Promife of the Meffiah, p. 134. The Meffiah is al-
ready come, ibid. 135. Jefus is the true Meffiah, p.
136, 137, 138. All the other promises are built upon
kim, 138, 139. The truth of the Moral Law evi-
denced in him, 139. The Mandatory part proved by
his active Obedience; The Minatory by his Suffer-
ings, p. 139, 140, 141. He is the fubftance of the
Types and Sacrifices, p. 142, 143, 144. Somewhat in
him answers to them, p. 144, 145. And Somewhat in
kim infinitely transcends them, p. 146, to 149. The
truth of Worship fet forth in him, p.150. He unclog-
ged it from Rituals, opened the spiritual mode of it,
communicates Grace for it, reveals the great Reward
of Eternal Life, p. 150, 151, 152.
Gods Providence afferted from Scripture, Philofophy,
and Reafon, 156, 157, 158. It hath a double act,
Confervative and Ordinative, p. 159,160,161. Both
are manifefted in Ckrift, p. 162. It was over Chrift,
over his Genealogy, Birth, Life, Death, p. 162, 163,
164. Over the fruit of his Satisfaction, in railing
up a Church, p. 165. It aimed at a Church, directed
the means, and added the bleffing, p. 166, 167. That
opinion, That Chrift might have dyed, and yet there
might have been no Church, is falfe, p. 168,169,170.
All other Providences reduced to those over Chrift
and the Church, p. 171, to 176. Epicurus's Obje-
&ion against Providence answered, p. 176,177,178.
Providence over free acts of men afferted, and yet Li-
berty not deftroyed, p. 178, to 186. The objections
touching the afflictions of good men, and the event of
fin, folved, p. 186, to 192 The Entity in finful acti-
ons diftinct from the Anomy, the Order from the A-
taxy, p. 192, 193, &c.
The Doctrine of Original fin,the great moment of it, p.
202, to 205. Adam's fin imputed to us, p.206. The
proof of it from Scripture, p. 207, to 209. Adam's
capacity, p.210. Adam's righteousness, ibid. Obje-
tions answered, p. 211, to 215. Our inherent pra-
vity, p.216. The proof of it from Scripture,p.217,
218. The experience of our hearts, p.219, to 221.
The actual fins in the world, p. 222, 223. The do-
&trine of Original fin manifefted from Chrifts cx-
traordinary Conception, p. 224, 225. His Headship
opposed to Adam's, p. 226, from the inftitution of
Baptifm, p. 227. The wickedness of the Jews in cru-
cifying of Chrift, p. 228, 229. The purchase of Re-
generation and Salvation made by Chrift, p. 230, to
234. A short improvement of this Doctrine, p.235,
236, &c.
Touching Grace, p. 239. The fountain of it Gods love,
ib. 240. The ftreams fupernatural gifts, p. 240,241.
The center Heaven, p. 242. Its freeness, in that all
perish not in the fall; Original fin meriting death,
and Chrift being a free gift, p. 242, to 248. Its free-
nefs in chufing a Church to God, p. 248. Election not
of all, p. 249. No Legislative act, but a fingling out
of fome to life in an infallible way, and meerly of
Grace,250,to 259. Its freeness in the external and in-
ternal Call,p.259,to 262. The diftinction between the
two Calls, 263,to 269. The efficacy of Grace as to the
Principles of Faith and other graces; with the man-
ner of their production, p. 269, to 276. As to actual
believing and willing; with the proofs of it, 276, to
285. As to perfeverance in faith and holiness, p.285,
286. The Habits of Grace defectible in themselves,
but not in their dependence, p. 287, to 295
CHAP.
Touching Juftification as to the Law, p. 325, to 327.
Chrifts Righteousness conftitutes us righteous, p.328.
A double imputation: One to the proper Agent, ano- ther to thofe in conjunction, p. 329, 330. The con-
junctions between Chrift and us, p.331, to 334. How
Chrifts Righteousness is imputed to us, p. 335,to 337.
That it is not only the Meritorious, but Material caufe
of our Juftification, 338. This is proved from that
phrafe, The Righteoufnels of God, ib. 339, 340.
From the nature of Juftification, p.341, to 343. From
the parallel of the two Adams, 344, to 351. From
other phrafes in Scripture, 351, to 357. From apar-
don as not being the same with Juftification, 357,to
364. From Chrifts fuffering in our ftead, 364, 365.
The Objections against imputed Righteousness answer-
ed, 365, to 374. What justifies us as to the Gospel-
terms, 374, &c. The neceffity and connexion of a two-
fold Righteousness, 375, to 381. How we are justified
by Faith, 381, 382. How Good works are neceffary,
382, to 387. A fhort conclufion, 387,388, &c.
Touching an Holy Life, 390, to 392. It is not from prin-
ciples of Nature, 393, 394. It is the fruit of a renew-
ed, regenerated heart, 395, to 401. It iffues ont of
faith and love, 401, to 407. It proceeds out of a pure
intention towards the will and glory of God, 407, to
414. It is humble, and dependent upon the influences
of Grace, 414, to 421. It requires a fincere mortifi-
cation of fin, without any falvo or exception, 421, to
427. It stands in an exercife of all Graces, 427,428.
It makes a man holy in ordinances, alms, profperity,
adverfity, contracts, calling, 428, to 441. There is
Such an exercife of graces as caufeth them to grow,441,
to 447. The conclusion of the Chapter, 447,to 449.
A fhort View of Gods All-fufficiency and condefcenfion in revealing himself. The various ways of Manifeftation; In the making of the World and Man; After the fall, in the moral Law; and in types and shadows: Laftly and above all, in and by Jesus Christ.
OD All-fufficient must needs be his own happiness; he hath his Being from himself, and his happinefs is no other than his being radiant with all Excellencies, and by intellectual and amatorious reflexions, turning back into the fruition of it felf. His Underftanding hath profpect enough in his own infinite Perfections: his Will hath reft enough in his own infinite Goodness; he needed not the pleasure of a World, who hath an eternal Son in his bofom to joy in; nor the breath of Angels or men, who hath an eternal Spirit of his own he is the Great All, comprizing all within himself: nay, unless he were fo, he could not be God. Had he let out no beams of his glory, or made no intelligent creatures to gather up and return them back to himself, his happiness would have fuffered no eclipfe or diminution at all: his Power would have been the fame, if it had folded up all B
the poffible Worlds within its own arms, and poured forth never an one into being to be a monument of it self. His Wisdom the fame, if it had kept in all the orders and infinite harmonies lying in its bofom, and set forth no fuch feries and curious contexture of things as now are before our eyes. His Goodness might have kept an eternal Sabbath in it self, and never have come forth in those drops and models of Being which make up the Creation. His Eternity stood not in need of any fuch thing as time or a fucceffion of instants to measure its duration; nor his Immenfity of any fuch Temple as Heaven and Earth to dwell in, and fill with his prefence. His Holiness wanted not fuch pictures of it self as are in Laws or Saints; nor his Grace fuch a channel to run in as Covenants or Promises. His Majefty would have made no abatement, if it had had no train or host of creatures to wait upon it, or no rational ones among them, fuch as Angels and men, to found forth its praifes in the upper or lower World. Creature-praises, though in the highest tune of Angels, are but as filence to him, as that Text may be read, Pfalm 65. 1. Were he to be ferved according to his Greatness, all the men in the World would not be enough to make a Prieft, nor all the other creatures enough to make a Sacrifice fit for him; Is it any pleasure to him that thou art righteous, faith Eliphaz, Job 22.3? No doubt he takes pleasure in our righteousness, but the complacence is without indigence; and while he likes it, he wants. it not.
That fuch an infinite All-fufficient One should manifeft himself, must needs be an act of admirable fupereffluent Goodness;fuch as indeed could not be done without tooping down below his own Infinity, that he might
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