God becomes the Happineſs of his people by way of Viſion. Pag. 286
The Nature and Properties of this Viſion. We ſee God, (1) In all his poſitive excellencies. (2) Immediately and intuitively. (3) As our own. (4) We ſee our ſelves in God. (5) All things that concern our ſelves in God. (6) This Viſion ſhall be everlaſting. ibid.
Eternal Happineſs conſiſts in Viſion of God, (1) Becauſe this is the Only way agreeable to the rational Nature. (2) Becauſe the eſſential part of Glory conſiſts in Contemplation. (3) Becauſe the Ʋnderſtanding is the leading faculty. Pag. 288
The Eſſence of God in Glory cannot be ſeen with bodily eyes, proved by Scripture and Reaſon. Pag. 290
There is an Intellectual Viſion of God. ibid.
Though Saints ſhall ſee God in his Eſſence, yet they ſhall not ſee the Eſſence of God unto perfection. Pag. 291
The Viſion of Gods Eſſence makes the Creature happy. (1) In that thereby there is a full and perfect accompliſhment of all the Promiſes; And (2) of the whole purchaſe of Chriſt. (3) Then God ſhall be all in all. (4) Our Sanctification ſhall then be perfect. (5) Our Communion ſhall be perfect; and (6) There ſhall be fulneſs of Fruition. Pag. 291
The folly and miſery of all who place their happineſs in any thing elſe but God. Pag. 293
Our hearts and thoughts ſhould riſe unto this height to ſeek God for himſelf, and to be ſatisfied with nothing elſe. Pag. 299
CHAP. IV. In the Covenant of Grace God makes over all the Perſons in the Trinity.
When God promiſes to be the God of his People, he makes over to them in Covenant all the Perſons in the Divine Nature, as appears, (1) From their having all given themſelves. (2) From the Ʋnion a Saint hath with them all. (3) From the diſtinct communion of the Saints with them all. (4) From the diſtinct Acts and Offices which they have undertaken for the good of the Saints. (5) When the Saints come to Glory, their communion with all ſhall be perfected. Pag. 301
The Reaſons why all the Perſons are ſo made over, (1) That our Happineſs might appear to conſiſt in the viſion and fruition of them all. (2) That the Soul may honour them diſtinctly. (3) That in this life diſtinct Acts of faith may be exerciſed upon them all. (4) That we may honour them in our Prayers diſtinctly. (5) That we may have a diſtinct fellowſhip and communion with them all. (6) That we may draw Arguments unto Duty and againſt Sin from them all. Pag. 304
God the Father makes over himſelf in covenant unto the Saints as he is the Father; with which Relation they are greatly affected. Pag. 306
The Actions that the Father hath undertaken in this Covenant are ſome before time, and ſome after. Pag. 309
Thoſe before time are, (1) A purpoſe to glorifie himſelf in the Son. (2) To glorifie the Son in the Saints, that he might make him the Head both of Angels and men. (3) To glorifie the Elect which he choſe to himſelf out of both. (4) The Father made motion to Chriſt. (5) He propoſed it to him by way of a covevenant. In which (6) He appointed what glory Chriſt ſhould have, and what the Saints. (7) He appointed the ſouls he ſhould ſave. (8) And what degrees of grace and glory they ſhould have here and hereafter. ibid.
Thoſe acts that take place in time are 1. Such as concern Chriſt, as (1) That in the fulneſs of time he ſhould be ſent into the world. (2) He commands him to undertake the actual adminiſtration of all things. (3) He prepared the nature Chriſt was to aſſume. (4) He filled it with all habitual grace. (5) Then he ſent him into the world, and owned him to be his Son. (6) He appointed how long he ſhould live in the world. (7) He becomes his Executioner. (8) Being ſatisfied by his Sacrifice he raiſes him from the dead. (9) He exalts him above Principalities and Powers. (10) Gives him the fulneſs of the Spirit. (11) Puts him into actual adminiſtration of his government as he is man. Pag. 311
2. They are ſuch acts as more immediately reſpect the Saints. As (1) Vocation. (2) Reconciliation. (3) Juſtification. (4) Adoption. (5) Acceptation with God. (6) Communion with him. Pag. 315
The Father having made over himſelf in covenant to his people, they have an intereſt in all the relations of the Father to Chriſt. (1) He is their Father. (2) He loves them as children. (3) He acquaints them with his ſecrets. (4) He delights in them. (5) Holds communion with them. (6) Hears their prayers. (7) Gives them an inheritance. (8) When they die they go to the Father. Pag. 317
As the Father is Chriſts King and Lord, ſo he is the Saints. (1) He gives them a Law. (2) Carries them through their ſervice. (3) Deſtroys their enemies. (4) Receives their accounts. (5) Rewards them. Pag. 321
As the Father ſtands unto Chriſt in the relation of a friend or companion, ſo he doth to the Saints. Pag. 323
As Chriſt is the true Vine, ſo the Father is the Husbandman. Pag. 324
The viſible Church is in Scripture compared to four trees. (1) To an Olive-tree. (2) To a Palm-tree. (3) To a Cedar. (4) To a Vine. Pag. 325
The Church is compared to a Vine, (1) For its excellency. (2) Spreading nature. (3) Fruitfulneſs. (4) Want of continual husbandry. ibid.
God the Father is ſaid to be the husbandman, (1) Becauſe he plants the Vine. (2) Fences it. (3) Hires labourers. (4) Waters it. (5) Prunes it. (6) Purges the fruitful branches, that they may bring forth more fruit. Pag. 326
As the Father is the fountain of the life of Chriſt, ſo in him he is the fountain of ſpiritual life unto his Saints. Pag. 328
Joh. 6.57. largely explained. ibid.
Whoever hath an intereſt in one Perſon of the Trinity hath at the ſame time an intereſt in them all. Pag. 331
Yet there is a diſtinct interest in them all to be attained. Pag. 332
The high advancement of the creature lies in union with the Perſons. Pag. 333
There is more in union with the Perſons than in all other benefits whatever. ibid.
It is our title unto the Perſon, that gives us a title unto all the benefits. ibid.
If there is ſuch an intereſt in the Perſons, every man ſhould examine himſelf whether he hath that intereſt. Pag. 334
The way of getting this intereſt is by cloſing with the Son. Pag. 335
If a man be entitled to the Perſons, there will be the drawing out of his heart towards each Perſon. ibid.
There will never be a fulneſs of aſſurance till the Perſons that have given an intereſt in themſelves, do alſo witneſs their intereſt. Pag. 336
We are to exerciſe faith upon all the Perſons thus made over under the ſecond covenant. ibid.
The objects of ſaith that the ſoul is to take in in each of the Perſons, are (1) The Perſons themſelves, we are to believe the record of them all. (2) The ſoul is to reſt upon all the promiſes that in Scripture are made concerning theſe Perſons. (3) Faith is to reſt upon the love of them all. (4) Alſo upon the appropriated acts of each Perſon, and rely upon them for the performance of them. (5) Faith ſhould expect all the Attributes of God to be diſtinctly exerciſed by all the Perſons. (6) Alſo it ſhould diſtinctly cloſe with them all in their witneſſing. ibid.
The acts of faith that are diſtinctly to be put ſort upon them all, are (1) A fiducial knowledge that the Perſons are made over to us. (2) A caſting of our ſelves by diſtinct thought upon each of theſe Perſons. (3) A drawing virtue from all the objects of faith. (4) A reſignation of the ſoul to God. (5) An exerciſing diſtinct acts of communion with all the Perſons. Pag. 339
That there is a diſtinct communion with all the Perſons proved. Pag. 340
This communion doth conſiſt, (1) In the love one of another. (2) In acting one for another. (3) In viſitations. (4) In imparting of counſels. (5) In mutual delights in their intereſt one in another. (6) In calling upon one another for further fellowſhip and communion. ibid.
Arguments to ſtir up hereunto. (1) This is the great end of the covenant of grace. (2) All Chriſt hath done and ſuffered was a preparation hereunto. (3) There is ſweetneſs in fellowſhip. (4) All mercies are obtained by it. Pag. 342
CHAP. V. God in the Covenant of Grace makes over himſelf in his Alſufficiency.
That there is enough in the Alſufficiency of God to ſupply all a mans wants in this life and in the life to come, proved at large. Pag. 344
That the Alſufficiency of God is by covenant made over unto the Saints proved, (1) By promiſes. (2) By inſtances. Pag. 347
The grounds and reaſons of it are, (1) His own love. (2) The inſufficiency of all things elſe. (3) Becauſe God would have the happineſs of the creature to concenter in him alone. (4) Becauſe he will have the creature perfect with him. (5) To make up the banks againſt the greateſt temptation that ordinarily befals men. (6) To make the ſoul fear to loſe God above all things; becauſe its alſufficiency is in him. (7) That the creatures may thereby be kept in their own place. (8) That the ſoul may hereby live on God immediately. Pag. 349
The Alſufficiency of God belongs unto none but his own covenant-people. Pag. 353
The reaſons why God ſuffers his own people to be in as great wants as other men are: (1) That their alſufficiency may be in him alone, and that they may trust perfectly in him. (2) That they may be made partakers of the ſufferings of Christ. (3) That God may be alſufficient to them in the loſs of all things and want of all things. (4) Becauſe it is very ſweet to God when we follow him through a wilderneſs. (5) Gods great glory is to manifest his Attributes in their ſufferings. (6) As our ſupplies come from God, ſo there is a ſpecial token of love and intereſt diſcovered in his ſufficiency, that is ſweeter than the mercy it ſelf. Pag. 354
Though wicked men may have great ſufficiency in outward things, yet (1) It is not from their intereſt in his alſufficiency. (2) It is their portion. (3) It is given as a ſnare to themſelves and others. Pag. 356
Thoſe are juſtly reprovable that claim an intereſt by covenant in God, and yet expect a ſufficiency in the creature. (1) Hereby they diſhonour God. (2) Themſelves. (3) The creature to whom they flye for ſufficiency can do neither good nor evil. (4) The creature cannot reach unto the best in man, his ſoul. (5) The creatures have no good in them but what is borrowed. (6) Retiring to creatures in ſtraits cauſes God to leave them. Pag. 358
Thoſe that place any ſufficiency in themſelves are alſo juſtly reprovable. Pag. 361
There is a twofold ſufficiency the heart is apt to go out unto. (1) In reſpect of gifts and inward abilities either acquired or infuſed. (2) In reſpect of grace received. ibid.
The evil of a ſelf-ſufficiency in reſpect of gifts. (1) They are anothers, and not our own. (2) They are given to wicked men. (3) It is to ſerve Satan in the highest way that can be. (4) Theſe gifts cannot be exerciſed without Divine aid. (5) Nor made ſucceſsful. (6) It will provoke God to take them away. ibid.
In reſpect of grace received. (1) It is quite contrary to the nature of grace. (2) No man can act his own grace. (3) Grace is but a creature. (4) It makes grace an Idol. Pag. 363
There is a great proneneſs in the best to place their ſufficiency in grace received, both as to matter of ſtrength and comfort. Pag. 364
The great policy of Satan therein. Pag. 365
To take Saints off from a dependence upon their own graces, they ſhould conſider, (1) That though grace be the best of all the creatures, yet it is but a creature, and therefore defectible and ſubject to decay. (2) It is contrary to the very nature of grace to be made the ground of a mans dependence; becauſe grace in its own nature is properly to be dependent upon another. (3) No man is able to act the grace he hath received without a continual influence from Christ. (4) All the grace a man hath cannot free him from temptations, nor ſecure him from falling into great ſins. (5) This will certainly provoke God againſt his grace, ſo as to let it decay. (6) The more immediate ſupplies of grace are, the ſweeter they are. ibid.
All that have choſen the Lord for their God ſhould be content with him alone, though they have nothing elſe. Pag. 368
This contentment of ſoul conſiſts, (1) In laying up all in God. (2) In not running out after other things in an anxious and ſolicitous way. (3) In only fearing the loſs of God. (4) In not being much troubled with the loſs of other things. (5) In not envying the prosperity of the wicked. (6) In rejoycing in God. (7) In making their boast of God. Pag. 368
Thoſe are in a happy condition that have an intereſt in the Alſufficiency of God. (1) It is the highest way of honouring God that can be in this life. (2) This makes a man ſet light by the ſcorns and deriſions of the world. (3) This gives the ſoul in all its ſtraits and neceſſities a city of refuge. (4) This will guard the heart from going out unto any thing elſe whatſoever. Pag. 371
Their happineſs by reaſon of their intereſt in Gods alſufficiency conſiſts, (1) In a ſupply of all their wants. (2) In enabling them for all their work. (3) In disburdening their ſouls of all their troubleſom afflictions. (4) In fulfilling all their deſires. Pag. 373
They that have an interest in the alſufficiency of God, (1) Have an interest in Christ. (2) They chuſe this for their portion to place their happineſs in. (3) They honour and exalt that Attribute in their hearts. (4) They will be raiſed up in their ſouls to an holy ſelf-ſufficiency. Pag. 375
Thoſe that have this interest in Gods alſufficiency ſhould walk before God, and be upright. Pag. 377
CHAP. VI. The Soveraignty of God made over to the Saints in the new Covenant.
The Soveraignty of God is, that abſolute and univerſal Authority which he hath over all things, as being the works of his own hands. Pag. 378
This Soveraignty is, (1) Ʋniverſal, (2) Supreme, (3) Abſolute. Pag. 379
This Soveraignty of God is, during this world, committed into the hand of Chriſt as Mediator. And is (1) Spiritual, (2) Providential. Pag. 381
The government of all things in his Kingdom is exerciſed by him in the behalf of the Saints, and ſo they have a right to the Soveraignty of God, and it is made over to them. Pag. 385
The Soveraignty of God in reference to the ſpiritual Kingdom which is either in grace or glory, is made over to the Saints. Pag. 386
The ſubjects of this ſpiritual Kingdom are only thoſe that live in the Church and belong unto it. Pag. 387
Chriſt hath a spiritual Kingdom in the ſouls of the Saints. Pag. 388
This spiritual Kingdom conſiſts in a Throne that Chriſt ſets up in the conſcience, which doth order and command the whole man, and that in the Name and by the Authority of God. ibid.
This rule and dominion Chriſt only hath in the hearts of the Saints. Pag. 389
Chriſt hath the rule and government over the spirits of thoſe that are under the spiritual Kingdom by profeſſion only. Pag. 391
This government Chriſt by his ſpirit doth exerciſe towards them and over them for the good of his Saints. (1) Their graces are ruled by Chriſt for the Saints. (2) Their gifts. (3) Their ſervices. (4) Their ſins. (5) Their judgments. Pag. 392
There belong unto this spiritual Kingdom reductively all the works and the diſpenſations of God amongst the creatures. (1) They tend to perfect the graces of the Saints. (2) They belong unto the priviledges of the Saints. Pag. 395
Chriſt the Mediator in this spiritual Kingdom doth alſo rule and order the Angels that they have an influence, and do conduce to the advancement of this spiritual Kingdom. Pag. 398
Angels on earth, the Miniſters and Meſſengers of God, conduce to its advancement. (1) By the gifts and abilities, which Chriſt gives them for the good of the Saints. (2) By ſuitable affections and dispoſitions of heart towards them. (3) By performing the work Chriſt appoints them. (4) Chriſt over-rules and orders their miniſtry for the good of his people. (5) Gives efficacy and ſucceſs to their labours. (6) Their ſufferings are for the Churches ſake and good. ibid.
Chriſt alſo uſes the Angels in Heaven for the advancement of this spiritual Kingdom. (1) They pray for us. (2) Joyn with us in our praiſes. (3) Inſtruct us …n the things of God. (4) Watch over us to keep us from ſin. (5) Comfort and chear us in dejections. (6) At death carry our ſouls into Abrahams boſom. Pag. 401
The Saints have an intereſt in Chriſts providential Kingdom. Pag. 402
There is a special Providence over them above all the reſt of the creation. (1) In over-ruling all things for their good, that nothing ſhall do them hurt. (2) Every thing ſhall act for their preſervation. ibid.
The greateſt things in the world are not above the Providence of God, nor the ſmalleſt below it. Pag. 403
The Providence of God hath two parts. (1) He upholds the creatures in their beings. (2) He orders their actions. ibid.
The Providence of God is either, (1) What he doth immediately by an extraordinary providence; or (2) In an ordinary way by ſecond cauſes. ibid.
The Providence of God is either ſeen, (1) In things which have a neceſſary dependence upon their cauſes; or (2) In things that fall out, ſo that we can give no reaſon of them. Pag. 404
Providence is either about good or evil. ibid.
The Providence of God about the greateſt things for the good of the Saints. (1) His government over the Angels. (2) Over men in all the changes of the world. ibid.
The good Angels are for the good of the Saints. (1) They ſecretly ſuggeſt things to the hearts and wills of men. (2) They fight againſt their enemies. (3) Execute vengeance upon them. (4) Over-rule the creatures for their good beyond their nature. (5) Guide them in their way, and ſucceed their undertakings. 6) Compaſs the earth for their ſakes. Pag. 405
The Providence of God governs evil Angels for the good of the Saints. (1) They ſhall not tempt them more than is for their good. (2) Nor further than ſhall be for ſubduing corruption. (3) Their temptations ſerve to improve their graces. (4) And giving the Saints experience of the power of Chriſt. (5) And the benefit of his Interceſſion. (6) And of the power of their own prayers. (7) Their temptations ſhall quicken them to wiſdom and watchfulneſs. (8) And tend to the greater increaſe of their glory. Pag. 406
The Providence of God as it respects men, is for the good of the Saints. Pag. 409
Providence orders all things in reference to their own spiritual good: (1) For converſion. (2) Inſtruction. (3) Deliverance out of danger. (4) Preſervance when there is no viſible ſupport. (5) Conſolation. (6) When luſts are high, and temptations impetuous. Pag. 410
There is a special Providence over godly men for the good of others that are good in preſent and after-generations. (1) In improving their parts. (2) In drawing out their graces. (3) In their ſufferings. (4) Labours. (5) Examples. (6) Prayers. (7) Faith. Pag. 411
The Providence of God over-rules all things for the good of the Saints in reference to evil men. (1) They have a being in the world and a ſtanding in the Church for the Saints good. (2) God ſtirs up the spirits of wicked Magiſtrates for the good of the Saints. (3) He ſtirs up the ſpirits of wicked men to ſtand for a good cauſe, and to aſſist the Saints. (4) He doth them good by their perſecutions. (5) By their ſins. (6) Their deſertions. (7) Their reſtraints. Pag. 414
The Providence of God is alſo concerned in the ſmalleſt things for the good of the Saints. Pag. 417
Whatever the Lord doth by means, he can work immediately by his own hand without means. Pag. 420
In the means he uſes there is an immediate concurrence of his own Power to the producing the effect. Pag. 421
God doth ſometimes delight to work without means, by his own immediate hand. ibid.
This immediate acting of Providence is wholly for the good of his people. Pag. 422
Gods immediate promiſe or ordering things in the uſe of means, is for the good of his people. (1) He appoints the means. (2) He bleſſes the means. (3) He raiſes up means unexpectedly. (4) Moſt unlikely. Pag. 425
The Providence of God orders all things that work from a neceſſity of nature for the good of his people. (1) The Sun. (2) The Stars. (3) Rain. (4) The Earth. (5) The Seas. (6) The Winds. Pag. 427
All caſual providences are for the good of the Saints, as dreams, lots, ordering the wills and affections of men, the fall of a houſe, &c. Pag. 428
The Providence of God doth order all good things for the spiritual good of his people. (1) Their calling. (2) Their habitation. (3) Opportunities to exerciſe grace. (4) Society. (5) Preſervation in ſervice, diſmiſſion from it. (6) Poſterity. Pag. 429
The Providence of God orders all evil things, either of ſin or puniſhment, for the good of his people. Pag. 432
The Providence of God orders the ſins of the Saints themſelves for their good: and that (1) In respect of the being of ſin. (2) Riſing of ſin. (3) Actings of ſin. (4) Raging of ſin. ibid.
In reſpect of the being of ſin in them, that thereby, (1) He may exalt the grace of Juſtification to them. (2) That there may be a continual conflict in them. (3) That they may be kept humble. (4) Be exerciſed in prayer and repentance daily. (5) That the patiente and forbearance of God may be more exalted. (6) To ſhew how great a grace the gift of perſeverance is. (7) To keep them in a continual longing for glory. Pag. 433
In respect of the riſing of ſin in them. (1) That all luſts break not forth continually. (2) When luſt doth not riſe when the object is preſent. (3) To ſhew them, ſuch a ſin is in their nature, which they either never conſidered, or repented not of. (4) To make them hate ſin more. (5) To awaken them. (6) To be matter of continual repentance. Pag. 435
In reſpect of the actings of ſin. (1) That they may ſee the power and tendency of ſin. (2) That if they be deſerted of God they ſhall be drawn into all kinds and degrees of ſin. (3) That they may ſee how weak all means are againſt it. (4) That they may fear to be delivered up unto the power of Satan. (5) That they may exerciſe repentance of all kinds. (6) That they may be willing to dye. Pag. 437
In respect of the riſing of ſin. This tends (1) To a new converſion in them. (2) To diſcover the ſtrength of ſin, the power of temptation, and of Chriſts Interceſſion. (3) To bring them to confeſſion. (4) To make them diffident of their own ſtrength. (5) To make them walk, in fear ever after. (6) To fit them for ſervice. (7) To be matter of humiliation to them all their days. (8) To put them upon the greater mortification of ſin. (9) To make them more tender towards others. (10) To be an argument for their conſolation. Pag. 439
The Providence of God orders the ſins of other men alſo for the good of his people. In general (1) Hereby they may read what they were. (2) What they are delivered from. (3) Hereby they are admoniſhed what they are in their own nature, if God leave them to themſelves. (4) And be minded of the ends ſin brings men to, to fear them. (5) And put them upon many duties towards them which will turn to their account. Pag. 442
In particular the Saints are gainers by the plots of wicked men; by their counſels, by their attempts against them, and by their executions. Pag. 443