mighty man of valour Ver. 13. And Gideon said unto him Oh my Lord if the Lord be with us why then is all this befallen us and where be all his miracles which our Fathers told us of saying Did not the Lord bring us up from Egypt but now the Lord bath forsaken us and delivered us into the hands of the Midianites God may be really present with his People they may have his favourable presence with their inward man when it goes very ill with their outward Man Certainly we must frame a new Bible ere we can find any colour out of Gods afflicting us to prove that he doth not love us or that he hath withdrawn his presence from us Christ had never more of the real presence of his Father than when he had least of his sensible presence of his comfortable presence My God my God why hast thou forsaken Matth. 27. 46. me Here is first a compellation or invocaton of God twice repeated My God my God Secondly the complaint it self or matter complained of touching Gods forsaking of him Christ was forsaken of God in some sort and he was very sensible of his Fathers withdrawing though it was but in part and for a time Why hast thou forsaken me This forsaking is not to be understood of his whole person but of his humane nature only according to which and in the which he now suffered on the Cross Though the person of Christ suffered and was forsaken yet he was not forsaken in or according to his whole Person but in respect of his humane nature only The Godhead of Christ could not be forsaken for then God should have forsaken himself which is impossible The personal union of the God head with the Man-hood of Christ continued all the time of his passion and death it was never dissolved nor ever shall be yea the Godhead did uphold the manhood all the time of Christs sufferings so that he was not forsaken when he was forsaken he was not forsaken wholly when he was forsaken in part The love and favour of God the Father towards Jesus Christ did not ebb and flow rise and fall for God never loved Jesus Christ more or better than at the time of his passion when he was most obedient to his Fathers will Therefore doth my Father love me because I lay down my life John 10. 17. for my Sheep Christ had never more of the supporting presence of his Father than when he had least of his comfortable presence when Christ was in his grievous agony and distress of body and mind the Godhead did withdraw the comfortable presence from the manhood and so far and so far only was Christ forsaken Though the union was not dissolved yet there was a suspension of vision for the time so as the humane nature did neither see or feel any present comfort from God Now so far as the Godhead did withdraw its comfortable presence so far our Saviour was forsaken and no further that was but in part and therefore he was but in part forsaken God was really present with Christ when in respect of his comfortable presence he was withdrawn from him So here The Husband may be in the house and the Wife not know it the Sun may shine and I not see it there may be fire in the Room and I not feel it so God may be really present with his People when he is not sensibly present with his People But The second Proposition is this That the favourable 2. Proposition signal and eminent presence of God with his People in their greatest troubles deepest distresses and most deadly dangers is only to be extended to his Covenant people to those that are his People by special grace Jer. 32. 38. And they shall be my People and I will be their God Verse 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Verse 41. Yea I will rejoyce over them to do them good There are many precious promisses of the Divine presence as I have already shewed but they are all entailed upon Gods Covenant-people We are all the People of God by Creation both good and bad sinners and saints bond and free rich and poor high and low and we are all the People of God by outward profession All that do make an outward profession of God and perform external worship to God they are all the People of God in this sence all the Carnal Israelites are frequently called the People of God as well as the spiritual Seed thus Cain was one of Gods People as well as Abel and Esau as well as Jacob. Now such as are only the People of God by creation or by profession these are strangers to God these are enemies Ephe. 2. 12. to God and will he be favourably present with these Such as are only the People of God by creation Eph. 2. 1. Col. 2. 13 and outward profession they are dead in trespasses and sins and can the living God take pleasure in being among Gal. 3. 10. the dead such are under all the threatnings of the Law and under all the curses of the Law even to the uttermost extent of them such are not one moment secure the threatnings of God and the curses of the Law Lev. 26. Deut. 28. may light upon them when in the house when in the field when waking when sleeping when alone when in company when rejoycing when lamenting when sick when well when boasting when despairing when upon the Throne when upon a sick-bed and will God grace these with his presence surely no. Such say to Job 21 1â— 15. God Depart from us for we desire not the knowledge of thy wayes What is the Almighty that we should serve him and what profit should we have if we pray unto him Such queryings as this carry greatest contempt in them and would lay the Almighty quite below the required duty as if Almighty were but an empty Title and will God ever honour such with his favourable presence who bid him be packing who reject his acquaintance and are willing to be rid of his company surely no. Such as are only his People by creation and an outward profession such are under the wrath Psalm 7â— 11. and displeasure of God God is angry with the wicked every day not with a paternal but with a Prov. 3. 32. cap 1â— 9. judicial anger even to hatred and abhorment The wicked is an abomination to him and he hates all workers of iniquity And therefore to these he will never vouchsafe his signal presence such may well expect that God will pour on them the fiercenâ—ss of that wrath and indignation that they can neither decline nor withstand such wrath is like the tempest and whirlewinds that breakes down all before it It is like burning fire and devouring flames
out of the hand of the terrible God engages himself to protect him against all the might malice of his most terrible enemies and though he should fall into their hands yet he would deliver him out of their hands Psalm 33. 3. They have consulted against thy hidden ones The Saints are 1. Hid in Gods decree 2. Hid in Christs wounds 3. Hid in the chambers of Divine providence 4. Hid in common dangers as Noah was hid in his Ark and as Lot was hid in Zoar Isa 26. 20. and as Daniel was hid in the Lyons den and as the three Children were hid in the fiery Furnace and as Jonah was hid in the Whales belly 5. Hid with Christ in God in Colos 3. 3. times of greatest trouble the Saints are hid under the hollow of Gods hand under the shadow of Gods wing Psalm 27. 5. For in the time of trouble he shall hide me in Psal 91. 1 4. his Pavilion The Hebrew Succoh is written with a little Samech to shew say some that a little pavilion or cottage where God is shall be sufficient to save-guard the Saints in the day of adversity He shall hide me in his hut as a Shepherd doth his sheep in a stormy day In the secret of his Tabernacle shall he hide me I shall be as safe as if I were shut up in his holy Ark Tabernacle or Temple whither they use to flee for shelter to the horns of the Altar yea as if a man were hid in the most holy Place where none might enter but only the High-Priest once a year which is therefore called Gods secret place A Ezeck 7. 22. Shepherd should not be more careful to shelter his sheep in a Tent or Tabernacle from the heat of the Sun nor a King should not be more ready to protect a Favorite in his pavilion whence none durst venture to take him than God would be careful and ready to shroud and shelter his People from the rage madness and malice of their enemies How did God hide his Church in Aegypt Exod. 3. 2 3. the Bush was still burning and yet was not consumed and how did he hide seven thousand in Eliah's 1 Kings 19. 18. time that had not bowed their knees to Baal Though the Woman the Church be driven to flee into the wilderness Rev. 12. 6. yet there she is hid and there she had a place prepared of God that they should feed her there a thousand two hundred and three-score dayes Let our Enemies do their worst they shall not hinder us of Divine protection no power nor policy can hinder our being preserved and secured by God in the greatest troubles deepest distresses and most deadly dangers that can attend us But Fourteenthly If God be with us who can be against us I answer None so as to deprive us of our union with Christ as to dissolve that blessed union that is between Joh. 15. 1 2 3 4 5. Christ and our souls When Men and Divels have done their worst our Mariage union with Christ holds good this union is indissoluble this union between Christ Believers is not capable of any separation they are so one that all the violence of the world nor all the power of darkness can never be able to make them two again Hence the Apostle's triumphant challenge Who shall separate us from the love of Christ If the question Rom. 8. 35. did not imply a strong Negation the Apostle himself doth give us a negation in words at length Neither death Verse 38 39. nor life nor Angels nor powers nor things present nor things to come nor heigth nor depth nor any other Creature shall be able to separate us c. Here you have a long Catalogue consisting of a large induction of various particulars But none of all these can dissolve the union between Christ and Believers None can untie that knot that is tied by the Spirit on Christs part and by Faith on ours Christ and Believers are so firmly joyned together that all the powers on earth and all the united strength of Hell shall never be able to put them asunder or to separate them one from another look as no distance of place can hinder this union so no force or violence from Devils or Men shall ever be able to dissolve this union and herein lies the peculiar transcendent blessedness of this union above all other unions they all may cease be broken and come to nothing every one of them is soluble The head may be separated from the members and the members from the head the Husband must be separated from the Wife and the Wife from the Husband the Parents must be separated from the Children and the Children from the Parents and bosom friends must be separated one from another The foundation and the house may be separated and the branches may be cut off from the vine yea the soul and body may be disunited by death but the mystical union stands fast for ever Christ and a gracious soul can Matth. 19. 6. never be separated God hath joyned them together and no mortal shall ever be able to put them asunder there is not only a continuation of it all our life but also in death it self Our very bodies sleeping in the dust are even then in union with Christ There are two abiding things in the Saints their unction and their union their unction abides But the anointing 1 John 2. 27. which ye have received of him abideth in you and their union abides for it follows and ye shall abide in him Christ earnestly prayes that we might be one as he John 17. 20 21 22 23. and his Father are one not essentially nor personally but spiritually so as no other Creature is united to Christ There can be no Divorce between Christ and Malach. 2. 19. the believing Soul Christ hates putting away Sin may for a time seemingly separate between Christ and the Believer but it can never finally separate between Christ and the Believer Look as it is impossible for the leaven that is in the dough to be separated from the dough after it is once mixed for it turneth the nature of the dough into it self so it is impossible for the Saints ever to be separated from Christ for Christ is in the Saints as Rom. 8. 10. Coloss 1. 27. 1 John 3. 21. John 17. 23. nearly and as really as the leaven is in the dough Christ and Believers are so incorporated as if Christ and they were one lump Our nature is now joyned to God by the indissolvible tye of the Hypostatical union in the second Person and we in our persons are joyned to God by the mystical indissolvible bond of the Spirit the third Person Our union with the Lord Jesus is so near so close and so glorious that it makes us one spirit with him In this blessed union the Saints are not only joyned to the graces and
pleasant fruits yet then Habakkuk will rejoyce in the Lord and joy in the God of his salvation But Thirdly another print of Divine displeasure in the scarcity threatned is that it is a national famine a general famine an overspreading famine usually if one part of the Land suffers scarcity other parts abound with plenty but when God calls for a famine he turns a whole Land into a desart into a barren wilderness Bashan languisheth and Carmel and the flower of Lebanon Psal 107. 33. 34. Nahum 1. 4. languisheth these were the richest soyl of all the Country yet these were parched up and fruitless by his displeasure and yet for all this Habakkuk will rejoyce in the Lord and joy in the God of his salvation But Fourthly another print of Divine displeasure is this that the Lord makes it an universal scarcity-upon all kind of foods and supports of life here is the staff of bread broken and the herds and flocks fail and the refreshing of the wine press the seed and the vine and the fig-tree and the olive-tree all become fruitless such a desolation is more than ordinary usually when one commodity fails another abounds if corn be dear cattel will be cheap that weather oft times that hinders one kind of grain helps another but here God blasts all the helps of the nature Therefore God compares his judgments to a fire that burns all before it The Land is Joel 2. 3. as the Garden of Eden before it and behind it a desolate wilderness and this the Lord points at as a wonder Joel 1. 2. Hear this ye old men who can talk of dear years hath this been in your dayes or even in the dayes of your Fathers that which the Palmer-worm hath left hath the catter pillars eaten When God begins in a way of judgment he makes an end he makes the decayes of nature excessive and violent and yet Habakkuk will rejoyce in the Lord and joy in the God of his salvation In his resolution you have the first particle although Verse 17. Now this particle is an act of forecast these miscries may befal us And in the 18. Verse you have the particle yet that 's an act of preparation against these miseries That particle although forecasts the misery and that particle yet forelayes the remedy he foresees sorrows in the first and he provides against them in the second yet I will rejoyce in the Lord and joyin the God of my salvation So Paul comes with a Benedictus in his mouth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is word for word Let God be well spoken off God blesseth us really signally greatly and we bless him verbally mentally practically surely it was in his heart before it was in his mouth 2 Cor. 1. 3. Blessed be God even the God of our Lord Jesus Christ the Father of mercies and the God of all comfort Verse 4. Who comforteth us in all our tribulations that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God Verse 5. For as the sufferings of Christ abound in us so our consolation aboundeth by Christ The Apostle begins here with thanksgiving according to his accustomed man ner in all his Epistles but contrary to his custom doth he apply this thanksgiving wholly to himself The reason was saith Beza because the Corinthians did begin to despise him for his afflictions It being the common course of the world to dâ—spise the People of God when they are under sufferings Therefore he answered confidently for himself that though he had been much afflicted yet he had been much comforted and rejoyced the more in his comforts because God had comforted him for that very cause that he might be able and willing to comfort others God is the God of all sorts and degrees of comfort who hath all comforts at his dispose This phrase The God of all comforts intimates to us 1. That no comfort can be found any where else he hath the sole gift of comfort 2. Not only some but all comfort no imaginable comfort is wanting in him nor to be found out of him Look as the air lights not without the Sun and as fuel heats not without fire so neither can any thing soundly comfort us without God 3. All degrees of comfort are to be found in him in our greatest troubles deepest distresses and most deadly dangers The lower the ebbe the higher the tide the deeper the distress the greater the comforts though the Apostle was greatly afflicted yet his comforts did exceed his afflictions 2 Cor. 7. 6. Nevertheless God that comforteth those that are cast down comforted us by the coming of Titus This is a most sweet attribute of God a breast that we should be still sucking at When the Corinthians were in a very low condition when they were even spent with grief and swallowed up in sorrows when they were destitute of all relief and comfort then the God of all comforts did comfort them No tribulations no persecutions no grievances no prison doores no boults no bars can keep out the consolations of God from flowing in upon his People God loves to comfort his People when all their outward comforts fail them Gods comforts are not only sweet but seasonable he never comes too soon nor never stays too long If one drop of the joy of the Holy Ghost should fall into Hell it would swallow up all the torments of Hell saith Austin The joy of the Holy Ghost will certainly swallow up all the troubles and sufferings that we meet with in a way of righteousness None have 1 Pet. 4. 12 13 14. been more Divinely cheerful and merry than the Saints have been under their greatest sufferings John Noyes took up a faggot at the fire and kissed it saying Blessed be the time that ever I was born to come to this preferment When they fastned Alice Driver to the stake to be burnt never did neck-kerchief said she with a cheerful countenance become me so well as this chain Mr. Bradford put off his cap and thanked God when the Keepers wife brought him word that he was to be burnt on the morrow Mr. Taylor fetcht a frisk when he was come near the place where he was to suffer Henry and John two Augustin Monks being the first that were burnt in Germany and Mr. Rogers the first that was burnt in Queen Mary's dayes did all sing in the flames Thus you see that it is not the greatest troubles nor the deepest distresses nor the most deadly dangers that can hinder the joy of the Lord from overflowing the soul But Eleventhly If God be with us who can be against us I answer none so as to deprive us of our graces which next to Christ are our choicest jewels 1 John 3. 9. Whosoever is born of God doth not commit sin That is doth not give himself over to a voluntary serving of sin he do's not make a
benefits which flow 1 Cor. 6. 17. from Christ but to the Person of Christ to Christ himself all the powers on Earth and all the powers in John 1. 16. Rom. 8. 32. 1 Cor. 3. 21 22 23. Hell can never separate Christ from the Believer nor the Believer from Christ when all other unions are dissolved this union holds good I readily grant that the sense and apprehension of this union may in this life be much interrupted and many times greatly darkned but the substance of the union still remains And I readily grant that a Believer may be much assaulted and tempted to doubt of his union with Christ and to question his union with Christ and yet nevertheless a Believers union with Christ continues and abides for ever And I readily grant that the influences of it for some time may be suspended but yet the union it self is not nay cannot be dissolved As it was in the Hypostatical union for a time there was a suspending of the comforting influences of the Divine nature in the humane in so much that our Saviour cried out My God my God why hast thou forsaken me Yet for all this the union between the two natures was not Matth. 27. 46. in the least abolished so here in the Mystical union the sensible effects comforts and benefits of our union with Christ may sometimes be kept in and not appear but yet the union it self abides and shall abide firm and inviolable for ever 't is an inseparable and insuperable union Look as no power on earth is sufficient to over-power the Spirit of Christ which on Christs part makes John 10. 27. 31. 1 John 4. 4. 1 Pet. 1. 5. Luke 22. 31 32. the union so no power on earth shall be able to conquer Faith which on our part also makes the union Satan and the world may make attempts upon this union but they will never be able to break this union to dissolve this union yea though death be the bane of all natural unions yet death can never be the bane of this Mystical union though death puts a period to all other unions yet death can never put a period to this union when the Believer is in his grave his union with Christ holds good But Fifteenthly If God be with us who can be against us I answer None so as to deprive us of our crowns there is no power nor policy on Earth or in hell that can deprive a Christian First Of his crown of righteousness 2 Tim. 4. 8. Henceforth there is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but unto all them also that love his appearing 'T is a Metaphor say several from the Estius Scultetus c. custom in war who used to crown the Conquerors with honour c. It is a similitude taken from fighters or Combatants who for a prize received a Crown when they had contended lawfully The reward of Eternal life here is called a Crown of righteousness 1. Because 't is purchased for us by the righteousness of Christ by his perfect and compleat righteousness obedience dear Jesus hath merited this for us and so in Christ it is due to us by way of merit though in respect of us 't is of meer grace of rich grace of soveraign grace of infinite grace of glorious grace 2. Because he is righteous that hath promised Rev. 2. 10. Rev. 3. 21. 1 John 2. 25. 2 Thess 1. 5 6 7 10. this Crown Though every promise that God makes is of free and rich grace yet when once they are made the truth and justice of God obligeth him to keep touch with his People for as he cannot deny himself so he cannot do any thing unworthy of himself Men say and unsay they promise one thing and mean another men many times eat their words as soon as they have spoke them but thus God can never thus God will never do God can never â—epent of his promises he can never waver he can never go back from his word God is not a man that he should lie neither the Son of man that he should repent Hath he said Num. 23. 19. and shall he not do it or hath he spoken and shall he not make it good All the promises that refer to this life and a better are sure firm Faithful unchangeable immutable All the promises are the word of a God and given upon the honour of a God that they shall be made good O my Friends the all-sufficiency of God the Promissa haec tua sunt Demiâ—e saith Austin quis falli timet cum promittit ipsâ— veriâ—as omniscience of God the omnipotency of God the loving kindness and faithfulness of God yea and the Oath of God may fully yea abundantly satisfie us and socure us that God will certainly make good all his precious promises to us We commonly say when an honest man passeth his word for a little money O it is as sure as if it were in our purse but Gods word of promise is abundantly more sure for as his Nature is Eternal so his word of promise is unchangeable the promises are a firm foundation Hab. 2. 3. Jeâ— 32. 41. Psalm 89. 3â— to build our hopes and happiness upon they are an Anchor both sure and stâ—dfast Memorable is that saying of David Psalm 138. 2. For thou hast magnified thy word above all thy Name Which words are to be understood as David Kiâ—hi saith Hysteron proteron that thou hast by thy word that is by performing thy word and promises magnified thy Name above all things 3. Because it is a just and righteous thing with God to crown them with glory at last who have been crowned with shame reproach and dishonour for his Name and interest in this world so that Eternal life is a Crown of righteousness ex parte Dei God hath promised it to such as overcome and ex parte rei 't is just with God to give unto his suffering Servants rest and peace 4. Because it is given only to righteous men all that wear this crown come to it in a way of righteousness a righteous Crown cannot be had but in the use of righteous means The Chaldean the Persian the Grecian and the Roman Princes commonly gained their Crowns by fraud flattery policy blood c. so that their Crowns were bloody Crowns and not righteous Crowns 5. and lastly The Apostle calls it a Crown of righteousness which the righteous Judge shall give him the more fitly to follow the Metaphor taken from Runners and Wrestlers for prizes at their solemn eâ—â—ercises or games in Greece in which there were certain Judges appointed to observe those that proved masters and give just Sentence on the Conquerors side if he strove lawfully and fairly won the prize Now this Crown is laid up the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importes
145 146 5. Fifthly God the Father promiseth to Jesus Christ Rule Dominion and Soveraignty pag. 146 147 6. Sixthly God the Father promiseth to accept of Jesus Christ in his Mediatory Office pag. 147 148 7. Seventhly God the Father promiseth highly to exalt Jesus Christ and nobly to reward him and everlastingly to glorify him pag. 148 149 150 151 152 Secondly of the Articles of the Covenant on Christs part Now there are six observable things on Christs side that we are to take special notice of 1. First Christ having consented and agreed with the Father about our Redemption accordingly he applies himself to the discharge of that great and glorious work by taking a body by assuming our Nature pag. 152 153 154 155 156 157 2. Secondly Jesus Christ promiseth to God the Father that he will freely readily and cheerfully accept undertake and faithfully discharge his Mediatory Office to which he was designed by him in order to the Redemption and Salvation of all his chosen Ones pag. 158 159 3. Thirdly Jesus Christ promises and engages himself that he will confide depend rely and trust upon his Father for help and assistance to go through his work c. pag. 159 160 161 162 4. Fourthly Jesus Christ promises and engages himself to the Father that he would bear all and suffer all that should be laid upon him and that he would ransome poor Sinners and fully satisfy Divine Justice by his blood and death c. pag. 162 163 5. Fifthly The Lord Jesus Christ was very free ready willing and careful to make good all the Articles of the Covenant on his side and to discharge all the works agreed on for the Redemption and Salvation of the Elect. pag. 163 164 165 6. Sixthly Christ having performed all the Conditions of the Covenant on his part he now peremptorily insists upon it that his Father should make good to him and his the Conditions of the Covenant on his part Christ having finished his work looks for his reward pag. 165 166 167 168 169 7. Seventhly and lastly The whole Compact and agreement between God the father and our Lord Jesus Christ about the Redemption of poor Sinners souls was really and solemnly transacted in open Court or as I may say in the high Court of Justice above in the presence of the great publick Notary of Heaven viz. the Holy Ghost c. pag. 169 170 Of Divine Assistance None can be so against us as to hinder the Assistance of God at a dead lift II. Part pag. 77 78 79 B. Of special Blessings Some special Blessings are alwayes annexed to the signal presence of God II. Part pag. 209 210 Six several Books mentioned in the Scripture First the Book of Nature is mentioned in the Scripture pag. 184 185 Secondly there is the Book of Providence wherein all particulars are registred even such as Atheists may count trivial and inconsiderable pag. 185 Thirdly there is the Book of Mens afflictions this some account as an entire Book of it self pag. 185 186 187 Fourthly there is the Book of Conscience pag. 187 188 Fifthly there is the Book of Scripture and of all Books this Book is the mâ—st precious Book pag. 188 189 190 Sixthly there is the Book of Life pag. 190 191 192 193 Bow None can be so against us as to bring us to their Bow II. Part. p. 66 67 68 C. Of the special Care of God The Saints are a People of Gods special Care II. Part pag. 143 144 145 Of Comfort The signal presence of the Lord with his People in their greatest Troubles yields them the greatest Comfort II. Part pag. 145 146 147 208 209 Of Communion with God None can be so against us as to hinder our Communion with the Father Son and Spirit II. Part pag. 72 73 74 Of the testimony of Conscience None can be so against us as to hinder the testimony of our renewed Consciences II. Part pag. 74 75 76 77 Of Crowns First of a Crown of Righteousness II. Part pag. 95 96 97 98 Secondly of the Crown of Life This Crown of Life signifies six things II. Part pag. 98 99 100 101 102 103 3. Of an incorruptible Crown II. Part p. 103 to 106 4. Of a Crown of Life II. Part 106 107 Of the two Covenants First that God hath commonly dealt with Man in the way of a Covenant pag. 1 2 Secondly all Men are under a Covenant of Grace or a Covenant of Works pag. 2 Thirdly that the Covenant of Grace was so legally dispensed to the Jews that it seemes to be nothing else but the repetition of the Covenant of Works pag. 2 3 Fourthly that a right notion of the Covenant according to the Originals of the Old and New Testament will conduce much to a right understanding of Gods Covenant the Originals of the Old and New Testament largely opened pag. 3 4 5 6 7 8 9 10 Fifthly that there was a Covenant of Works or a reciprocal Covenant betwixt God and Adam together with all his Posterity pag. 10 11 Q. But how may it be evidenced that God entred into a Covenant of Works with the first Adam before his fall there being no mention of such a Covenant in the Scripture that we read of Five Answers are returned to this Question pag. 11 12 13 14 15 16 17 18 Sixthly there is a new Covenant a second Covenant or a Covenant of Grace betwixt God and his People pag. 18 19 Of the Covenant of Grace That the Covenant of Grace is the same for substance now to us since Christ was exhibited as it was to the Jews before he was exhibited but the manner of administration is different upon three grounds pag. 3 That there is a Covenant betwixt God and his People is evinced by 8. unanswerable Arguments pag. 19. to 25 Seventhly and lastly that it is a matter of high importance for all mortals to have a clear and right understanding of that Covenant under which they are pag. 25 26 27 28 29 First the Covenant of Grace is stiled an everlasting Covenant in two respects pag. 31 32 33 34 The Covenant which God makes for himself to us consists mainly in six things pag. 34 35 The Covenant which God doth make for us to himself consists mainly in ten things pag. 35 36 Secondly the Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of Life pag. 36 Thirdly the Covenant of Grace under which the Saints stand is sometimes stiled a Holy Covenant pag. 36 37 Fourthly the Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of Peace pag 37 38 39 Fifthly the Covenant of Grace under which the Saints stand is sometimes stiled a new Covenant and that in eight respects pag. 39 40 41 Sixthly the Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of Salt pag. 41 42 Seventhly the Covenant of Grace under which the Saints stand is sometimes stiled a sure
119 120 7. It was agreed between the Father and the Son that Jesus Christ should be incarnate that he should take on him the Nature of those whom he was to save and for whom he was to satisfy and to bring to glory p. 120 121 122 8. That there were Commandments from the Father to the Son which be must obey and submit to c. p. 122 to 127 Several Propositions concerning the signal presence of God with his People in their greatest troubles c. 1. Proposition that Christ is many times really present when he is seemingly absent 2. Part p. 132 133 134 135 2. Proposition that the signal presence of God with his People in their greatest troubles and deepest distresses is only to be extended to his Covenant-people 2 Part p 135 136 137 3. Proposition that a sincere Christian may enjoy the signal prâ—sence of the Lord in great troubles supporting and upholding of him when he has not the presence of God quickning and comforting of him 2. Part p. 137 138 4 Proposition all Saints have not a like measure of the presence of the Lord in their troubles and tryals some have more and some have less upon five grounds 2. Part p. 138 139 5. Proposition none of the Saints have at all times in all troubles and distresses the same measure and degree of the presence of the Lord but in one affliction they have more in another less 2. Part p. 139 140 6. Proposition many precious Christians may have the signal presence of God with them in their great troubles and yet fear and doubt yea peremptorily conclude that they have not this presence of God with them the truth of this proposition is made evident by an induction of ten particulars 2. Part p. 140 141 142 R. Reasons why God will be signally present with his People in their greatest troubles c. First to render his suffering Children glorious in the very eyes and consciences both of Sinners and Saints 2. Parâ— p. 112 113 114 115 116 Secondly because he has in the Covenant of grace anâ— by maâ—y prâ—cious promises engaged himself to be present with them in a day of trouble 2. Part p 116 117 Thirdly because it makes most for his honour and glory in the World 2. Part p. 117 118 Fourthly because then his People stands in most need of his presence 2. Part p. 118 119 Fifthly because he dearly lâ—ves them 2. Part p. 119 120 121 122 123 Sixthly because of his propriety and interest in them and his near and dear Relation to them 2. Part p 123 124 Seventhly because commonly such times are times of great and sore temptations 2 Part p. 124 125 Eightly because he highly prizes them and sets an honourable value esteem upon them 2. Part p. 125 126 Ninthly because they won't leave him but stick close to him and to his interest 2. Part p. 126 127 128 129 Tenthly that they may be joyful and cheerful under all their troubles 2. Part p. 129 to 132 Of the Covenant of Redemption Of the substance of the Covenant of Redemption p. 66 67 68 Of the excellent properties of that Redemption we have by Jesus Christ First it is a great Redempâ—ion p. 101 102 103 104 2. It is a free and gracious Redemption p. 104 3. It is a full and plentious Redemption p. 104 105 4. 'T is eternal 't is permanent 't is a lasting yea an everlasting Redemption p. 105 106 107 108 5. It is an enriching Redemption p. 108 109 6. It is a Redemption sweetning Redemption p. 109 Of Remembring God hath engaged himself to remember the sins of his People no more p. 58 59 60 To Remember implyeth a fourfold act p. 60 S. Of the Scriptures Several choice ones opened and cleared The first choice Scripture that is opened and cleared is Gen. 3. 15. p. 69 2. Is Isa 42. 6. p. 69 70 71 3. Is Isa 49. 1. p. 71 to 75 4. Is Isa 52. 13 14. p. 75 76 77 5. Is Isa 53. p. 77 to 84 6. Is Isa 59 20 21. p. 84 85 86 7. Is Zach. 6. 12 13. p. 86 87 8. Is Psalm 40. 6 7 8. Compared with Heb. 10. 5 6 7. p. 87 to 95 9. Is Psalm 89 28. p. 95 96 10. Is Zach. 9. 11. p. 96 97 By these ten Scriptures it is most clear and evident that there was a Covenant a Compact and Agreement between God the Father our Lord Jesus Christ concerning the work of our Redemption Signes of the gracious presence of God with us Four signes of the gracious presence of God with us II. Part p. 168 169 Of Suffering for Christ The Covenant of Redemption should greatly encourage us in Suffering for Christ p 173 174 175 T. Of the Text. The Text opened II. Part p. 3 4 5 Of Thankfulness The People of God should be very Thankful to God for his presence with them in their greatest troubles c. II. Part p. 160 to 164 Of the Transaction between God and Christ The manner and quality of the transaction between God the Father and Jesus Christ was by mutual engagements and stipulations each Person undertaking to perform his part in order to our recovery and eternal felicity p. 127 128 129 Of outward Troubles There is no such great evil in outward troubles as men conceive and imagine II. Part p. 154 155 V. Of Union with Christ None can be so against us as to hinder our Vnion with Christ II. Part p. 92 to 95 Of Universal Redemption The Covenant of Redemption looks sowerly upon the Doctrine of universal Redemption p. 172 Of Unbelief Vnbelief doth very ill become the Saints in a day of trouble II. P. p. 158 to 160 W. All things shall Work for the Saints good Nothing shall hinder the operation of all things for the Saints good II. Part p. 68 to 72 FINIS BOOKS sold by Dorman Newman at the King's Arms in the Poultry Folio THE History of King John King Henry the Second and the most illustrious King Edward the First wherein the ancient Soveraign Dominion of the Kings of Great Britain over all persons in all Causes is asserted and vindicated with an exact Hâ—story of the Popes intolerable Usurpation upon the liberties of the Kings and Subjects of England and Ireland Collected out of the ancient Records in the Tower of London by W. Prin Esq of Lincolns-Inn and Keeper of his Majesties Records in the Tower of London A Description of the four Parts of the World taken from the works of Monsieur Sanson Geographer to the French King and other eminent Travellers and Authors To which is added the Commodities Coyns Weights and Measures of the chief Places of Traffick in the World illustrated with variety of useful and delightful Maps and Figures By Richard Blâ—me Gent. Memoires of the Lives Actions Sufferings and Deaths of those excellent Personages that suffered for Allegiance to their Soveraign in our late intestine Wars from the year 1637. to 1666. with