22. By these and such other promises faith encourageth us to return unto our God taking words unto our selves and pleading the Covenant of his grace towards us intreating him to receive us graciously Hoseah 14. This work of faith brought Peter back to Christ after his shamefull denyall of him it made him to lament his sinne and to look up unto him for grace and forgivenesse whereas Judas wanting this faith lies down in desperate sorrow never able to rise up nor recover himselfe any more And thus we see how faith doth act both in bringing us into Covenant with God and helps us also to walk in Covenant with him And thus we have shewed first That faith is the condition of the Covenant secondly Why faith is appointed to be the condition rather then works thirdly It is the act not the habit which is the condition on our parts fourthly What those acts of faith be by which it brings us into Covenant and inables us to walk in it Quest But here a further question is made by some what manner of condition faith is It 's granted will some say that faith is a condition but it is a condition only consequent to our Iustification and so to our being in Covenant with God but it s no antecedent condition wee are as they conceive in a state of Grace and salvation before faith and then faith comes and believes that Iustification and salvation which was before given Answ This is some of that new light which the old age of the Church hath brought forth which what it tends unto I know not unlesse it be to this that a man should not look at any habituall grace in himselfe whether sanctification or faith or any other in as much as these availe nothing according to them to a mans Iustification seeing wee are Iustified before faith They would have a man to see nothing in himselfe because as they think the Grace which is seene is temporall the Grace which is not seen is eternall though a man knows that he hath faith yet say they he is not thereby justified nor brought into the estate of grace but is justified before faith therefore never look at this or that in your selves all these are nothing to your Iustification or salvation This as I think is the end of this opinion In opposition whereunto I lay down this conclusion according to the Scripture That we are not actually justified nor in a state of grace and salvation before faith before we believe This I hope to prove by evidence of the word only before I come to the proof of it to prevent mistake observe how I speak of actuall Iustification whereas our Iustification may be considered either First as purposed and determnied in the minde and will of God Or secondly as impetrated and obtained for us by the obedience of Christ Or thirdly as actually applyed unto us so as we may be truely said to be actually just in the sight of God in the two former respects it is not denyed God purposed to justifie us before the world was and therefore much more before our faith And that atonement and obedience which Christ hath performed for us is also before our faith and before we were born But the question is whether this Righteousnesse wrought for us by Christ bee actually applyed to a sinner before hee believe whether one as yet not believing bee actually acquitted of his sinne and accounted just and righteous before God And this is that which I am now to prove against the Patrons of the former opinion sc that we are not actually justified before faith It s not a condition only consequent but antecedent to our actuall justification and being in state of grace before God Reas 1. To make our justification goe before faith is to place our justification before our vocation and calling and so inverts the order observed by the Apostle Rom. 8.30 who placeth our calling before our justification and if our calling be before our justification then is our faith also before it because we are not called effectually of which kinde of calling we now speak as the Apostle doth untill we believe faith therefore being comprehended in our calling and calling being before justification faith also of necessity must goe before our justification Reas 2. Consider the words of the Apostle in Rom. 3.22 where he saith That the righteousnesse of God is by the faith of Jesus Christ unto all and upon all that believe In which words are three things first What is that righteousnsse by which we are justified namely not our own righteousnesse but the righteousnesse of Christ here called the righteousnesse of God secondly The persons upon whom this righteousnesse comes that they may be justified by it and that is upon those that doe believe thirdly The meanes by which it comes to be upon them and that is by faith the righteousnesse of God is by faith on them that doe believe justification is here limited to them that doe believe not extended to them that believe not and least any should evade by saying that they are called believers in regard of Gods prescience and foreknowledge not in respect of any present habit of faith actually dwelling in them in which sence some are called sheep Joh. 10.16 therefore to prevent this evasion the Apostle addes the meanes by which they come to have this righteousnesse of God upon them which is by faith though it had been enough to have said that it was upon them that believe yet to put this matter out of doubt he addes those words that it is by faith And if it bee by faith then not before faith but if it is by faith as the Apostle affirmes therefore not before faith If faith were a condition consequent to our justification not antecedent it could not bee said to be by faith In Psal 50.15 The Lord puts a double condition concerning our deliverance out of trouble one antecedent call upon me another consequent and thou shalt glorifie me in the midst of which two stands the deliverance promised so as the order is first we must call secondly then God delivers and then thirdly we must glorifie him now if our faith were a condition only consequent to our justification then it stands in no other place in respect of justification then doth our glorifying of God which followes our deliverance out of trouble and it so then we may as well be said to be delivered by our glorifying of God which follows our deliverance as to bee justified by faith which followes our justification Reas 3. From Num. 21.7 8 9. compared with Ioh. 3.14 15. I reason thus faith hath the same place and use in our justification as the Israelites looking had in their healing when they were stung with the fiery Serpents but they were not first healed and then to look and see what it was that had healed them but they were first to look upon the Brazen Serpent and then by
false Apostles urged it as a worke of the Law as a dutie and worke to be done necessary to justification and salvation Now the Apostle in saying that if they were circumcised they were bound to keepe the whole Law doth not look at the Primitive institution of it but hath respect to that which the false Apostles intended urging Circumcision as a work of the Law necessary to their justification and salvation and thus taking it the Apostle doth truly tell them that if they were circumcised in this manner and to this end they were bound to keepe the whole Law because by what reason Circumcision was necessary by the same reason all the rest of the Law was necessary also and if they were bound to observe Circumcision to be justified by it then were they also bound to observe the whole Law because if wee be justified by workes wee must doe all the Law to obtaine justification by it This is the Apostles intent but this doth no more prove Circumcision to be a seale of the covenant of workes then our Baptisme is Concerning which I may say as much as Paul doth of Circumcision if any shall esteeme Baptisme as a worke by which to be justified I will then say to such a one that if he be baptized in this manner and for this end to be justified by it as by a worke that then he is bound to keepe the whole Law But did not Circumcision in the Primitive institution of it Quest bind them to the observation of the whole Law Yes but not in that sense as now wee speake of Answ it bound Abraham and all his seed and all such people as should joyne themselves unto them to observe all the ordinances and commandements of God But how not as workes to be justified by but as meanes by which they should testifie themselves to be a separated people severed from other people of the world having peculiar Lawes given to them to walke by They had ceremonies to lead them to Christ such as no other people had they had Judgements and Lawes of State given by God himselfe so as no other people of the world had the like they had the Morall Law revealed unto them more fully then any other people and in the observation of all these they were to testifie themselves to be the people of God not communicating with the Lawes of other Nations but walking in their owne but yet not so as to justifie themselves thereby Circumcision bound them to the observation of the Law in the former way but not in the latter Argu. 2 The covenant of workes binds not to the observation of the ceremoniall law but of the Morall onely but that covenant at Mount Sinai bound them to the keeping of the Ceremoniall law and therefore was not properly a covenant of workes Hence saith the Apostle Heb. 9.1 to 6. That the first Testament or Covenant had ordinances of divines service c. By the first Testament meaning the Covenant delivered at Mount Sinai Now these ordinances mentioned by the Apostle were types and figures of spirituall things belonging to the Church of the new Testament and did appertaine to the covenant of grace signifying the blessings wee receive by Christ and if these ordinances respecting Christ were given in the first Testament or Covenant then surely that Testament or Covenant was not a Covenant of workes Argu. 3 That Covenant which did so convince of sinne as that it did also shew the way of expiation of sin and of forgivenesse could not be a covenant of workes for the covenant of workes onely convinceth of sinne and condemnes for sinne but shews not the way of expiation of sinne But this covenant at Mount Sinai did so convince of sinne that withall it shewed the way of forgivenesse for it taught men to looke for righteousnesse by the bloud of the sacrifice which was in type the bloud of Christ and therefore it so revealing and shewing Christ it could not be the covenant of workes Argu. 4 The covenant of workes was in Adam made with all none excepted not with one people more then another But this covenant made with Israel was made with them as with a select chosen and peculiar people whom God had taken to himselfe out of all the people of the earth and thence is that Preface before the Law I am the Lord thy God that brought thee out of the land of Aegypt God had separated them to himselfe from Aegyptians from Canaanites from Edomites c. and then revealed his Covenant unto them therefore this covenant made with Israel alone cannot be a covenant of workes which is made with all flesh That covenant which God made with Moses his person was Argu. 5 not a covenant of workes but of grace but the covenant which God made with them was the same which he made with Moses as appeares Exod. 34.27 therefore c. If any shall say that God then made a covenant of workes with Moses then it must follow that Moses was not now nor before under a covenant of grace which is contrary to the Apostle Heb. 11.23 24. when he saith By faith Moses when he came to yeares c. or else if he were before and now under the covenant of grace and yet now God makes another covenant with him putting him under the covenant of workes then a man may be at the same time under both covenants of workes and grace and so both under blessing and curse and in a state both of life and death If it had been a covenant of workes which God made with Israel Argu. 6 at Mount Sinai then should he have called them from a covenant of grace to a covenant of workes from a covenant of life to a covenant which now in this estate of corruption ministers nothing but death which is contrary to the Apostle Gal. 3.17 where he shews the Law cannot disanull the former Testament this were to make the Lord goe from a covenant of grace to a covenant of workes and it were the same in effect as to make them perfect by the flesh when the Lord had begun with them in the spirit Gal. 3.3 God carries on his people from faith to faith from grace to grace and not from grace to workes Therefore the covenant then establisht with them was not a covenant of workes for them to expect life by but onely the covenant of workes was then revealed with reference to the covenant of grace That covenant which was made by a sacrifice coming between Argu. 7 and confirmed by the bloud of the sacrifice that covenant is not a covenant of workes but this covenant was so made and confirmed Exod. 24.2 3 4 5 6 7 8. that sacrifice typed the sacrifice of Christ that bloud typed out Christs bloud but Christs bloud doth not confirme the covenant of workes but of grace But against this some doe object divers things Object 1 They say the covenant made with Israel at Mount
with God 44 45 46 wherein both Covenants agree 50 51. wherein they differ 52 56 70 73 75. how faith in both differ 53 54. both Covenants considered two wayes 97 the Covenant of works requires faith 52 53. why the Lord conveys life and blessednesse to us by the Covenant 26 27 28 the Covenant of Grace the same in all ages 102 103 more powerfully dispensed since then before the comming of Christ 112. D Demeanour of Fath after prayer 307 308. Differences between the two Covenants fifteen 52 between faith in both covenants 53 54 between both in requiring works 55 between the Commandement of Law and Gospel 332. Discontentâ— the causes of them 134. Dispositions sanctified tokens of true sanctification 239 240. Draw nothing in us to Draw God into Covenant with us 353. E Effects of the Spirit of Grace in the soul 88 of true sanctification 235 236 237 of light in the soul 380 Effect of the Covenant is to work holinesse 373 seq England an admonition to it to receive the Grace offered 14. Encouragement to faith 261. Enmity in our nature against God 353. When it is that we make grace our Enemy 95 96. Evangelicall condition excludes not free grace 326. Everlasting the Covenant is 367 why so 368 the blessings of the Covenant are so ibid. how the first Covenat is so 369. Exalted God is to be Exalted chiefly 346. how he is to be Exalted 348 when hee is ibid. F Faith the condition of the Covenant of Grace 295 why it is ibid. how closeth with the Covenant 302. encouragements to it 261 two acts of it 289 290 not commanded in the Law 331 proved ibid. its workings 304 its weaknesse 303 its earnestnesse in prayer unto God 307. its demeanour after prayer as God answers or not answers 308 309. Looks on the Lords Government as a mercifull government 312 reconciles the heart unto God 313 enables to walk with God ibid. when the life of faith is most seen 314 faith of Christ why so called 329 It is a strengthening grace 317 gets assisting strength from Christ 313 We are not actually justified before it comes 322 the reasons of it ibid. Fall why the Saints cannot fall away 248. Father God the Father in Covenant with us 124 with Christ 29 30. Forgivenesse of sin the benefit of it 164 why the Lord doth forgive sinnes 165 166 what a man is to doe that he may be forgiven 169 signes when a mans sinnes are forgiven 171 172. Freenesse of Gods grace 81 how the condition and the freenesse of grace agree in the Covenant 292 The condition in the Covenant excludes not the freenesse of grace 291 how it appeares that the Covenant is free 354 why it is so 356 the freenesse of grace in the Covenant 353. G Gentiles beleeving are the seed of Abraham 17. God alone satisfies a sanctified soule â—38 his things great 346. Glorying twofold 87 what glorying is ibid. the Covenant of grace teacheth to glory in God alone 85 88 holinesse the glory of a people 381. Gospel vayled in the Ceremoniall Law 330 the commandement of Faith a commandement of the Gospel Government of the Lord when we are under it 153 154 a mercifull government 312. Grace habituall may be a tryall of our state 231 232 it appeares in cleansing us from filthinesse of sinne 181 why the Lord would have his Covenant to bee of free Grace 356 the free grace of God in pardoning of sinne 159 the infinitenesse of it 160 Faith a strengthning Grace 317 the Covenant at mount Sinai a Covenant of Grace 65 66 the performance of the promise of Grace is Grace 355 the freenesse of Grace in entring into Covenant with us 353. H Habituall holinesse 376 Habit of Faith not the condition of the Covenant 298 reasons of it ibid. Heaven Canaan a type of it 107. Heart sanctified finds no peace but in the way that 's holy 236. Holy Ghost in Covenant with us 124 the Covenant a holy Covenant 373 why it is holy 374. Holinesse what 375 a twofold holinesse ibid. signes of a true 379 it s the glory of a people 381 the perfection of our Christian state 381 it s wrought by the Covenant 373. I Iewes after their conversion shall continue faithfull 7 shall inhabit their own land again 16 their conversion 17 18 reasons of it 19 two hindrances of their conversion 20 why wee should pray for their conversion 20. Iustice without mercy in the Covenant of Works 77. Iustification considered three wayes 322 sanctification an evidence of it 183 it goes not before faith 322 the reasons of it Ibid. K Knowledge of the Covenant what benefit 119 120. Know whether we be in Covenant 378. L Law considered two wayes 58 Ceremoniall a Gospel vailed 330 commandeth not faith 333 the condition of it impossible to be fulfilled 295. Law-Giver who and how 328. Libertines mistake the Covenant 379. Light the effects of it in the soule 380. Life of Faith what it is 314 when it is most seen ibid. Love of God to us should comfort us in the enjoyment of lesser blessings 273 274. M Man in Covenant with God two wayes 361 man seeks not God but God man 353. Mediator who 68 69 the Covenant of Grace given by a Mediatour 66 Chirst in his Type a Mediatour of that Covenant given at Mount Sinai 62 wee are not to goe to God but by a Mediatour 67 68 Christ that Mediatour 68 69 Christ an everlasting Mediatour 370 the comfort the mediation of Christ affords the Saints 69 70. Morall Law how it leads to Christ 330 Motives to holinesse 330 seq Mover in making the Covenant who first 299 353. N Nature of man in enmity against God 353. New why the Covenant of Grace is so called 195 New-England 14. O Obedience of the soule to God at its first conversion 310. Old why the Covenant of Grace is so called 105. Outward blessings pledges of better things 262 what the Outward blessings are that God promiseth his servants 264. why the Lord keeps his servants sometimes short in Outward things 263 in what manner God premiseth Outward blessings 165 they are part of the Covenant 267 they may be prayed for 166 God is the giver of them 271 272 the causes why the Saints are often deprived of them 267 seq when Outward things are blessings and tokens of Gods love 272 273 Outward blessings should make us serve God with the Outward man 274. P Peace cannot be wrought in the soul by the Covenant of works 90 91 a sanctified soul can finde no Peace but in that that 's holy 236. People of God are promised to have God himselfe 122 123 reasons of it 126. Person God first acceps the Person then the sacrifice 70 71. Personally God personally in Covenant with us 1â—4 Perseverance in grace the Certainty of it 245 246 the reasons of it 246 247. Preservation in the state of grace part of the Covenant 243 244. Performance of the promise oâ— grace is free grace 353. Perfection of a Christian state what 281. Positive holinesse what 376. Possession of honour uncertaine 366 true grace is an everlasting Possession 255. Professours severall sorts of them hollow-hearted 256 257. Promises absolute the use of them 289 conditionall are of free grace 326 proved ibid. promises to encourage the people to return from Babylon 2. Q Qualifications may be tokens of Iustification 234 Qualifications in the promises when we are to make use of them 358. R Reasonable it is that God should rule over his people 311. Râ—concilement of the heart unto God is by faith 313. Relative holinesse what 375. Righteousness that justifies what it is 322. Riches of grace opened 126 Riches uncertaine 366. S Salt why the Covenant is so called 368. Saints who is their strength 254. Sanctifiâ—aâ—ion twofold 227 it s a blessing that will make those that receive it blessed 177 why so 178 179 it is an evidence of justification 183 Sanctification more manifest to the soul then Iustification 233 the reason of it ibid. the effects of Sanctification 235 236 237. It makes wary against staining sins 237 it makes us sensible of our weaknesses 23 some reall work in the soul proves not a reall Sanctification 228. Security that is wrought by assurance what it is 241. Seed of Abraham double 35 36. Separation between Iew and Gentile ended at Christs Ascension 97. Sinne a wrong done to God 160 Sinne turns good things into evill 164 Sinne the greatest evill why 163 God chuseth sometime the worst of sinners 354 why he doth so 355 Sins cannot make voyd the Covenant of Grace 84 85. when it is that Sinne makes voyd the Covenant of Grace 95 96. Son the Son of God in Covenant with us 124. Spirit whether the Spirit of Law or Grace dwels within us 88 how to know when our comfort is from the Spirit of grace 89. Storehouse of rich blessings what is 342. Strengâ—h of the Saints who is 254. Substance the absolute and conditionall promises one in substance 29. T Temporary blessings of the Covenant 259. Testament why the Covenant called a Testament 283 284. The old Testament revealed the Covenant of Grace darkly 107 why so 109 it revealed it only to the Iewes 115 116. Thankfulnesse 118. Things of God great things 343. True taken two wayes 228. Truth of sanctification signes of it 235 seq Truth of holinesse signes of it 379. Trust encouragements to Trust in God 261. Tryals of our estate may be made by the conditions of the Covenant 288 289. Tryall of our estate may be made by habituall grace 231 232. V Vnbeliefe the danger of it 340 unbeliefe dishonours God 363 it shames us 362 it weakens our comfort 363. Vncertaine riches are uncertaine 366. Vnworthinesse hinders not the freenesse of Gods grace 357. Vse of absolute promises what 289. W Worst of sinners chosen of God 353. Work of Faith what 314 how Works are considered in the Covenant of grace 3â—4 The Covenant of grace requires Works 35 The Covenant at Mount Sinai not a Covenant of Works proved 58 A man that is under the Covenant of Works cannot attaine sanctification 184 the reasons of it ibid. Our Works are dead works 295 good Works the fruit of the Tree of faith 9 justification cannot be attained by the Works of the Law 226. Z Zeale for God is an honour to God 149. FINIS
the later as the minor as thus If yee continue yee shall be saved here is the conditionall promise in the major then followes But yee shall continue yee shall never depart from me Here is the absolute promise in the Minor whence followes the conclusion of assurance in the conscience of the believer I shall be saved The inverting of this order breeds the disturbance and confusion when they set the conditionall after the absolute Object We grant saith the Jesuite we may be assured that God will hold his promise but no man can assure himselfe of the use of his particular will Answ Then belike the Grace of God and efficacy of it must depend wholly upon the will of man So that where the Apostle saith It is not in him that willeth nor in him that runneth but in God that sheweth mercy we must now change the Text and say It is in man that willeth and not in God that sheweth mercy Object But to what end are those caveats and warnings given to take heed of falling away from the Grace of God if so be that those which are under Grace cannot fall from Grace Answ They serve to keep the Saints more watchfull by which watchfulnesse they are helped to stand more firmely They are thereby admonished of their owne infirmity and made more carefull to rest on Christ by whom they are preserved 2. They serve also to leave all Hypocrites and Apostates without excuse they being warned of the danger but they would not take heed Object But this Doctrine of Perseverance is a Doctrine of security tending to make men carelesse when they know they cannot fall nor perish Answ It doth indeed breed an holy security that knowing these promises which the Lord hath made unto us thus to keep us for ever unto himselfe now we may say as the holy Prophet I will even lay me down and sleep in peace for the Lord sustaineth me And though Legions of Divells beset me round about yet I will trust in this The Lord is my life and salvation of whom should I be afraid he will deliver me from every evill work and preserve me blamelesse to his heavenly Kingdome This holy peace and blessed security doth indeed flow from the doctrine delivered but not that sinfull and carnall security which these men meane Look into the Saints who have felt most assurance hereof in themselves and see whether it wrought any such effect in them David saith Thou wilt guide me by thy counsell and afterward wilt bring me to glory Psal 73. But did this his assurance make him carnally secure did he now conclude with himselfe I may now take mine own liberty and live as I list No such thought entred into his heart but the contrary it is good for me to draw nigh unto God It made him to love God more and to cleave unto him in his inward affection and to make God the portion of his soule for ever And so the Apostle who more assured then Paul Rom. 8. yet who ever more watchfull and more zealous for Christ Certainly they know not what this assurance is which think this to bee the fruit of it to make us carnally secure and carelesse of well doing Quest If the Lord will thus stablish and keep his Saints from falling how and by what meanes doth he effect it and bring it to passe Answ Here are two things concurring First an inward principle and work of faith wrought in us inherent and abiding within us Secondly an externall assisting power of God upholding and strengthening that weak faith which is in us and treading down our enemies under our feet Both these are joyned together in that one saying of the Apostle 1 Pet. 1.5 Wee are kept by the power of God through faith unto salvation Here is saith within us and the power of God without us both united and working together to keep us unto salvation Faith makes us see wherein our strength lyeth not in our selves but in God through Christ being then sensible of our own infirmity and weaknesse faith flies unto this power of God to be kept by him Faith speaks in the heart of a Christian as Jehoshaphat did 2 Chron. 20. Lord I know not what to doe I am not able to stand against all this multitude of enemies which beset my soule on evey side but mine eyes are towards thee I rest on thee 2 Chron. 14. And then the soule thus looking unto God by the eye of faith and resting upon his power now the power of God comes in for our help so as faith stands still to see and behold the salvation of God And hereto agrees that of the Prophet Isai 26.3 The Lord keeps in perfect peace the minde which is staid on him We stay upon him by faith and he keeps us in peace and safety by his power And to the same purpose is that in Ephes 6. where we are exhorted to stand fast in the power of his might we must have recourse unto the power of his might by faith and then we shall stand fast and never be moved Now as wee have seen that the Lord will preserve his people in the state of Grace to which he hath called them so let us consider what grace is herein shewed unto us from God and what benefit comes thereby unto our selves Here is Grace from God For by Grace we stand were we left unto our selves we should soone doe as our first Father did There is naturally the same revoking Spirit in us as was in him an aptnesse and inclination of heart ready to depart away Jer. 5.23 Heb. 3.12 loving to wander Jer. 14.10 we have also the same Enemy the same Tempter to draw us with like temptations from our communion with God Luk. 22.41 And in those that are not preserved by Grace these things corruption within and temptation without doe prevaile so farre as to turn back many who seemed to begin in the Spirit to cause them to make an end in the flesh They turning back againe after their washing to the wallowing in the mire 2 Pet. 2.19 It s Grace therefore whereby we stand else we should fall as well as they And a singular benefit it is considering that without this one all the former blessings to have God to be a God in Covenant with us to have our sinnes forgiven to have our natures renewed and sanctified all these I say were evacuated and made as nothing if this one blessing of perseverance were wanting for then we might lose our interest in God againe we might come againe under the guilt of sinne c. and what benefit then of all this that sometime we had God for our God we had our sinne forgiven but now all this is disanulled we have lost God againe and are now ensnared againe in the snare of our sinnes It is therefore no lesse blessing to be kept in a state of Grace then to be brought into it And then consider also the
them good in the later end Deut. 8.16 The hardships which Israel suffered for awhile in the wildernesse was recompenced with a Land flowing with milke and honey Thirdly sometimes God withholds good things from us for a chastisement of our sinne according to that in Jer. 5.25 your iniquities have hindred good things from you when wee goe out of the way in which the blessing falls it s no marvell if it fall beside us In these cases when either by sin we turn aside from the path of righteousnesse or if the Lord will take a time to try our uprightnesse before him or if he see our enjoying of these outward blessings would be an hinderance to our spirituall good in these cases I say Gods children may be exercised with wants and necessities and yet the promise of God failes not not in the first case because the promise of outward things in the making of it is subservient to the spirituall good of our inward man nor in the second case because the Lord hath put an exception of tryall by which he will try all his Nor in the third case because these outward good things are promised as rewards of Grace whereby the Lord doth recompence the love and obedience of his people But to the third part of the demand if it be further questioned how farre forth a childe of God out of these cases forenamed may assure himselfe of the fulfilling of these promises unto him hereunto I answer thus Wee must consider two things first what is promised secondly how and in what manner First consider what is promised for here may be a mistake in taking the promise to containe more then indeed it doth when the Lord promiseth that riches and treasure shall be in the house of the righteous what doth he meane by riches and treasure not the riches of a Kingdome or that which shall be sufficient for a man of high degree but such a sufficiency as is sutable to every ones estate and condition which God hath set them in That which is want and poverty to one may be fulnesse and abundance to another That then is riches to any man when God gives him so much as is sufficiently enough for him in his estate and condition though he may still come short of many others of higher ranke this is that which is promised Secondly consider in what manner God promiseth these things and that is as was said before as rewards and as fruits of that faith and obedience which he requires of his people Dwell in the land and doe good and thou shalt be fed assuredly saith the Prophet Psal 37.3 But what is this good that we must doe Answ 1. In generall Be upright with God in our conversation before him 2. Walk diligently and faithfully in our particular callings be not slothfull and unprofitable unto our selves It is the diligent hand that hath the promise of abundance The talk of the lips brings nothing but want Prov. 10. 3. And then we must depend upon God by faith in the use of meanes not trusting either to our own uprightnesse or to the meanes used but rest by faith on the grace of the promise as knowing that when we have done all that wee can both in our generall and particular calling yet the Lord might justly blast all our endeavours so as all our labour and strength might be spent in vaine Here therefore our confidence must be pitcht not upon our selves nor meanes but look by faith to the blessing promised which blessing is all in all Believe and yee shall prosper said Iehoshaphat 2 Chron. 20.20 and contra if yee believe not yee shall not be established said Isaiah Isai 7.9 There is much in the faith of Gods people It s a speciall meanes to obtaine the blessing It was usuall with Christ when any came unto him for help in outward things to ask them whether they believed or no and then he would tell them according to your faith be it unto you All Gods blessings are wrapt within his promises And faith is the hand to receive all whether they be spirituall blessings or outward concerning this life whatsoever the blessings be if they spring from Grace they must be received by faith The hand of Grace gives them and the hand of faith receives them And sometimes the want of faith onely cuts us short of the blessing we might enjoy we prosper not because we believe not The summe is this Let a man walk uprightly before God in his generall calling Let him be provident and diligent in his particular calling Let him withall in both these look by faith to the faithfulnesse of the promise of God believing that in this way he will give that which is sufficient for him Then I say that in the ordinary course of Gods dealing hee may be sure the Lord will not be wanting to him in such things as his state and condition doth require Vse 1. For confutation Are these outward blessings pertaining to this life blessings of Grace promised in the Covenant of Grace then first eternall life cannot come by merit when lesse blessings then that must come from Grace 2. Hence also falls down Popish satisfactions which they think are made by almes-deeds and such like works What satisfaction can we make to justice from that which we receive of meere grace of his own hand give we unto him 1 Chron. 29. 3. It makes against placing perfection in a state of voluntary poverty as if perfection could stand in renouncing the blessings of Gods Covenant Vse 2. For information 1. Concerning wicked men this may let us see that they have no true right before God unto the good things of this life I speak not of right before men but before God for if they have I ask by what Covenant Is it by the Covenant of works then they must fulfill it which they doe not nor can doe is it then by the Covenant of Grace but they are not within that Covenant They are within the Covenant of works but cannot fulfill it they are without the Covenant of Grace and therefore they can claime nothing by it But they say there is debitum naturae nature may claime so much as tends to the upholding of naturall life and being But I say again what claime can they have to life or to any thing which concernes life which have deserved to be destroyed and brought to nothing for ought I can see the old opinion herein must stand as truth that wicked men are but usurpers of the things they doe enjoy And if Christ bee the Heire of all things and we come to our right to them onely by Christ then those that are not Christs have no right unto them 2. Whereas some weak ones doe think they should pray only for spirituall blessings and not for outward things of this life they may hence see their errour They may lawfully pray for outward things look what God doth promise we may lawfully
will be sanctified in them Levit. 10.3 but without holinesse we pollute his name Ezek. 36. it is not sanctified in us 7. The seasons and times we live in call for holinesse these are dayes of grace wherein we enjoy all the holy things of God more aboundantly then in former times to the end that we might abound in all the holy graces of the spirit The Lord gives us his holy ordinances that we might be sanctified by them being changed into the similitude of the same holiness This argument the Apostle useth Rom. 13.11 And this reason should move us the more because the greater the light is in which we live the more evident are the blots and blemishes which are in us moats in the Sun-beame being more conspicuous then beames are in the dark therefore as the dayes we live in be dayes of light so let us walk as children of light shining forth as lights in the midst of a perverse and corrupt generation Phil. 2. 8. Consider a time of separation must come wherein the Lord Jesus will divide and separate the holy from the unholy as a shepheard separates the sheep from the goats Matth. 25. â—t will be good to be found among the Saints at that day and to stand in the assembly of the righteous Wo then unto all those that are secluded from them to all those that must stand without and be amongst dogges and Devils having no fellowship with Christ nor with his Saints It s good therefore to be holy it will be found so then wo unto the prophane and ungodly at that day And for our selves here the people of New-England we should in a speciall manner labour to shine forth in holinesse above other people we have that plenty and aboundance of ordinances and meanes of grace as few people enjoy the like we are as a City set upon an hill in the open view of all the earth the eyes of the world are upon us because we professe our selves to be a people in Covenant with God and therefore not only the Lord our God with whom we have made Covenant but heaven and earth Angels and men that are witnesses of our profession will cry shame upon us if wee walke contrary to the Covenant which wee have professed and promised to walk in If we open the mouthes of men against our profession by reason of the scandallousnes of our lives we of all men shall have the greater sinne To conclude Let us study so to walk that this may be our excellency and dignity among the Nations of the world among which we live That they may be constrained to say of us only this people is wise an holy and blessed people that all that see us may see and know that the name of the Lord is called upon us and that we are the seed which the Lord hath blessed Deut. 28.10 Esay 61.9 There is no people but will strive to excell in some thing what can we excell in if not in holinesse If we look to number we are the fewest If to strength we are the weakest If to wealth and riches we are the poorest of all the people of God through the whole world we can not excell nor so much as equall other people in these things and if we come short in grace and holinesse too we are the most despicable people under heaven our worldly dignitie is gone if we lose the glory of grace too then is the glory wholly departed from our Israel and we are become vile strive we therefore herein to excell and suffer not this crown to be taken away from us Be we an holy people so shall we be honourable before God and precious in the eyes of his Saints And thus also of the properties of the Covenant Now the God of peace that brought againe the Lord Iesus the great shepheard of the sheep through the blood of the everlasting Covenant make us perfect in all good works to doe his will working in us that which is pleasing in his sight through Iesus Christ to whom be prayse for ever and ever Amen FINIS THE TABLE A ABsolute promises refresh the soul 290 the use of them 289 How they agree with the conditionall 292 both one in substance 291. Acts of faith two 289 they enable to walk with God 315 seq they only are the conditions of the Covenant 298 why so ibid. Actually none in the state of salvation before he believe 322 nor justified till Christ be Actually his 324. Actuall holinesse what 378. Affections sanctified signes of true sanctification 239. Agreement in both Covenants 50 51 in the condition and freenesse of grace in the Covenant 292. All-sufficiency in God to his people 130 the reasons of it ib. he is All-sufficient in two respects 132 how he is so 133 he is so from himselfe 136 137. Assurance works a holy security 250. Ark the want thereof promised as a blessing under the Gospel 5. B Beliefe none actually justified before he Believe 322. Binding the Covenant is so 282 293 294. Benefits that arise to the Saints from the Covenant 147 seq from the knowledge of the Conant 119 120 the things which are to come are the great things promised in the Covenant 277 278. Blessings the Covenant the fountaine of them 342 pledges of better things 262 how God makes it appeare they are from himselfe 138 139 why God doth so 141 142. Blood of Christ taken two wayes 229 of the Covenant what it signifieth 229. Burthen the Covenant of Grace under the Old Testament so 106 we are free from that Burthen ibid. C Calling wrought by the commandement 331. Captivity applyed to three things 2 3. the Iewes at this day in Captivity 3. Christ a Covenant between the Father and him 29 30. his name taken two wayes 36. darkly revealed in the old Testament 108 the righteousnesse of the Saints 324 vid. Mediatour Circumcision considered two wayes 59. Cleane how to become cleane from sinne 241. Condition what it is in the Covenant of Grace 295 it excludes not freenesse of Grace 291 336. that it is in the Covenant 280 proved from the nature of it 281 282. it hinders not the free grace of the Covenant 323. Contempt of the Gospel what a great sinne 10 11. reasons of it 12. Commandement our calling wrought by it 331 of the Law and Gospel how different 332. Conversion the obedience of the soule to God at its conversion 310 vid. Iewes Covenant between God Christ 29 30 between man and God proved 31 32. the danger of breaking it 49 a comfort to believers 48 49. the Lord conveys life and blessednesse by it to us 26 28. why called a Testament 283 why called a Covenant of salt 368 why so few embrace it 376 the certainty of it 364 it is a storehouse of blessings 342 it is sure 360 why so ibid. It is conditionall 285 the necessity of entring into a Covenant with God 43 44. what we are to doe to get into Covenant