Covenant-Keeping The Way to BLESSEDNESS, OR, A brief Discourse wherein is shown the Connexion which there is between the PROMISE, on God's Part; and DUTY, on Our Part, in the Covenant of Grace: As it was Delivered in several Sermons, Preached in Order to Solemn Renewing of Covenant.  
By SAMVEL WILLARD Teacher of a Church in Boston in New-England.  
Deut. 7. 9 Know therefore that the Lord thy God, he is God, the faithful God, which keepeth Covenant and Mercy with them that Love him, and keep his Commandments, to a thousand Generations:  
10. And repayeth them that Hate him, to their face, to destroy them: He will not be slack to him that hateth Him, He will repay him to his face.  
BOSTON IN NEW-ENGLAND, Printed by James Glen, for Samuel Sewall. 1682.   

To the READER.  
THE Doctrine of the Covenant, however full of grace, and light, and glory, hath occasioned, as deep Enquiryes, so Disputes, and variety of Apprehensions, and that too among men both godly and learned, yea, that have been eminently so. True it is, that in Principles which do more nearly concern the foundation, or that relate to the substantials of the Covenant, Orthodox Writers are of the same Judgement; and their Circumstantial differences have caused the light of Truth to break forth with a greater brightness and glory, Ex collisione Ingeniorum fit scintilla Veritatis. There are very judicious 
b Dr. Jacob, Mr. Blake.  Divines, who in their Discourses of the Covenant of Grace, take it in a more strict sense, for the same with that Covenant of Mercy, which the Electbeleeving World is the proper subject of. Others (and those who have been great 
c Dr. Preston, Mr. Rutherford, Mr. Gelaspy, Mr. Ball.  Lights in the Church of God) under the Covenant of Grace, comprehend the Covenant of Redemption. Those glorious & blessed Transactions, which have from the days of Eternity, passed between the Father and the Son, concerning the Redemption of lost Sinners, are, (though Decrees & purposes) by the Scriptures held forth, and expressed unto us, in a Covenant-way. The Lord Christ, is the Prince Head, and Mediator of the everlasting Covenant; He is the great Patentee, with whom that heavenly Charter is confirmed, and established for ever. Indeed, the Covenant of Redemption in respect of Christ is rather of Works, than of Grace, his obedience being every way perfect & meritorious; but as it relates to us, it is a Covenant of Grace, since it was from Infinite grace in the blessed God, that He hath given his Son to be a Surety for Sinners, and that as to those whom Christ hath Undertaken for, He accepts of the obedience of another, without requiring Personal satisfaction according to the Rigour and Holy Severity of the Law.  
Various also, have the Conceptions, and Expressions, of very worthy Men, been, concerning absolute, and conditional Promises. Some who affirm the Covenant to be 
d Mr. Cotton Mr. Bridge, Mr. Petto. etc.  absolute, yet acknowledge that Faith is necessary in order to Justification, and that sincere Obedience, and perseverance therein is necessary, necessitate Praecepti, et Medij, in order to the enjoyment of Salvation; only, they are not free to use the word Conditions, lest they should make those things to be Causae regnandi, which are but Via ad Regnum. On the other hand, they that assert Conditions to be in the Covenant of Grace, do nevertheless, own, that there are some Promises therein 
m See Mr. Bulkley of the Covenant.  which as to the subjects of them, are free and Absolute; viz. The Promises which respect first grace, the pouring down of the Spirit, the giving a new Heart, etc. And that the Conditions or Qualifications required of men under the Gospel in order unto Life and Salvation, viz. Faith, Repentance, Holiness, Perseverance, shall most infallibly be performed as to the Elect of God, by reason of the Covenant of Redemption, which is the foundation of that Covenant, which some Judicious and Learned, call the Covenant of Reconciliation: So that they are far from asserting an Uncertainty in the efficacy of the death of Christ, or a Conditional Will in God, depending upon, and determined by the Wills of Men; which Arminian Heterodoxy hath been elaborately confuted, by sundry great 
o Twiss de scientia media. Voetius disp. de conditionata, seu media in Deo scientia.  Authors. Thus far then, the Controversy about absolute & conditional Promises, is not of such moment, but that we may, saluâ Fide & Charitate, allow men to express their Notions, and peculiar sentiments therein: Only there are, who under pretence of Absolute Promises destroy both saving Faith, & Obedience. Antinomians do no better; and some there are, that under that pretence would establish an Assurance of Salvation, before and without those gracious Qualifications which the Scripture declares all men that are destitute thereof, to be Christless, under the wrath of God, and the Heirs of eternal Death. It will be found that such Doctrine is not the way to comfort true Believers, but to harden presuming Hypocrites, who are willing to be sure of Heaven, and yet to retain some secret sin; but what good will such a man's assurance do him, in the day, when God shall take away his soul?  
It is of vast Importance and Concernment, for men to be duly instructed and established in the Doctrine of the Covenant: since most of the Errors of the Times are thereby confuted. Blind Popish Errors, concerning Merits, Satisfaction, many Mediators, etc. Arminian Tenants about Universal Redemption, Free Will, Apostasy from Grace, etc. Socinian Haeresyes, denying the Deity and Satisfaction of Christ. All these Errors are inconsistent with the Covenant of Redemption, according as the Doctrine thereof hath (in these later Times of Light especially) been held forth from the Scriptures by 
* See Dr. Jacob, and Mr. Flavel's Sermons concerning the Covenant of Redemption.  several whom the Lord hath raised up, and enabled unto that Service for his Name. Antinomian Errors oppose the Truth of the Covenant, both as established with Christ (the Second Adam) and with Believers who are his Seed, that by the Gospel are required to live according to the Holy Rules of the Word of God, and concerning whom the Lord hath promised that they shall do so. Isa. 60. 21. with 53. 10, 11. Anabaptistical Errors have been very fatal to the Churches of Christ since the Reformation; in which respect a 
g Amiraldus de Pace inter Evangel. procurand. P. 246.  Learned Man giveth wise Council, when he adviseth the Ministers of the Gospel to be (in a more especial manner) Industrious to establish their People in Truths that are contrary to such Errors. It is from Mistakes about the Covenant, that Men are carried away with deluding Opinions, to the unspeakable Prejudice of their Children as well as of themselves. For my own part, I do solemnly profess it, I value that Covenant-Interest, which God of his Grace in Christ (through the blessing of Abraham come upon the Gentiles) hath vouchsafed not only to me, but to my Children, to be ten thousand Times better, than any earthly Inheritance which this World can afford: And truly, they have little reason to expect that God will bless them in their Posterity, who set at nought so blessed a Privilege.  
These things being so, the ensuing Discourse concerning the Covenant of Grace, will (I trust) be of good Use among the Lord's People: Therein the Reverend and worthy Author, hath with Candour delivered his own Judgement in Points that are of a more Controversial, and Circumstantial Nature; not being willing to contend about Words, where there is an Agreement in the main Principles, on which the Truth stands immovable. I know, there are many excellent Treatises on this Argument, already extant. Nevertheless, what is here presented is not to be thought supervacaneous, since the Reader will find that these Sermons, as to the Doctrinal part of them, are Succinct, Solid, and Judicious; and that the Applicatory part, is both Powerful, and Seasonable, being wisely accommodated unto the present State of these Churches: more especially unto such as have lately and Explicitly renewed their Covenant with God, and one another. Blessed be the Lord, in that He hath stirred up the Heart of this His Servant, to give such faithful Exhortations, and Cautions as are here to be seen. In special, I rejoice to see what is Expressed, Pag. 107, 110. Where Professors are called upon to deny themselves in some Lawful Libertyes, rather than to occasion others to sin against the blessed God; And the Neglect of Church-watch and Discipline, is bewailed, as that which doth make Religion to languish among us. And it is a delight to see that serious and solemn Caution, Pag. 124, 125. to the Children rising up, that they should beware of overthrowing the Foundations which our Fathers have laid.  
Now the Lord own, and go along with his Truth, that thereby many may be awakened, quickened, encouraged in faithful Desires, and Endeavours to keep Covenant with God. So may they hope that the Lord's Faithfulness in keeping Covenant with them, will extend itself to them that fear Him; yea, unto them, and to their Children, and unto their children's Children, from generation to generation.  
Boston. N. England; Novemb. 15. 1682. INCREASE MATHER.   


Covenant-Keeping the way to Blessedness.  PSAL. 103. 17, 18. 
17. But the mercy of the Lord is from everlasting to everlasting upon them that fear him: and his righteousness unto children's Children.  
18. To such as keep his Covenant, and to those that remember his Commandments to do them.  
IT is an Observation worth our serious minding, that ever since God made Man upon the Earth, he hath dealt with him in the way of a Covenant: he was no sooner brought into the World, but was transacted with in this way: and when he had utterly lost himself by his disobedience to the first, than was a new & Gospel Covenant opened and revealed unto him, in that first glorious promise made after man's Apostasy; that the woman's Seed should break the Serpent's head, Gen. 3. 15. The knowledge therefore and understanding of the Covenant, and of our true relation to it, is that which only can help us to the knowledge of our own true estate, which is done by comparing ourselves with it: Here also we learn our duty by framing ourselves according to the condition of it. This last is of special moment to be pondered by a Church or People, designing to renew their Covenant with God, and is the main design of this present Discourse.  
This Psalm is a Psalm of Praise, its proper design is to move and persuade the Church of God to celebrate His Glorious goodness and mercy to His People; to which end there is from vers. 3. to 20. a particular enumeration of various benefits, for which he is to be acknowledged and honoured in the lips and hearts of His People: One of these is recorded and illustrated from vers. 15. to 19 viz. His endless mercy, and described,  
1. By its duration, from everlasting to everlasting, it is not a fading or soon-expiring Love, but abiding; this is illustrated by the contrary, or compared with the mercy of Man, which must needs be like Himself, and what He is, He tells us, vers. 15, 16. His days are as grass, etc. He is a poor, frail, withering, dying thing, blown down like a bubble, with a little puff, soon gone, and the remembrance of him lost in a little time.  
2. By the subject of it, whereof here is a threefold Character, all indeed aiming at one and the same thing, but varying in the expression, and that for our better information: the subjects thereof are described by,  
1. The inward principle whereby they are acted, them that fear him which word is 
Jara, quando ad De ●m refertur generale est complectens omnem reverentiam quae cum veneratione & Religione Deo exhibetur. Chemn.  used in the Old Testament to be an expression of the obedience of Faith; they that fear God are true Believers, that have received the heart of Children, it intends that reverential and filial fear that is in true Converts, which is the spring and principl of obedience  
2. The practice of this principle, such as keep His Covenant: i. e. those that so order their lives, as to observe the obligation lying upon them in the Covenant, and endeavour to frame themselves according to the Terms and Prescripts of it, and that observe the conditions of it.  
3. The rule which they follow in their practice, and how they follow this rule; that remember His Commandments to do them: i. e. that study much to acquaint themselves with the will of God about their duty, or how He expects that they should order themselves and their ways; and this with full purpose, and constant endeavour to practise accordingly. Though it be the second of these I mainly intent to follow, yet so as including or comprehending of the other two, for he that keeps Covenant is one that fears God and keeps His commandments; these two comprise all that is required in the Covenant, Eccl. 12. 13.  
3. By the Entail of it, vers. 17. where the word Righteousness, is put in instead of the word Mercy, to note unto us the sweet consent that is between Justice and Mercy in this work, and also to confirm us in the belief of the certainty of the accomplishment of this promise, inasmuch as God being a God of Righteousness, cannot but do that which is right, he will therefore Perpetuate his mercy according to the tenor and Terms of his Covenant.  
* The word Covenant, used in our 
Berith Ab eligendo, quia eliguntur Personae etc. Buxtorf. quod foedus est mutuus Consensas duorum, super aliqua re,  text, implies a mutual obligation, and voluntary, between parties, comes from a Root which signifies to choose, because in a Covenant there is a choice of parties and conditions.  
* The word Keeping, implies a watchful care: a Noun from the Verb Shamar Cannotat signifies Watch-Tower, implying that it is no easy matter to keep Covenant, 
Curam, Solicitudinem, & Diligentiam, Rivet,  but requires care, diligence, vigilance, observation, and much pains, all which are required in a watchman  
The text propounds a great benefit, with a condition: i. e. it tell us that there are great and glorious things to be had with God, and shows us the way in which they are to be enjoyed: and lest any should suppose this to be a legal and not evangelical proposition, let the terms of it be exactly minded, and we shall be satisfied: The promise speaks not of things to be merited, purchased, or earned by us, which are legal terms, but it speaks of Mercy: now the dispensation of everlasting Mercy belongs not to the Covenant of Works, but of Grace: the Covenant of Works hath no mention of Mercy: Besides, wherever any mention is made of favour to fallen Adam's Children, it is of Grace: The first Covenant affords no relief to these. It outreacheth the power of fallen Man to keep that Covenant, and in such a way to obtain the Promise.  

c Vide Synops. pur Theol. Disput. 22. S. 13, 14. etc. Poedus Evangelicum vel vetus est, vel novum Maccov.  It is a grand mistake for any to account nothing Gospel, but the New-Testament: Indeed the greatest part of the Old-Testament is Gospel, containing the Gracious Transactions of God with fallen Man: Now wherever such a thing is made mention of, it must needs come under the tenor of the New-Covenant, the first being made weak by the Sin of Man, & no ways able to help him, Gal. 3. 21. Which could have given Life viz. to fallen Man. Moreover the scope of this whole Psalm, is evangelical, namely, to represent God to us acting in the application of the mercies of the Covenant of Grace, Pardon, Forgiveness, Pity, tender Care, etc.  
Object. But if fearing God, keeping his Covenant, doing his Commandments be here conditions of this Promise, than it is legal, for these are Works.  
A. Conditions are said to be of two sorts.  
1. Antecedent, which hold forth the cause, whereof the fulfilling of the Promise is the effect, and such conditions in a Covenant, are said to merit or earn: such were the conditions of the Covenant made with Adam: Do and live. He was to have earned his happiness in a way of doing, and this is legal.  
2 Connex and Consequent, which only holds forth the Connexion of things, or the way and means of conveyance, by and in which God gives the things which are promised, but not for which, and yet without which they are not given. See, Rom. 8. 13. And of this sort are the conditions of the Gospel-Covenant, 
d Requiruntur equidem in hoc (scil. foedere fidei) opera rerum, non primario, ut scil. ex iis homo justificetur: sed consequenter &c. Maccov.  among which these in our text are to be numbered: and this is not legal, but purely evangelical: they merit not as Works, but only lead as the way to inherit the Promise, otherways many expressions in the Gospel must needs be accounted legal, where doing this and that, bears the respect of a Connex-condition. See, Heb. 12. 14. Rev. 2. 17. etc. Tit. 3. 8. Moreover, in the legal conditions, there is required perfection, in these God respects sincerity. Hence.  
Doct. God hath in the Gospel promised everlasting mercies to all those that keep his Covenant.  
The matter now to be treated of, being the Covenant, in which God's professed People stand obliged, and principally that part of it which is incnmbent on them to look carefully to, that we may the more clearly understand it: The explication may be taken up in considering. 1. Something of the nature of a Covenant in general. 2. What Covenant is here intended, and something of its distinct nature. 3. What it is to keep this Covenant. 4. What are those everlasting mercies that are therein engaged. 5. The evidence, and grounds or reasons of the Doctrine: Of these in order.  
I. Concerning the natnre of a Covenant in general: 
e Foedus inter Deum & homines, non est proprie foedus; sed analogice Maccov.  there is something Analogical for God's transactions with his People, being suited to the condition of Mankind, hence, whatsoever is essential to a Covenant among Men, is here applicable by way of Analogy, and the consideration of humane deal, by way of Paction, will serve to afford much of light for the clearing up of our understandings in the way of our communion with God.  
A Covenant, in general, may then be thus described: It it a mutual Engagement between two Parties. Whatsoever is contained in this description, necessarily belongs to every Covenant, and if you take away any one syllable of it, it destroys the nature of a Covenant.  
In this Description three things are observable:  
1. 
f Ark of Covenant opened, pag. 6.  That it is required to every Covenant that there be two parties concerned in it: the notion of a Covenant belongs to the head of Relation, now all Relations are made up of two parties: every Relate must have its Correlate: if there be a Father, there must be a Child: if there be a lender, there must be a borrower: so if there be a Covenanter, there must be one to be Covenanted withal. It is improper to say a man Covenants with himself, or if he doth, he must pnt on a double respect, or represent himself under various considerations to himself. And as there must be two parties, so no more than two parties are in a Covenant, absolutely necessary; nay, properly there can be no more: For although there may be ten thousand Men engaged in a Covenant (thus all the Subjects in a Kingdom do stand in Covenant-relation to their Prince) yet still they constitute but one party in that engagement. This doth not deny but that a Covenant may (in case of need) admit of an interposing Party, whose place and business may be to stand as a surety, and that either for one Party, or else between both, and for each; which latter sort of surety is also called a Mediator: 
g Id. Cap 7.  yet this is not essential unto a Covenant as such, i. e. there may be a proper Covenant without it: although (as cases may be circumstanced) it is sometimes very needful for the better, and more firm establishment of a Covenant: But this makes not an increase of the number of Parties, because his suretyship placeth him with, and puts him into the same state and condition in which the party or parties do stand, He being involved in the same obligation with them.  
2. 
h In foedere se mutuo solenniter obligant. Kecke rm  In every Covenant there is an obligation or engagement and therein it agrees with all Bills, Bonds, mortgages, or whatsoever of the like nature. That a Covenant is an obligation, will appear from the end or intent of the making of it, and that is to give the greater security to those transactions that are between men. It is that there may be afforded the best assurance that can be for the performance of a promise: Now it is the obligation under which a man stands that puts him upon it to be the more careful to stand to what he hath promised to do, who might possibly be otherways slack and remiss in performing of it: And hence we read of the bond of the Covenant, Ezek. 20. 37. I will bring you into the bond of the Covenant. i e. either under the forfeiture of the obligation, or else to renew their obligation; and so there be some that interpret it, I will afflict you till you solemnly renew Covenant. Yea, it is so essential that sometimes the Covenant receives Denomination from it, Zech. 11. 7.  
3. In every Covenant there is a mutual obligation; and herein consists the form or distinct nature of it: hereby it is distinguished from a mere bond or obligation, for though in that there be two Parties, and also an engagement, yet this engagement is but on one side, it is not mutual; and the reason of this difference lies here, because a bare bond, is an acknowledgement of a debt due upon the account of something already received in hand, unto the payment whereof he herein so far gives security: but a Covenant is an agreement about something to be done on the one part, and upon the due performance of it, there is something to be received on the other part, and that the one may have his work done, and the other may not lose his recompense, hence there is mutual security given, and this is properly a Covenant: Thus the Covenant between God and us runs upon such terms, I will be to you a God, and you shall be to me a People, Exod. 6, 7.  
But for our more full consideration of the mutual engagement of a Covenant, we may observe a few particulars explicatory, viz.  
1. In every Covenant there is something to be performed, and something to be received upon performance; these two are properly the matter of a Covenant, or the things that go in to its constitution, which two when they are in a Covenant-way ratified, do constitute its form, it ariseth from, or is grounded upon the occasions of dealing or trading between one and another: in like manner we shall find in Scripture, that the Covenant of God is mainly made up of precepts and promises, for the matter of it, I say mainly, for though it be accidental to a Covenant, yet sometimes, and in some Covenants there is also a forfeiture unto which the party who is bound to performance of any thing, doth stand obliged, besides the loss of the benefit he might have gained, by doing of his duty, and this also we find to be in God's Covenant, and is comprised under the threaten which are annexed unto it.  
2 The ground or reason of a Covenant is, that each Party may be secured from suffering any damage by the other; but may be able to claim and recover the performance, that the one may not fail of having his work done according to his mind, and the other when he hath done it may not be at a loss for his recompense: each Party is concerned to have security from the Party he indents withal.  
3. Hence it is requisite that the obligation should be mutual, because this is the only way for men to express fair dealing one with another, and so to be able to uphold a loving compliance: It is the proof of sincerity: deceitful men will give fair words, and make plausible promises; but every honest and well meaning man, will be as willing to be bound as to have another bound to him, and therefore will be as ready, to give as to take security: It is true such proceed among men arise from the falseness which Man is prone to, which God is a stranger from, and therefore in himself needs not so to be engaged: His Promise is unfailable, but He indulgeth it to the weakness of our Faith.  
4. Hence also (the obligation being mutual) there is no Party in a Covenant that is at liberty, or stands free, but is under engagement: It is not now at his pleasure whither he will do or not do, though before it might be: Yea, God Himself, though a free Agent, and His Grace is free Grace, who might have chosen whither ever He would have come upon any terms with His Creatures; yet acknowledgeth His Covenant-engagement in which He hath bound Himself, and bids us humbly to plead it, Psal. 74. 20. Neither doth this infringe, but enhance the free Grace of God, that He is thus freely bound, who might, without wrong to His Creatures have stood free.  
5. By reason of mutual obligation, and that with respect to performance and recompense. Hence in every Covenant there are two things always to be distinctly, and carefully considered, namely the conditions and the consequents.  
1. Conditions, wherein there is something required of, and engaged in to be performed by the one Party, this is so essential, that there can be no Covenant without a Condition. They are grossly mistaken who would propound that, as one difference between the Covenant of Works, and that of Grace.  
That that had Conditions in it, but this hath none, but is absolute, or a free and full Promise without any Condition. To deny it to have Conditions, is to deny it to be a Covenant. In the Covenant of Grace Believers not only have a hope, but it is a grounded hope, and it is grounded in the Covenant. Now that ground of hope which flows from the Covenant to the Party standing engaged to service, is properly from the condition of it; why else might not every one to whom the Gospel is propounded enjoy this hope? contrary to, 1 Joh. 3. 4. He that hath this hope purifieth himself as He is pure. i e. He Fortifyeth his Hope by his Obedience: and thus every Gospel-command becomes a Covenant-command. There may be an absolute command of mere Lordship, or Sovereignty, but it cannot bear a relation to a Covenant, as a part of it, but it must, besides the nature of a Command, bear also the notion of a Condition: for, where there is a Command without a Promise, that is an act of mere Lordship, such an one proceeds according to Power, but where there is a Command with a Promise, or threatening adjoined unto it, this is now clothed with the respect of a Covenant-command, & so carries the nature of a Condition in it with respect unto the Promise: as when God commands us to believe, & promiseth that if we so do we shall be saved, or threatens, that upon failnre of believing, we shall be damned, Mark. 16. 16.  
2. Consequents, where there is a Promise, or a threatening, or both annexed to the Condition, and engaged in: As the command is laid upon the one Party, or the Condition is undertaken by him, so the Promise is made and engaged in by the other Party: I do not say merely or absolutely a Promise, but a Promise bearing a relation or respect to the Condition. Every Covenant-Promise is an Hypothetical Promise. One may indeed, who is a free Agent, make (if he will) an indefinite Promise, or absolute to another, to do this or that for him, but here is but a single, and not a mutual obligation, and thereupon it bears not any relation unto a Covenant, where the tye is mutual: God was not tied by any necessity of nature to this or that way of dealing; He might therefore, had it seemed good in His eyes, have acted merely as a Sovereign, and promised Life and Salvation, illimitedly to these or those according to pleasure; but because He hath chosen to deal with Man in the way of a Covenant, therefore He doth not so do. An absolute Promise cannot be a Covenant-Promise, because it contradicts the nature, and takes away that which is essential to a Covenant. Hence, neither doth this distinguish the two Covenants, the first and second, that the Promises of the one follow the Conditions, the Promises of the other are without any consideration. Every Covenant must have the essential requisites of a Covenant in it, the Promises of it must therefore be conditional, and the fulfilling of them consequent upon the performance of the Condition: and in the same relation with the Promises are also the threaten, one referring to the performance, the other to the non-performance of the Condition, See, Isa. 1 19, 20. Mark. 16. 16.  
Thus of the nature of a Covenant, as to the essentials of it: but for our more full and clear understanding, we may consider that there may be some accidental difference between one Covenant and another, according to the different capacity of the Parties: we may therefore observe this one distinction of the Covenant, viz.  

i Foedus est par, vel impar Kecker.  Some Covenants are made between equals on equal terms, others are made between superiors and inferiors; which occasions a great difference in Covenants.  
I. Some are made between equals upon equal terms, which parity or equality I understand not, with any reference to their personal capacity, but only as they stand under or related to the Covenant transaction: and then are both Parties equal, when in their dealing and obligations they stand upon equal or even ground, which is,  
1. When the obligation is not only mutual, but also interchangeable, viz. when each of the Parties stands alike bound, both to conditions and consequents, and this is a complicate Covenant, when the performance of it is requisite from, and the thence arising profit or loss is to fall upon both alike; of this nature or kind we are to account all Leagues offensive and defensive which are made between Kingdoms, or Colonies, no ways depending one upon another, but by acts of friendship: such also are Marriage-Covenants; for, although the Parties are in some respect unequal, yet the obligation to duty, and the benefits arising, are interchangeable.  
2. When, although the Condition lies upon the one Party, and the consequent upon the other, or one is bound thus to do, and the other to remunerate him so doing; yet still the profit or loss is no ways more or less redounding to the one then to the other: as when a Covenant is made, that such a person shall do this or that piece of service, for which (if he perform it) he is to have such a recompense; if he perform it not, he is to have nothing: here neither hath any advantage over the other: here all obligations on either side are merely hypothetical, and there is no fault in neglect.  
3. When one Party stands in no more need of such a Covenant then the other, the one hath as much dependence as the other, and no more, there is no more natural tye or necessity here or there, here also is some sort of equality.  
2. 
k Impar, quo altera pars confoederatorum est superior altera inferior. Idem.  Others are made between superiors and inferiors; where I also consider superiority and inferiority, not barely as it may be in though subjects themselves, their nature, station, etc. but only as they stand unequally in the Covenant, and this difference is to be considered in two respects.  
1. Wither the Parties in all other respects be equal or no. Yet when the one Party hath a necessary dependence upon the other, for some benefit which he absolutely wants, and is to receive from him, which the other hath no need to confer upon him, nor is any ways advantaged by that which he is to do for him, and he therefore doth it merely upon the others necessity, for which he expects some acknowledgement, and accordingly condescends to terms of agreement, thus the borrower is a Servant to the lender: Thus a Potent Prince some times undertakes the protection of a distressed State. Thus also God in Christ undertakes the defence and salvation of a Company of poor undone perishing Sinners that stood in absolute need of His help, but of whom he had no need, but only to do them a pleasure, and thus Hezekiah pleads the Covenant of God, Isai. 38. 14. I am oppressed, Lord undertake for me, Thus they, Jeremi. 14. 9 We are called by the Name, leave us not.  
2. When the one Party hath full and absolute power ever the other Party; it is in his hand, and he hath ful● right and privilege to do with, and dispose of him according to his own pleasure, and may therefore lay upon him what obligations he sees meet, and bind him to such Conditions as suit best with his own Will; and the other stands under a necessary engagement, either by duty, or at least because his Condition is such as he must needs accept of such terms as are propounded to him, or else he hath no hope nor help in his hand: Here is a full and absolute Superiority, and Inferiority; and it is an Act of Voluntary Condescendency in him to come upon any terms of agreement, who might have been inexorable: Thus it is in the Hand and Power of the Conqueror to give Conditions to the Conquered, and it is a favour to do it when it was in his Power, and it may be he had been many ways provoked to have destroyed them; and if he give them fair and noble Conditions, his great Candour, and Royal Magnificence is therein expressed. In this Covenant thus circumstanced, the Conditions of it are truly and properly called a Law, because they are propounded with the Authority of the Superior; and the Inferior is held under a necessity, either to accept of them, or to suffer. Hence, also the Scripture useth the Word Covenant and law Synonymically, and indifferently; and each Synechdochically; and as the Condition is called a Law, so the consequent, or the engagement made on the Part of the Superior is called Grace, because it is a free yielding in him to become bound in any favour, to those that were under his Power, and whom he might as well have made to feel his severity: So that in this state of Superiority, and Inferiority, which is absolute, a Law given, with a Promise, or threatening, or both, annexed to it from one that hath full and free Power to enjoin it, and signified unto those that do stand under a tye of necessity or duty to accept of it, and do not withstand it, is properly to be reputed a Covenant, it being a mutual obligation between two Parties, which ever constitutes a Covenant: And this may suffice for the explaining of the general nature of it; the particular consideration of which things, so far forth as they may be made use of, as applicable to the present design, viz. The nature of the Covenant between God and His People, will follow in the sequel  
II. We are to consider what Covenant this is which is here intended, and something of its dictinct nature: and that the way unto this may be made clear, we must take a brief survey and view of the whole transaction between God and Man, since the time that God created him upon the earth, and the accommodation of each Covenant to the state of Man, whether pure or lapsed.  

l See Dr. Gouge Comment. on Heb. 8. 6, 7, 8.  Now these Covenants are of two sorts, viz. of Works, and of Grace; and are usually called the Old and the New Covenant: of each I shall speak something, to show wherein they agree, and wherein they differ.  
1. The Old Covenant, or Covenant of Works was accommodated to the State of Man in his innocency, and is therefore called of Works, because it was propounded under the notion of Work, and Wages: 
m Vi Foederis, moralia opera Creaturae respectum habent ad felicitatem. Alsted. Theol. pag. 361.  though there were abundance of Grace in that, taken in a large sense, for, not only all those habitual principles, with which Man was furnished, as Knowledge, Righteousness and Holiness, impowring him to do his duty, which were Additions to his Nature, and are entitled the Image of God; were Gods free gift: nay, His Creation itself was an effect God's bounty, who did not owe him a Being: but also the reward proposed was of that Nature and Value, as that the Pepper-corn of Man's most perfect obedience, (which could no ways enrich or profit his Lord) could not be thought to hold a valuable proportion to it: Yet, notwithstanding, there was a Rule of Justice also attended in this matter (which is no Egyptian Taskmaster, requiring Bricks where no Straw is given) God therefore made Man upright, Eccl. 7 29. i e. Fitted him for His Rule, with a concreated Power to attend it, and he suited a Rule to this capacity, and both told him what was his Work He expected from him; What should be his Wages if faithfully performed; What should be his damage in case of non-performance: His Talon was given him, and he was himself to improve it, and therefore is it called a Covenant of Works.  
2. The Covenant of Grace was every way suited to the condition of fallen Man, who having lost the Stock and Estate, the trust whereof was at the first committed to him, and now become utterly Bankrupt, and no ways able to set Up again of himself, must have indulgence shown him, and help afforded to him, otherwise he is ruined for ever, and it is therefore principally said to be of Grace, because the whole contrivance of it in all things, as it respects the objects, namely Man, is absolutely free. Man was a forfeited Creature into the hands of revenging Justice, and God might have left him there for ever, and done him no more but his right, it was then great Grace to stoop to make a New Covenant with Him: and the whole frame of it, in all the parts of its Constitution is so considered and stated as carries with it a manifest demonstration of the Riches of Grace.  
That these two Covenants are not only divers, but opposite, the Scripture seems to declare, though this being the opposition of Species, there are many things in which they do agree; and there have been dangerous errors which have arose from mistakes in this point: It may not then be amiss for prevention here to put in two or three Considerations.  
1. The Covenant of Works and of Grace agree in the general nature of a Covenant: for this we may see the description given under the former Head, for they are both of them equally Covenants: My meaning is, the transactions in them are Analogical, or accommodated to our conceptions of a Covenant, in both alike.  
2. The Covenant of Works is not destroyed, but accomplished by the Covenant of Grace. The Covenant of Works was in some sense an everlasting Covenant, for it was not to be taken away by disannulling, but by accomplishment: This he who knew his own Work professeth, Mat. 5. 17. I am not come to destroy, but to fulfil, viz. The Law, i. e. the first Covenant for He came to merit Heaven for us in a way of Doing; and in this sense one Covenant is not against another: See, Gal. 3. 21. Is the Law then against the Promise of God? God forbidden: The Covenant of Works stands of such force, and bears such a Relation to all Mankind, that it must be fulfilled to a tittle, and so satisfied, or else no Man cannot be saved. The Covenant of Grace wageth no War with that of Works, but its business is to find out and propound a Way, whereby it may be fully performed according to all the challenges of it, and so as thereby clear discovery may be made of Grace unto Man, for whom it is fulfilled.  
3. Yea, Man's Salvation is so contrived in the Covenant of Grace, that the Justice of the first, and the Mercy of the second, the Righteousness of the first, and the Peace of the second, do entertain each the other with mutual embraccs of perfect amity, Psal. 85. 10, 11. And herein indeed are manifested the unsearchable depths of infinite Wisdom, that the Covenant of Works is not laid by as an useless thing, but is acknowledged in all its claims and challenges; yea, and Gloriously, Triumphantly Exalted, and yet the People of God removed out of harms way, and no whit endangered by it, as being not personally under the Law, but under Grace, Rom. 6. 14. But I proceed.  
That Covenant which is now under consideration, is the second, or New-Covenant, or Covenant of Grace, in which only it is that the everlasting Mercy of God breaks forth and appears to the Children of Men, now fallen from the obedience of the first.  
This is by some called One Covenant, because it indeed contains in it but one design, viz. The exaltation of the Glory of mercy (tempered with Justice) towards a company of undone Men: The procuring and accomplishing of which, in this way, is that one business which is directly aimed at in it. But yet if we look upon it narrowly, and view it from the beginning to the end, we shall find that there are contained in it two distinct Covenants, and both of them Covenants of Grace. Now the reason why we are to look upon the business of Man's Salvation to be performed in two Covenants, will plainly appear, if we consider the three particulars last mentioned: from whence we may gather that there are two Works to be done, in the bringing of fallen Man to Glory, viz.  
1. The first Covenant is to be compounded with all and satisfied, the demands of the Law must be answered, and that must be according to the rigour of Justice; every Condition of it must therefore be fulfilled to a tittle. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. 18. There is nevera syllable of merciful condescendency in that Covenant; nor, though fallen Man be a Bankrupt and broken Merchant, will it ever come to any losing composition with him; whither he have or have not to pay, it will have all its due in weight and measure.  
2. The Condition of the New-Covenant must be performed, for, in, and by those that are brought under it. For, though there are other Conditions, and such as are suited to the state of fallen Man, and the manifestation of the Grace of God to him, yet they are as positive unalterable Conditions as those of the first, 
n See Pareus on Gen. 18. 19  and do as certainly exclude from happiness and sentence unto misery those that fall short of them, as did the first, Mark, 16. 16. Now these are two distinct things, and unto them are adapted two distinct Covenants, though both are full of Grace to fallen Man, which will be further cleared when we consider the difference between them. And indeed the want of this consideration is that which puzzles many a soul, and makes them confused in divers conceptions which they have concerning the Covenant: for (as learned 
o Preface to Covenant of Redemption opened.  Doctor Owen well observes) to the understanding, conceptions, and notions that Men have of the Covenant of God, and as this Doctrine is stated in their minds, so are their conceptions of all other sacred Truths conformed.  

p Ark of the Covenant, P. 1.  Of these Covenants the first is by divines called the Covenant of Redemption, and the other the Covenant of Reconciliation: For although God be reconciled in the first, or satisfaction is given Him, which he takes up with on the account of all His chosen, yet the actual transaction between God and Man, or mutual Reconciliation is accomplished in the second. In the first is the Price of Man's Ransom paid, and he by Price redeemed, therefore styled of Redemption. In the second, the application of it is made, and the heart of Sinners is reconciled unto God: Hence termed of Reconciliation. When the Scripture speaks of the Covenant of Grace, it sometimes intends the one, and sometimes the other of these, and though these two agree in many things, yet the difference between them is such, as will well amount to such and so great a diversity, as to denominate them two really distinct Covenants. 
q Idem. Pag. 114. etc.  They both indeed arise from free Grace, as their Original giving Being to them, and they do each design the Glory of this Grace as their ultimate end, and the Salvation of Man as the way by which, or Man with respect to his Salvation, as the subject in which that Grace is to be glorified; and they equal extend only to the Elect, and all of these as the subjects of Application of that Grace in which they are terminated; and do lastly centre only in Christ as the undertaker, and great Efficient that is used in the accomplishment of them; for in both of these Covenants Christ stands in our Room and Place, and is responsible for us, in the one as a Sacrifice, in the other as a Surety: But yet there are divers remarkable differences in them: For,  
1. 
r Idem. P. 118. ctc.  They have different Parties: In the one God and Christ are the two Parties, i. e. Christ Personal, or the Person of Jesus Christ God Man; but in the other God the Father, Son and Holy Ghost make the one Party, and Christ Mystical, i. e. Christ and His Church considered as One, do make the other: And that I here put Christ into both Parties is not to be wondered at, because He is Mediator, and Surety on both sides: Christ is looked upon in the first as a Peculiar Person Covenanting, in the other as a common Person in the Name of His Elect. Hence, in the first of these the People of God are not to be looked upon as Parties indenting, but as a Subject indented for; they do not Covenant to redeem themselves, but are the Matter of Christ's Redemption, and hence they are contained, not in the Condition, but in the Promise of that Covenant, Isa. 53. 10. If he shall make His Soul an offering for Sin, There is the Condition, His Soul shall see His seed: There is the Promise; here therefore they lie in the Promise, and there Salvation is the wages of Christ's Obedience: but in the second they are indenting in Christ, and stand with Him under a Covenant-Condition: Text; and this will show us a satisfactory reason, why many Promises come absolutely to us, which are yet conditional Promises in the Covenant they belong to: ex. gr. The Promise of Converting, Healing, Leading, comes absolutely to the Elect, for they are converted without any previous Condition in them; nor can we justly suppose any previous Preparatory dispositions or qualifications, as Conditions ascertaining conversion: Hence that, 2 Tim. 2 13. If we believe not, He abideth true, He cannot deny Himself. i e. His Promise made to Christ: But still if we refer this Promise to the right Covenant, it is conditional, and belongs to the Covenant of Redemption; where, for the obtaining of this benefit, Christ stood engaged to buy him out of the hand of the Law, and purchase and make payment for him of an inheritance among the Saints; and if Christ had not fulfilled the condition of that Covenant, no Elect Person had ever been converted: It was Christ that agreed for; yea, bought and paid for them first: Hence it is, that although the Gospel be propounded so in the Covenant of Reconciliation, as to Promise Life upon condition of Believing, yet God in faithfulness doth give to His Elect this Grace of Faith, makes them Believers against their natural Wills, taking away Obstinacy and Infidelity, and so brings them under the Condition by mere Grace, because there is a more ancient Covenant of Grace than the gospel-covenant, in which He stands fully and freely obliged thus to do.  
2. The one of them is between equals, the other is between Superiors and Inferiors: When I say the first was between equals, my meaning is, that both the Parties were equal, and the terms also equal. There was an equality between the Parties, it was a compact made between God the Father and His Fellow, so Christ is called, Zech. 13. 7. He counted it no Arrogancy or Injury to be His Compeer Phil. 2. 6. An equality also in the terms, it was a free Covenant on God's Part, He was not at all obliged to it, but did it according to His good pleasure, Col. 1. 19 It was Voluntary also on Christ's Part, He did it spontaneously, Phil. 2. 7. Whereas the other is between Parties greatly disproportionable. As in the Covenant of Redemption, the Parties were equal, and the Conditions equal; what Christ paid down was worth that which he received, His Blood was Precious, and well worth the Lives of all that were Redeemed by Him so here in the other the Parties are in themselves greatly distant; there is the great God on the one side, and Man who is but a Worm on the other, a Holy God, and Sinful Man, a Sovereign God, and Man a forfeited creature, lost, undone, miserable: the condition also and consequents of this Covenant hold no proportion of virtue between them, a little Faith and an exceeding weight of Glory. Again, the one Party He is free and no ways necessitated, might have glorified Himself in their ruin, and He is Sovereign, they are condemned Captives, He may lay what He will upon them, and they are bound to accept it, and if they do refuse it, that refusal shall increase their guilt.  
3. Though the Covenant of Redemption was a Covenant of Grace, respecting the design and subject it aimed at, and that both on God's Part, and on Christ's Part, both of them conspiring, and proposing the recovery of fallen Man, from a state of misery without any merit of his own; yet in the true nature of it, as it was made between the Parties Covenanting, it was a rigid and strict Covenant of Works: If we consider what the Redeemer was to do for the procuring of Salvation for His People: Jesus Christ, standing in our room and stead, undertook and engaged to perform every tittle of the first Covenant: He did not assume a Lordship over it to abrogate it, but became a subject of it to fulfil it, Mat. 5. 17. and upon this account, or on these conditions He was to receive His reward: the conditions that were laid upon Him were Works: It was by Obedience that He was to Redeem us, Rom. 5 19 By the Obedience of One, viz. Christ. Hence all the Sins of the Elect were laid upon Him, and He was fain to bear them, else He had not born them away from us, Isa. 53. 3, 8, 11. But the Covenant of Reconciliation is grounded upon terms and conditions, which are in their own nature gracious: Hence, the Apostle tells us, It is of Faith that it might he of Grace, Rom. 4. 16. In the one of these there is a perfect Righteousness to be completely performed, but in the other there is a Righteousness already wrought to be accepted and laboured in.  
4. In the Covenant of Redemption there was no Mediator: there were only the Parties indenting. There was indeed no need of a Mediator, for there was no difference between God and Christ to be taken up, for they were perfectly satisfied one in another; neither was there any ground of distrust between God and Christ, for they could readily take each others Word and Promise: nor had they any reason or occasion to suspect one another. Indeed there could not possibly be a Mediator in that transaction, for there was none that was capable to be an interposing Party between God the Father and Son. But in the Covenant of Reconciliation there is a Mediator, Jesus Christ, who stands between both, that He may bring God and Man into Covenant together, and maintain the bond of it, occuping the room of a Surety, undertaking, and giving security that there shall be fair and faithful dealing on both hands. Hence we have that assertion, Heb. 12. 24. Jesus the Mediator of the New-Covenant, which belongs to the Covenant of Reconciliation: Fallen Man is jealous of God, because he knows Him not, and conscious of his own ill-deserving: God is justly jealous of Man, who is become a liar, a faithless creature, and not to be trusted, always ready to falsify his Oath, and break his Covenant. Hence in such a Covenant wherein Man is to be dealt withal as one Party in it, there was necessary of a Mediator, else there could have been no safe and secure transaction with him. Other difference might have been propounded, but these may suffice to show that there is a real and essential difference between those two Covenants.  
Touching the nature, properties, and excellency of the Covenant of Redemption, though it be of great worth and use to contemplate, yet it belongs not to our present discourse: The matter we are upon refers to the Covenant of Reconciliation, in which Man stands as a Party actually engaged to the performance of those terms and conditions which are required of him therein; and it is only in the way of his attendance thereunto, according to the scope and tenor of them that he can expect to enjoy the consequent blessing there promised.  
Of the Covenant of Reconciliation we may take this Description.  
It is that mutual engagement, in which God the Father, Son and Spirit on the one side, and His Church or People on the other side, stand engaged, in Conditions, and consequent Promises. I mean, that the Church is engaged to Conditions, and God to consequent Promises.  
This Covenant presupposeth the Covenant of Redemption to have gone before, and have made way for it; and every true Believer hath his eye always upon it: For till such time as Care was taken that the just claims and demands of the Law might be satisfied, and all the allegations which it could bring in against the Sinner cleared & removed, reconciliation and atonement was not to be hoped for: But now Christ having done that effectually, by fulfilling all Righteousness, and suffering the full weight of punishment due for his People's transgressions. Now there is a fair Way, and an open Door for a treaty of Peace between God and Man, on such gracious terms os God shall condescend to propose unto him.  
The ground and reason of this Covenant is, because God will deal with Man in a way agreeable to his nature, whom (being a reasonable creature, and a cause by counsel of his own actions) he treats by making proffers to him, propounding fair and rational Conditions, and adding gracious encouragements, and for the full, clear, and unfailing performance of all, Jesus Christ stands ready as an undertaker for the carrying on, and full accomplishment of the whole business, on which account, and in respect of which Covenant, He is said to be the Mediator between God and Man, 1 Tim. 2. 4.  
Now this Covenant of Reconciliation is that which we usually call the Gospel-Covenant, because it brings in it the glad tidings of Peace, or carries in it the discovery of a way wherein fallen Man may be restored to the favour of God, and the enjoyment of His everlasting Love, which otherwise had been a thing hopeless.  
Now this Covenant (that we may at length come to the particular business here intended) admits of a double consideration, or is to be looked upon according to a different way of Administration, viz.  
1. It may be looked upon according the inward and spiritual application of it to the Elect, as it is made use of to the bringing of them into the invisible Church, and placing them among the number of God's effectually called Ones, which is performed by the efficacious operation of the Spirit of God, drawing of Souls home to Jesus Christ by the means of Grace, making them powerful to the end, and so putting these into a state of Grace by Believing, which is the prime design of the Gospel: And according to this dispensation of it, it extends only to the Elect, and is indeed nothing else but the application of the Covenant of Redemption, to the proper Subject respected in it, be the means of the Covenant of Reconciliation: and in this sense the Word Church is often used in the New-Testament intending only the converted Elect.  
2. 
s Ark of Covenant, P. 394.  It may be considered according to the visible and external dispensation of it, in the way of the Gospel, as it is exhibited in the Ordinances, and given out as an Edict from God unto those to whom the Gospel is sent, and there carries in and with it the proposition of Life and Salvation, and the threatening of Death and Damnation, and these according to the tenor of terms and conditions which are therein made known: and thus extends, or bears a relation, not only to such as are true Believers, but others also, viz. Unto all those that are in the Visible Church, with there seed, professing Obedience to Gospel-Order and Ordinances. To this Covenant, or this manner of dispensation of it, true Believers have truly and properly a relation, so far as they are visible, and stand under visible Ordinances.  
Under this last Consideration we are to look upon the Covenant to be presented in our text, viz. The Covenant of Reconciliation according to the visible and external dispensation of it among such a People as are in visible Covenant with God: and this differs from the same Covenant according to the internal dispensation of it, in these thing.  
1. In the One, the Covenant is firmly established, and unalterably, God is become the God & portion of the Soul that hopes and believes in him, and Believers are made His People really, the soul is made to believe, the Covenant is firmly settled, and unmovably: whereas in the other it is only propounded with the command and threatening on God's Part, and on the other hand as only outwardly & professedly asserted & submitted to by those concerned, and that oftentimes deceitfully, Psal. 73. 35, 36, 37. not but that many in the visible Covenant have more than outwardly assented to it. True Believers give not only their hands, but their hearts also to God, but that referes to the internal and not the visible dispensation of the Covenant.  
2. In the One the Covenant is ratified and confirmed by a surety and undertaker for the performance of it, by all those that are related to it: The Sonl having closed with Christ by Faith, he becomes a never sailing surety for him, that he shall do his Part of it, and to him that all the Promises of it shall be fulfilled upon him: In the other it is not so, there is also Christ propounded as a surety, and His readiness to undertake for us, if we will by Faith close with and accept of Him to that end: He tenders Himself to be a Cornerstone, but withal threatens to be a stumbling-stone, and Rock of offence if He be not believed in but despised. In the one Christ is an undertaking Mediator, in the other only a proffered Mediator. In both we are assured that there is no treating with God, but by a middle person: the one tells a Believer, that Christ stands in his room responsible for him; the other tells all that are the subjects of it, they may have Him for such if they will, Rom. 10. 9  
3. In the one the good and happy estate of the Soul is made sure, and stands firmly built upon a foundation which is ; he that once truly believes in Christ is as secure of his blessedness, as those that are now in full possession of it, Rom. 11. 29. But in the other, Man stands only upon conditions, according to his performing, or non-performing of which he must expect to stand or fall. My meaning is, the condition is in one performed, or so engaged in, that the Promise is ratified; in the other it may yet stand unperformed, and so the subject of it is yet upon a hazardous bottom, and may be lost and perish for all his relation to it, Rom. 3. 13.  
4. In the one the Believer is fully discharged from any challenge of the Covenant of Works, the Law hath not any more claim to hold him under, Rom. 6. 14. Ye are not under the Law, i, e. As a Covenant, else Believers are under the Law as a Rule. In the other, a Man may be still held captive of the Law, and lie open to condemnation, only a deliverance is promised to him on conditions, Job. 3. 13. For it is certain none can deliver us from the Law, but Christ, and He delivers none but those that fly to Him, and place their trust in Him: if Men be not found in Christ, more than by a visible claim, the Law will seize upon them.  
5. In the one a Believer is brought under the Promises, and escaped from the danger of the threaten: Life is assured him, and Death is removed from him, it saith he shall not die but live, Rom. 8. 3. In Christ, i. e. by a living Faith: in the other a Person is liable to both. vers. 13. Where the Apostle directs his speech to them under the notion and consideration of visible Believers, and so they have a respect to threaten as well as promises: and the reason is, because in the one the condition is looked upon as fulfilled (being so in part, and the whole undertaken for by Christ) Hence he is escaped the forfeiture: whereas in the other it is considered as a Covenant depending, and to issue according to the carriage of the subject.  
Now these are not essential differences, such as should make it two Covenants, but all only such as arise from the Modall dispensation of it: The reason of which different dispensation is, because God will gather up His Elect out of the rubbish of the World, in such a way, as shall tend to leave others also inexcusable if they will not come in. Indeed the main reason of this visible dispensation is for the Elects sake, that they may be gathered in a way suiting the nature of a reasonable creature. There are many brought into the visible Covenant that some may be saved of these many. God had rather a thousand should have the Gospel unprofitably, than one chosen Vessel want it. But God doth it also that such as neglect the improving of it unto Salvation, may perish with the greater condemnation, and more triumphant Exaltation of revenging Justice: Hence, not only the Covenant of Works, but the Covenant of Grace too, will have to lay to the charge of all such as for abusing of it, Joh. 3, 19  
3. What it is to keep Covenant?  
Ans. Keeping of Covenant is to be interpreted or understood according to the Relation and Station of the Party under consideration: respect is also to be had to the quality of the Covenant. Now in a Covenant wherein there is an imparity in the Parties (
t Poederis Dei cum homine ratio, non est inter eos qui Paris sunt juris; sed inter Dominum & Servum. Alsted. Theol. P. 360.  and such is the Covenant of Reconciliation) it is a thing very useful to be observed, that on the Part of the Inferior there is something to be done which is expected as a duty from him, unto which he stands obliged whither there were any conditions propounded or no; and that, either by virtue of a command given, which was a prerogative of his Superior over him, if he had such an absolute power, or by voluntary, and illimited Promise made thus to do, or both. Whereas the Superior stands equally poized in the Covenant, as one that hath no other tye or obligation lying upon him, but what is conditional. Hence follows this difference in the nature of keeping Covenant, viz. The Superior may keep his Covenant either ways, namely, either by fulfilling the Covenant-Promise, or by executing the Covenant threatening, always provided that it truly correspond, or bear a due respect to to the deportment or behaviour of the Inferior in the things which he thus stands related to: Hence it is, that God keeps His Covenan as well by inflicting punishment upon the disobedient, as by performing mercies for the obedient; although the Scripture usually refers to that Letter. But now it is far otherwise on the part of the Inferior, for Obedience is the thing which is expected from him, and therefore is engaged by a Promise annexed to it; but disobedience is a wrong done to his Superior, and is therefore Hedged with a severe threatening, and the guilt of it brings damage upon him: Hence it is that by obedience he is reputed to keep Covenant, because then only doth he perform his Covenant-duty. Disobedience is a breach of Covenant, because he violates by it the Covenant-duty.  
Now our present discourse relates to the Inferior or his keeping Covenant, of which take this description: It is his performance of the Covenant-condition of Obedience: where, by the Word Obedience, I do not understand a member of Religion contradistinct from Faith, or (or as the Word is often used to express) the second Part of Divinity, but only a correspondent or suitable demeanour to that Part of the Covenant which comes from the Superior under the notion of a Law or Command, or something that is required and expected to be performed in the Covenant: which, what it is, is yet under enquiry: and we are now to discuss, viz.  
Quest. What is the Condition required in the Covenant of Reconciliation, considered as held forth in the visible and external dispensations of the Gospel? and when this is well understood, we may easily conclude what it is to keep Covenant.  
Ans. But the answer of this question is not without its difficulty, partly because the way lies very narrow between Antinomian and Arminian errors, and therefore there needs the greater exactness in cutting the thread true, partly because I find Judicious and Orthodox Divines to vary in their expressions of it. But I suppose if we more narrowly observe them, we shall find that these differences will appear to be rather in words and terms, then in substance: for our better reconciling of these let us take notice.  
1. That Faith and Obedience are the Parts of that Religion which is given to fallen Man as the Rule of his Life, is acknowledged by all Orthodox, and maintained as a grand Pillar against Antinomianisme, who (misusing the phrase, Only believe) would exterminate New-Obedience from this Rule; whereas many places in the New-Testament do clearly stand for its confirmation: among many, See, 2 Tim. 1. 13. Where Love intends, and is but another expression of Obedience, Tit. 3. 8. Good Works, are Works conformed to the Rule of Obedience: when God bids Men to believe, He doth not forbid them to obey, nor discharge them from Obedience, but doth together enjoin them to it.  
2. That both of these bear a relation to the Covenant of Reconciliation, or are in the gospel-covenant as it is exhibited to Men in the outward dispensation of it, is also a Truth not doubted of by those that love the Truth. And the reason for it is plain, because (as we before heard) God still transacts with Man in way of a Covenant; as also because there are Evangelicall Promises made to the one and the other, and threaten denounced against the neglect of the one as well as the other, which things declare that Obedience also hath its relation to that Covenant.  
3. That Faith is a new Covenant condition, is not a matter that needs dispute (always denying it to be a meritorious Condition, or any ways to infringe the freeness of Grace, but rather to enhance it) the Gospel is so full for it, and so clear in setting it in opposition to the Works of the Law, i. e. the condition of the first Covenant, and giving it the same place in the New Covenant, viz. Of a Condition; the Promise also which is conditionally annexed unto it, and that inseparably, makes it beyond ground of question, see Mark 16. 16. Joh. 3. 16. 36. Joh. 5. 12.  
4. Hence the only enquiry here to be made, is, in what quality or consideration Gospel-Obedience stands related to the Gospel-Covenant? There are some (yea, many) that determine that Faith is the only Gospel-condition, and Obedience is a Gospel-command, and the ground of this conclusion seems to be, partly because by believing we are brought into a State of Grace, & assured of Salvation, and Obedience follows afterwards: partly because if Obedience be admitted as a New-Covenant-condition, we shall necessarily be reduced to a Covenant of Works. Others there be that look upon Obedience to be not only a part of, but a condition in the New-Covenant, and that unto which the conditional Promise stands related as well as unto Faith, and that there is no danger by so saying and believing, of returning to the Old and Antiquated Covenant of Works. I persuade myself that there is here no real difference or contrary mind in the substance of what is believed, but that one thing is really intended, which may be reconciled in these propositions.  
1. We are here to carry in mind the  distinction, viz. that the conditions propounded in the Gospel are not Antecedent and Meritorious, or so propounded as to be the procuring cause of God's Love and Favour, or of the reward propounded in the Covenant, such as were the conditions of the Covenant of Works and these propounded to Christ in the Covenant of Redemption: for whatsoever respected to price and purchase, we must refer it to Christ alone: But they are connex and consequent, only pointing out unto us the way in which the free blessing of Grace is to be obtained by Mankind. Hence, we are utterly to disclaim and oppugn all such Popish Doctrines, as any ways tend to render good Works to be meritorious of the promised good. This is certain, that the different way of proponnding one and the same thing, may greatly alter the quality and consideration of it: If Salvation should be of Works as the Cause, it would shut out Grace; but that good Works may be of the things that accompany Salvation, and that necessarily as concomitants, is very well consistent with the free Grace of God; appearing in our Salvation.  
2. That which makes a Command in a Covenant become a Condition, is when it is tied (especially when it is both Negatively and Affirmatively tied) to a conditional Promise, It is true, that a command positively given in way of mere sovereignty is no condition, but when there is a command given, and he that gives it, so obligeth himself with it to him to whom it is given, as to engage that if he truly and faithfully perform it, he shall be thus and so benefited by it; and also to threaten, that if he fall short, he shall thus suffer: the command is now so qualified as properly to bear the notion of a condition, because the Promise and threatening are positively related to it, and must accordingly take place.  
3. God having pleased to deal with Man, in the Gospel, in a way of Grace. Hence, though He do command him as a Sovereign, yet he mixeth Grace in all His Commands, so that there is no command which is enjoined us in the Gospel which brings not its benefit along with it. Or there is no command in the Gospel which comes to us under the Title of mere Sovereignty, but also carries with it the sweetness of a Promise, as well as the rigour of a threatening. We may observe that the quality of a condition is not only put upon Faith, as, Mark, 16. 16. but upon Obedience too, Heb. 12. 24. Rom. 8. 13. That command in the Gospel which if a Man do perform, he hath assurance of Life in his performance, but if he do not perform, he is certified of Death and Damnation by the neglect of it, and all this according to the proposition of the gospel-covenant, that must carry the respect of a condition; but such is Gospel-Obedience, as the Scriptures forecited, and many more do evidence, or we may take it thus: All that which God propounds in the Gospel as needful to be performed by us; yea, so needful, as eternal Life, and Death are infallibly consequent thereupon; yea, and are referrible thereto, is of the condition of the Gospel-Covenant, and that is Faith and Obedience: separate Obedience, and you have a Faith which is vain, Jam. 2. 14. and which may be found in Devils, vers. 19  
4. Whereas Faith is sometimes asserted to be the only Condition required of us in the New-Covenant, it is thus to be understood, viz. Either,  
1. That Faith is the only Condition of our Justification, but not so of our Salvation. It is a Condition of our Salvation too, but not only: the Right and Title to Salvation is conferred in Believing, but there is Obedience also requisite in the way to Salvation, Tit. 3. 8.  
2. That Faith is the only Condition by which we come to have an interest in Christ's suretyship, but not of what is in this suretyship engaged by Christ for us that we shall do. By believing in him, Christ comes to be our acknowledged and actual Surety in the Covenant of Reconciliation, who was our designed and indented Surety in the Covenant of Redemption; but still there is something he stands Surety for us in, which is formally to be done by us, though virtually by the influence and efficacy of His Grace: God expects, and Christ promiseth that we should fear Him, and obey Him, and for this He stands bound in the behalf of every Believer; yet the visible Covenant being proposed to us, as well as to Him: Hence, we also stand obliged to the performance of it: God in it tells us what it is that He expects of us if we hope to enjoy Him, which (though it must be wrought efficiently by His Spirit, yet it) must be formally performed by us, Tit. 2. 11, 12.  
3. Faith may be said to be the only Condition as it is a comprehensive Grace: Both  
1 As it is that whereby we lay hold upon Christ, and close with the Promise in Him, and so come to be actually subjects of it according to the tenor of it in the Covenant.  
2. As it is the Spring and Life of New-Obedience, i. e. such a Faith whose Nature is to work by Love; and hence we find that the whole Spiritual Life of a Christian is called the Life of Faith, Heb. 10. 38. Gal. 2. 20. It is not an idle, or dead, but a lively and working Faith: for indeed it is the Faith that mixeth with the duty of a Christian that only puts a worth upon it in God's account, the want of which ingredient renders the most specious duties of Men of no value, Heb. 11. 6.  
Quest. But it may then be enquired whither Obedience be not rather a Promise made to Faith, than a Condition required of us in the New-Covenant? Since Christ hath Promised in the Gospel, that he that believes shall be saved, and if so, then (by necessary consequence) he that Promiseth the end, Promiseth also the means, i. e. All that which is requisite to bring us to Salvation, and there Obedience may properly take its place.  
Ans. In satisfaction to this inquiry these things are well to be weighed.  
1. We must distinguish between a Promise made by God as one Party in the Covenant, and one made by Christ, standing in the place of a Mediator interposing between both Parties: t Jesus Christ 
Mr. Stone's Catechis Manuscript.  stands as a Mediating, Surety on both sides: He makes Promises to His Father, that all that He requires of us shall be done: And He makes Promises likewise unto us, that all our Works shall be wrought in us and for us: He is a Surety for both Conditions, and consequents of the Covenant; now the Surety represents the Person for whom He is such, and therefore the Person is in Him engaged; for in that respect He stands on that Party, there being but two in a Covenant: If then a Surety Promise for us that we shall do thus or so, and that withal Promise to us that He will do the same thing in and for us if we will rely on Him for it; this doth not change the Nature of it from being a debt on our Parts; for though Christ hath promised us that He will do it in us, yet God still look sthat it shall be done by us.  
2. We are to distinguish between that which we stand positively engaged to, and that which God affords us to be our encouragement in standing to our engagement: We stand engaged actually to serve God, to obey all His Commands: But of ourselves we cannot do it, Josh. 24. 19 Now to relieve our impotency, and animate our Obedience, Christ engageth to us, that if we will believe in Him, we shall serve God, viz. That He will put His fear in our hearts, that we shall not departed away from Him; He will give Grace. This is the excellency of the Covenant of Grace, that it requires nothing of us, but withal discovers to, and sets before us what, and where our help is for the performance of it, which Grace is then highly abused when we think ourselves thereby acquitted from our duties; Paul was of another mind, and therefore frames an argument to excite us to greater diligence, from this very consideration, Phil. 2. 12, 13.  
3. It is to be observed that Christ's suretyship engageth Him to two sorts of Works: There are some which He is to do Personally and alone; such are all those things which He did for us in performing all that was required in the Covenant of Redemption: He alone made satisfaction to Divine Justice, and paid the Price of our Ransom, fulfilling all Righteousness. But there are other Works which He becomes engaged to work in us, as the efficient, which yet are to be done by us, by the strength of His Grace: That we are to do something if we would inherit Eternal Life, is the Language of all Gospel-precepts; Hence, we stand engaged in the gospel-covenant to the performance of them: But God had no reason to trust us, being all liars, and having proved false in one Covenant already: it was therefore needful that Christ should engage for us: Now these Works He doth not alone, but as He is the Head of the Church, and all influences into it, which flow from Him into the Body, these Works He performs by His Members. These Works being required in the Covenant of Reconciliation, where Christ Mystical, i. e. Christ and His Church are the Party engaging; hence they fail not to be of the Condition, though required at His Hands as the Head of it.  
4. It is to be considered, that in the Act of Believing, the Soul doth not only give itself up to Christ as the high Priest of his Reconciliation, but also as his Prophet, and his King, to be taught and to be ruled by Him, as one that knows he hath not skill or power to order and direct his own ways: And this is properly that Obedience of Faith which Jesus Christ (when He receives the Believer into this Relation) undertakes to maintain and carry on in him. The Soul by Believing makes it sure that Christ shall be his Helper, to supply him with all that Grace whereby he may do all that which the Covenant requires of him: Hence, though we have Security from Christ to help us, yet this engagement of His takes not away the quality of a Condition from our duty: Only shows us whither we must go, and where our dependence must be, if ever we hope to live as God's Covenant-People, who of ourselves can do nothing.  
If any shall (this notwithstanding) think it more fit and proper to call this Obedience, rather a Covenant-Command, than a Condition, I shall not be eager to dispute of terms, provided this one thing be granted, which cannot without opposing the truth be denied, viz. That it is a part of the gospel-way, necessary to Salvation (i. e. Necessitate Praecepti & medii) beside, or beyond which interpretation, I do not understand or urge the notion of a Condition in the gospel-covenant.  
And now having discovered the Conditions propounded and required in this Covenant, the question under consideration, viz. What it is to keep Covenant is easily hence answered: To keep Covenant is in general to perform that Obligation we stand in to it; for Man to keep Covenant with God, is for him to perform the conditions of his Covenant. In particular, let us observe that our present discourse refers to the visible dispensation of the Covenant, and our so being related to it, as it stands propounded on God's Part, and at least outwardly acknowledged and submitted to on our Part: The conditions than are all those things which the Gospel calls for at our hands, or prescribes to us as necessary to Salvation: and then to keep Covenant, is,  
1. To believe in Jesus Christ for Life, i. e. for Grace and Glory: to go out of ourselves to Him for all, and rely on, or place our hope and trust in Him alone: This every Member and Child of the Visible Church doth stand bound or engaged unto, and that upon no less or lower considerations than Salvation and Damnation, Mark, 16. 16. In which believing they choose God alone for their Portion, Jesus Christ for their only Redeeming-Mediator, the Spirit for their only sanctifying Leader: They renounce all other vain trust and confidence: They say, Ashur shall not save us, they cast their Idols to Moles and to the Bats. They rest not upon the Works of their own hands, nor hope to receive any thing at the Hands of God for their own sakes: They seek the Glory of God, and give to Him the Honour and Praise due to His Name, they go to Him for all they want, they acknowledge His Mercy and Grace in all they receive, etc. The truth is, it is a large and vast condition to believe, and it is a certain and undeniable truth, that every one in the Visible Church is a Covenant-breaker till he believes, i. e. he falls short of his engagement.  
2 
x In foedere gratiae Deus promittit homini se fore ipsi patrem in Christo, si filialem praestiterit obedientiam. Alsted Theol. P. 375.  To perform Gospel-Obedience, which is the fruit and exercise of Faith; and is therefore in Scripture called the Obedience of Faith, because it is nothing else but Faith in Exercise, animating, quickening and improving all the Graces of Sanctification to their proper actions. This Obedience is vastly differing from that which is required in the Covenant of Works: For, although it be the same Morall-Law which is the Rule of Obedience required or prescribed in both the Covenants, yet it is presented under divers considerations: In the first Covenant it was considered as the Antecedent-condition, and Meritorious cause of Man's Blessedness, and this Blessedness was therein propounded under the notion of a reward of that Obedience: But here it is only as a consequent condion or the way in which we are to attain unto felicity, Jam. 1. 25. Besides, in the former it was to be performed by Man's own strength, or the improvement of that Grace which was given Man in his Creation: In this it is to be done by the help and strength of Christ, Phil. 4. 14. In the former it was to be done perfectly, else Man was to lose his Reward: In this (though every Believer ought to press earnestly after perfection, and be sensible of every defect and bewail it before God, yet) none is to expect to be perfect in this Life, but God hath respect to, and readily acknowledgeth the sincerity and integrity of His People. In the former God punished the least defect with Death; in this God is tender and pitiful to His poor People, bearing with their many infirmities, and accepting of their humble confession and Repentance: There God animedverted on the least defect, here he covers many transgressions: There he cast the Sinner out of His favour. Here His Children are only chastised, but His Love is not taken away, nor Covenant profaned, Psal. 89. 30. etc. In the former, Repentance was of no worth nor account, for it left no room for it; in this the People of God may in a way of Repentance obtain Pardon, and there Sin is done away, Psal. 32. 7. 2 Sam. 12. 13. These differences well observed will give us Light into the true Nature of Gospel-Obedience and there are these things requisite in it.  
1. That there be a sincere and hearty Love and respect to all God's Commandments. David (an Evangelicall Man) professeth his endeared Love to God's Law, and declares that His precepts are his delight; yea, that they are sweet and precious to him, Psal. 19 7. etc. Yea, though he is not unacquainted with his own frailty, yet by this token he is quieted, and not afraid of being put to shame, Psal. 119. 6.  
2. That this be confirmed by a faithful endeavour after conformity to the whole known and revealed will of God: This hath its rise from the former, for if we do love God, we will keep His Commandments, Joh. 14. 15. i e. According to the measure of Grace received, we will observe them with an upright and devoted heart, David will exercise himself in the Law day and night, because he loves it, Psal. 119. We must avoid Temptations, abstain from fleshly lusts, walk according to Rule, do our outmost that God may be glorified by us, and therefore endeavour conformity to His holiness in our whole conversation.  
3. To bear about an humble sense or consciousness of, and a Spirit of mourning for our frailties and daily neglects; we must bewail both our impotency and exorbitancy: Though we do Sin (for who lives and Sins not) yet we do not allow it, though we do omit much of our duty, yet we condemn ourselves for it: Though Sin be too subtle and potent for us, and often we are entangled by it, yet we do account it a sore Oppression, a distressing Captivity, and cry out earnestly to Heaven for help and deliverance: This was Paul's Spirit and practice, Rom. 7. This shows the heart is true to God, and is therefore in his account and interpretation esteemed Evangelicall-Obedience.  
4. That we do constantly repair to Christ for His strength to help us, and that solely relying upon His Grace to give us favour and acceptance with God, and ultimately resolving all our hopes, not into our own, but His Righteousness. This is that which we are engaged and required to do in the New-Covenant, and if we do not this, let our Obedience be never so specious, it is still reputed but legal, and so becomes worthless. Sense of our own infirmity disabling us from doing duty perfectly, ought not to discourage us from endeavouring to do it sincerely, but its use is to teach us this Lesson, that since our strength is not in ourselves, but in another, we ought to go out of ourselves and repair unto Him. All the Grace and Strength of Jesus Christ is exhibited and proffered in the Covenant for the help of a Believer in performing of his duty, and here appears the Work of Faith in quickening and enliuning of Obedience, that it enables us to rely upon this Strength of Christ for our help, and (having placed our hope here) in this confidence to set about our duty: And now, having cast ourselves upon Christ to go on in it with courage, not being dismayed for its imperfection, but leaving it with Him to render the Services we do acceptable with His Father, looking to have our Prayers and Performances offered, not by themselves, but with his sweet incense: And hence, when we have thus by the grace of God done our duty, we are to have no confidence in the worth and merit of our Obedience, to purchase aught of favour and happiness for us; but to acquiesce (in the way of Obedience) only in the Righteousness of Christ, Phil. 3. 8, 9  
Thus we see the Dependence between the two Covenants of Grace: The Covenant of Reconciliation must always be considered with the respect it hath to the Covenant of Redemption, going before it, and making way for it: for till we are Redeemed, we cannot be Reconciled. And when through the grace and help of Jesus Christ our only Surety, we are enabled thus to walk and do, then do we in God's account keep Covenant with Him, we answer the Laws, and perform the Conditions of the Covenant of Grace enjoined us, and are acknowledged by him to be the subjects of His special Grace, and Heirs of everlasting Mercies.  
IU. What are those everlasting Mercies that are engaged in the Covenant?  
Ans. These Mercies comprise under them, the whole blessing of the New-Covenant: whatsoever is in particular promised to the People of God in His Word, comes under this general Denomination in our Text.  
These Mercies are called Everlasting for several Reasons.  
1. From the Bigger and better Part of them, which are Positively and properly so: Not but that there are Transitory and Passing Mercies, included in the Covenant-Promise: For, Godliness hath the Promise of the Life that now is, as well as of that which is to come, 1 Tim. 4. 8. But these Temporal Mercies are (though great in respect of our deserving, who are less than the least of God's Mercies, yet) Little and of Low Consideration, when they are compared with those which are in reversion in another World, and are therefore Swallowed up and lost in the Contemplation of these.  
2. To note to us the Original and Continuance of the whole Series of Covenant-Mercies: For their Original, they proceed from Everlasting Love, and are therefore said to be from Everlasting: The Love of God decreed them before the Creature had a Being: yea, and in the Covenant of Redemption they were provided & secured for God's Elect before Man either was, or actually stood in need of any Mercy. for their continuance also, although some Mercies are transient and pass away, and there are innumerable of these that visit and pass by us every day, and when we have tasted of them, are gone, yet Mercies continue, and the People of God shall enjoy all needful blessings through Time and Eternity: they are Springs whose Waters though always running, yet never fail, as one Mercy goes, another comes, and they shall never cease, Psal. 82. 33. And are therefore called Everlasting.  
3. Because all God's Mercies, that are Covenant-Blessings, or fulfilings of the Promise, are leading to Everlasting good: It is the difference whereby Mercies in themselves, or Materially, the same, become (as it were) of another kind to the People of God. God only blesseth the wicked, but in blessing He blesseth His Children: i. e. puts real sure Blessings into their Mercies: The Mercies of common Providence are every way fading Mercies, they are Snares and Traps, and being misused become a Curse to those that possess them, the comfort of them soon dies, but the bitterness abides. But Covenant-Mercies are Sanctified Mercies, have a stamp of Love upon them, and contribute to the eternal welfare of the souls of God's People, Rom. 8. 28.  
To enumerate these Mercies in particular, would be an endless Task: So rich is God in Mercy and goodness to all those that fear Him: It is the Psalmists ready acknowledgement, Psal. 139. 17, 18. Their number passeth the reach of our Arithmetic: But if we look upon them in the gross, they will fall under three comprehensive Heads: Temporal, Spiritual, and Eternal; in each of which Bundles are contained favours exceeding Count  
1. Temporal, the Promise which is made to godliliness concerns the Life which now is, 1 Tim. 4. 8. Whatsoever the wicked enjoy in this World by mere indulgence, all this the People of God have by Promise: and that which those have very little reason to hope for, these may lawfully challenge as their own: If you search the Scripture, there you shall find, that God is very large in His Promise to his People upon this account, if they will obey him, and keep his Covenant. Particularly, See Deut. 28. begin, Covenant-Relation engageth God's Love to His People, and Covenant-Promise obligeth His fidelity: If God feed the Ravens, much more will He take care for His Children: If God give good things to them that hate Him, much more will He be bountiful to those that love Him.: If God can hold back His Wrath from, and give Mercies to the Children of the Curse, then surely the Children of Promise shall not be forgotten.  
2. Spiritual, by which I understand, all that Grace and those supplies of Soul-good which are needful for the nourishment and comfort of the hearts of the People of God in this Life, those that keep Covenant with God may go, by virtue of this Promise for all that is needful to enable them to keep Covenant, and to encourage them in so doing: Grace sufficient to carry him through, was promised to Paul, and so it is to every Child of God as well: under these spiritual Mercies are comprehended all those means of Grace which are sanctified and improved by the Spirit of God, and all the saving fruits of those means: All the graces of the Spirlt, and the exercise of those Graces: yea, and the spiritual use and improvement of all the providences of God; these are things of such inestimable value, that they exceed the capacity of any natural Man to conceive or understand what they be, so Paul commends them, 
y Bolton, Directions to walk with God.  1 Cor. 2. 9  
3. Eternal, in which I aim at all those which are reserved and kept in store to be the complete happiness, and perfect glory of the People of God in the other Life: These are called the Kingdom, Luk. 12. 32. Of these the Apostle John speaks in a yet more sublime manner than Paul doth of the former, 1 Joh. 3. 2. Unregenerate Men are not acquainted with spiritual Blessings. But Saints themselves (here) know but little of those which are eternal: All we can know of them at present, is only thus much, that they shall make the enjoyer happy beyond his thoughts, expectations, or possible desires, in which happiness there shall be found no mixture or allay of any trouble or grief, nor shall there be any either kind or degree of good wanting to make it perfect up to the outmost of created capacity to be entertained withal: These are in brief the everlasting Mercies of the Covenant, the distinct knowledge of them is reserved for Glory.  
V In order to the evidencing and clearing up of the truth of the Doctrine that these mercies are certainly engaged, it is needful that we first consider something about the nature of the Covenant-Promise, and how, or in what way God fulfils it, because many weak and tempted Christians are apt to stumble and be in the dark about this matter: I shall only very briefly here present these following conclusions.  
1. That the Mercies lying in the Covenant-Promise do some of them bear a proper respect to the end, and others to the means which are leading to the end: And there is a great difference between these; it is therefore good that a Christian should be well skilled in this distinction, and to know to which of these two every Mercy of the Promise doth belong. The Reason of this distinction is, because, as there is a glorious happy end to which God leads all his People, so there is an order of means by which he leads them home to this end; the end is Glory, the means are Sustentation Protection, and Preservation in a way of holiness, you shall find both these joined, in Psal. 16. ult. also Psal. 73. 24.  
2. That as the end is certain and unfailing, so also are the means so far as they do absolutely respect the end: i. e. means shall never be so wanting as to frustrate the end. The end is indubititable, no Believer shall fall short of a happy Estate after this Life, in the enjoyment of perfect Blessedness, and full Fruition of the good of all the Promises: That this be not disappointed, a safe Conduct in the way, and preservation from failing, and an accomplishing of all that in us which is needful to prepare and fit us for this glorious Estate, cannot be wanting: The Psalmist can therefore acquiesce in this, after many wrangling thoughts which have disturbed his mind, and thrown him into much disorder about many particular dispensations of Providence; here he rests, Psal. 73. 24. Thou shalt guide, etc.  
3. That in the fulfilling of these Promises which under the Title or Head of Means, God reserves a Sovereignty to Himself in regard of the particular way of Performance of them: And here we may observe.  
1. That as the good Promised was firstly made over to Christ in the Covenant of Redemption, and by Him purchased in behalf of H is Redeemed, so also the dispensation of it is put into his hands, as he is the Mediator of the Covenant of Reconciliation; it is his purchase, and therefore called the purchased Possession, Eph. 1. 14. Nor is it heaven alone that is at his dispose, but the orderly management of all the affairs of this World too: As Psal. 2. 8, 9, 10. Hence also, all Treasures are said to be Laid up in Him, Col. 2. 3. And he gives them out to whom he sees meet, according to his own pleasure, Joh. 17. 2. Christ as he is the Head of the Church hath all in him, and he influenceth it into his Members according to his own Wisdom, 1 Cor. 1. 30.  
2. That Christ in fulfilling for his People all the good which respects the Means, bears a constant eye to, and aim at the end: The sum and substance of the business lying on his hands, is, to bring his own to be there where He is, John. 17. 24. To bring many Sons to Glory, Heb, 2. 10. And if he do this, he hath accomplished that part of the Covenant in which God stands engaged to us, and for which he is his Father's Surety. If a Believer be brought safe to heaven, be it by what means soever, he hath no ground to complain that God hath not fulfilled the whore Promise for him: If the means fail not of reaching to the end, God is no Covenant-breaker, though we (through darkness and diffidency) may sometime be ready to say as David, Doth His Promise fail for evermore?  
3. Hence, Christ reserves a great latitude in his dispensation of temporal good to us. The Blessings of this Life (having no other consideration in the Condition required of us, than a faithful improvement of them so far as God shall bestow them upon us, and a contented wanting them when He withholds them from us) may be variously dispensed to us without any infringement of the Promise. It is not necessary to our being brought unto Glory that we be thus or so rich, healthy, abounding in Creature Comforts, etc. Poverty, Disgrace, Sickness, &c, will be no objection against any one in the great day, why they may not enter and possess the Kingdom. Again, abundance of these things, is often to fallen Man an occasion of many temptations, to forget God and Glory, to neglect his Work and Duty, and thereby would obstruct his main end, if God in Wisdom did not prevent. Furthermore, it is not absolutely necessary that a Believer should have any of these thiugs, only hypothetically. Christ can take them hence to Glory when He sees meet. Hence, though, when God gives us any of these things, it is our duty to accept and improve them as Covenant-Mercies; yet, when he withholds them, we have no reason, either to think ourselves therefore strangers from the Covenant, or him to have forgotten what he hath promised; much less when we find a great deal of outward bitterness in the enjoyment of them: For Christ hath tacked a cross to this part of the Promise, Mark. 10. 30.  
4. Hence also, in his peforming of spiritual good, he may give it in what degree he sees meet, and yet not fail of fulfilling the Promise: For though here are many things that come under the Covenant-Condition, as requisite to be performed by us, yet the New-Covenant, most absolutely respects the Reality, and not the Degree: & here are some spiritual blessings not necessary to our performing the Condition. True Faith is required, sincere Obedience, real and active Patience, spiritual Hope, and final Perseverance: But weak Faith comes under the Promise as well as strong, and so of the rest. Now, if God maintain Grace alive, that it dies not, it shall attain its end, viz. Glory. Although it may not here be so illustrious, nor comfortable in some as in others: And as to other spiritual favours which are not so much of the esse, as the bene esse of a state of Grace; here also we must acknowledge a great latitude, such as are, strong Assurances, cleared Evidences, abounding Comforts, and overflowing Joys: Christ may withdraw these as often, and as long, and to what degree he sees meet, and yet not fail of his Promise If he carry us through a shady valley, yet if he carry us to glory, if he lead us in the dark where we see neither Sun, Moon nor Stars, yet if he feel out our way for us, and carry us home, it sufficeth and we are to trust, Isa. 50. 10. Psal. 23. 4.  
4. The complete fulfilling of many spiritual Promises is reserved till another Life. There is a near relation between things spiritual, and things heavenly: Grace differs from Glory but in degree: Hence, as we are not to expect to have the Promises of Glory fulfilled here. so neither such as belong to Grace to be completed. God hath said and Promised that he will take away all Sin, that he will pluck out of us the heart of Stone, that he will give us complete Victory over Satan, and many the like Words he hath engaged in, concerning which a Believer is many times ready to wonder, to think that God in the Promise speaks so largely and liberally, and yet in his Providence seems to perform it so little and so meanly in him; & now Satan tempts, his heart relents, doubts begin to assault him, and he is ready to say, surely I have but deceived myself: and why? The reason is, he forgets that here we are to live by Faith, and not by Sight. The Promise is sure, and shall without fail be fulfilled; but when? Why? When he hath patiently waited, and comes to leave this, and go to another World, but in the mean while, we are to expect and be content with nothing but earnests, and some small essays and tastes of these things, viz. Enough to keep him up to his Work, and to strengthen Faith in Hope to be waiting in ways of Obedience for the accomplishment of it.  
Now to clear up that there are such everlasting Mercies engaged, I might heap up Scriptures in plenty, if need required it; and indeed we have no other Demonstration of this Truth, than what God hath therein revealed unto us. For when Man had fallen away from his Obedience to the Covenant of Works, and thereby involved himself in guilt, and a curse; who should discover to him God's Thoughts and Counsels of Mercy, or speak to him of a Covenant of Grace, but God Himself? The Word of God is therefore full for the confirmation of our Faith in this point; every Promise in it is big with or full of Mercies; it were endless to particularise. Now the Blessings of the New-Covenant are called Mercies, not only because it was God's free unmerited Mercy to exhibit them to Man now fallen, and forfeited into the bands of revenging Justice; but also because the way of his communicating them unto us is such, as there is no merit of ours interposing itself to procure the application of them unto us; but they come to us for the merit sake of Christ alone, Ezek. 36. 22.  
But the main things to be enquired into for the clearing up of the Doctrine, are two, viz. 1. Why God dispenseth these Mercies in the way of a Covenant? 2. How far they are to be accounted conditional in the Covenant-Promise?  
1. Why God dispenseth these Mercies in way of Covenant?  
Ans. Besides the free Sovereign liberty which God challengeth justly of dealing with His Creatures in what way seems most meet to His own good pleasure, which is His own Rule, and aught with greatest veneration to be acknowledged by them: This way of Transaction is the best fitted and accommodated to the state of fallen Man; and that,  
1. Because, having been at first placed under a Covenant of Works, he could not so well be delivered from the fears and terrors arising from his apprehended violation of it, and the curses thereby brought upon himself, but by the discoveries of a New Covenant of Grace. If God had not proclaimed a Covenant of Grace, Man would have been held under the tenor of the Law. Adam (now fallen) was under the amazement of that threatening of Death, Gen. 2. 17. Nor could he discover any the least glimmerings of Hope till the Covenant-Promise was made known for his encouragement, Gen. 3. 15. The Curse denounced came by a Covenant, and therefore the Mercy promised must come in the same way, that it may be every whit as plain and sure to us, for they are only Covenant-Mercies, which are sure Mercies. Isa. 55. 3.  
2. Because hereby, not only Salvation itself, but the way to the attaining of it, is also made plain and clear. If God had only made it known, or declared that he would save by Might, and by Power a number of fallen Adam's Progeny, there might indeed have been some general and languishing hope afforded to particular Men and Women, but it had been upon very weak and uncertain grounds; nor could their hopes have been able to balance their fears; their state of Misery being certain and evidently demonstrable, but their happiness (at least) but in a remote probability. But when God not only reveals Salvation to be provided, but publisheth the way in which it is to be attained, and certainly enjoyed: Now the People of God have an argumenr, and an evidence, and a clear manifestation of the particular love of God to them. Now all this is done in the way of a Covenant, in which there are Terms, Propositions, and Conditions. Thus it is that we come to be ascertained, not only that a number shall be saved, but who they be: They are here Characterised to us: and now Man knows what he hath to stand to, how to erect his hopes, and confirm them: By this way there comes to be a very fair intelligence between God and his Creatures, Isa. 1. 16. with 19, 20.  
3. Because in this way God declares and glorifies not only his sovereign Mercy, but also his infinite Holiness and Justice. If Man had been saved in any other way but this, God might and should have been eternally acknowledged a most merciful God: But how to have reconciled Justice and Mercy, and vindicated the Glory of his Holiness, as well as discovered the riches of his Grace, it is not in our reach to understand how ever this could have been done declaratively (as things were circumstanced) but in the way of a Covenant. But here God displays all these Articles: His Holiness, in making us Holy, in having to do with Sinners only by a holy and spotless Mediator: His Justice in taking full satisfaction at the hands of Christ for all that which the violated Covenant of Works made demands of to the least tittle, and yet his Mercy in accepting of us, though unworthy Sinners, justly removed from his favour, and both Justice and Mercy united, in the exchange made between Christ and us; He being made Sin for us, who knew none, viz. Imputatively; and we made the Righteousness of God by Him. It is in the Covenant that all these Attributes display themselves, Psal. 85. 10, 11.  
2. How far they are to be accounted Conditional in the Covenant-Promise?  
Ans. It is certain they were Conditionally propounded to Christ in the Covenant of Redemption, Isa. 53. 10. When thou shalt make His Soul an offering for Sin, He shall see His seed. For although they are now certainly put into his hand, and left to his disposal, Joh. 5, 21, 22. Yet these are ever to be looked upon as a purchase bought with such a price; without the payment of which he had never had the Mediatorial dispensation of them conferred upon him, had he failed in his fatisfaction, these Mercies could never have been ours, but this is not of our purpose:  
Observe then,  
2. That they are also Conditional in the Visible and Ministerial dispensation of the Covenant of Reconciliation. The Gospel according to the tenor in which it is published unto Men, makes proffers of these Mercies to none, nor engageth them by Promise unto any, but upon Terms, which all those that will enjoy them must subscribe, and perform. Neither can any Gospel's Minister in Christ's Name, give unto any Man the least assurance of enjoying the promised Mercy, but upon these Terms. We cannot say unto any Man in particular, positively, and without any limitation you shall be saved. All that we can say to them is, If you believe, you shall be saved: If you be saithful to Death you shall receive a Crown of Life; nor can we conclude the good estate of any, further than we discover in them, such things as accompany salvation; on which grounds we may hope well of some Men, but we can say no more of any, though they be admitted never so near unto God in visible enjoyment of the privileges of the Gospel. Paul himself could say no more to his Romans, Rom. 8. 13. nor to any of the Churches whom he directed his Epistles unto. The Apostles wrote and spoke to those whom they knew to be visible Believers, as to such for whom they had Charity, and yet as to such whom they did not know, but that (many of them) might in the day of Revelation be found really unbelievers, except they were by special Revelation made to understand other ways of some particulars, we therefore can Preach Salvation but Conditionally.  
3. Though it is in no ways to be denied that every true Believer is under a firm Promise, which God will never Repent of, and hath therefore in him a certain evidence of his Salvation, which God, that cannot lie hath promised to bestow upon him, and hath also an undertaking Surety, viz. Jesus Christ, who will certainly bring him unto Glory, yet in some respect the Promise may be looked upon as Conditional to such an one, viz.  
1. If he have a grounded and apprehended assurance of his Title to the Promise, he hath gained, and doth keep it by discerning and apprehending of the Condition wrought in him: If he knows that these Mercies are his, he first knows this, that he is (by Grace) made snch an one as they do belong to by Promise. To make the Promise itself to be an evidence of our interest in the Promise, What is it else but to make the question itself the third argument by which it is proved? Then which way of arguing what can be more foolish and ridiculous? if it be known, it must be known by the Condition: So the Apostle John argues, 1 Joh. 3. 14.  
2. Upon supposition (for we may suppose things that never shall be) that a true Believer might fall from the Condition of the Covenant totally and finally, it is certain he should lose, or miss of Salvation, and not inherit these everlasting Mercies, Heb. 10. 38. If any draw back, my Soul shall have no pleasure in him. Every Believer shall certainly be saved; that is an impregnable truth: but yet if the Believer could become an unbeliever and so remain, he should not be saved, for there shall no unbeliever, so dying, go to heaven. The sum is, that a Believers Title to these Mercies is continued by preserving and fortifying and rendering immortal that Grace whereby they may keep Covenant with God, Jer. 32. 40.  
3. That the People of God themselves do miss of many present blessings., and suffer many present sorrows and evils, through their heedlessness and particular sinful failures in their Covenant duty: though they fall not wholly from it. It is true, that in these dispensations God Acts very Sovereignly; but still, it is our duty to keep a constant eye to the Covenant, and thereby to discern of Gods both Righteousness and Mercy. Why is a plague brought upon Israel, but for David's Sin? Why must the Sword never departed from his House, but because he hath faultered in the Covenant? Psal 89. 30. etc. That is spoken of Christ's spiritual Seed of whom David was a Type. God by thus doing asserts His own holiness, and lets his Covenant-People know how much Sin is displeasing to him. And hence also, if at any time we escape punishment, when we have provoked God by onr careless neglects, we must acknowledge it his merciful indulgence, but if we suffer Sorrow, and broken Bones for our faults, we must say as David, Psal. 51. 6. Thou art just when thou Judgest.  
USE I.  
For information, we may hence learn,  
Collect. 1. To take notice of the wondrous kindness and good Will of God exhibited to Men in the Covevant of Reconciliation. The very News of a Covenant between God and fallen Man, is matter of just admiration: And the Matter or Contents of it call the Children of Men to see and adore, viz. That God is in the dispensation of it, Reconciling the World to himself. And there are five things in special, which do serve to illustrate the great kindness of God to the Children of Men in it, viz.  
I. If we seriously consider who they be that are the Subjects with whom this Covenant is made: There is an Emphasis in that Phrase, Luk. 2. 14.  towards Men, and that is discoverable in many respects. If we Consider.  
1. What Man had done to alienate God's heart and good Will from him for ever; who, when God had Created and put him in a glorious Estate, given him an holy Law for his direction; furnished him with his own Image, implanting all needful graces to render his Obedience to that Law fiezable, made a good Covenant with him, a Covenant of Life, put all the visible Creation in subjection to him, and promised him all happiness if he would obey him: He, this notwithstanding, wilfully slighted his Law, profaned his Covenant, abused all his Favours, trampled upon his Glory, and set up vile things in his room: how should God have good thought more of such a Creature?  
2. That God had no need of Man to glorify him, nor was he obliged to any such way as this to glorify himself by him. He could have gotten himself a Name by destroying him, and made his Justice triumph in everlasting revenges. He had glorious Angels enough to do him Service, and the residue of the Spirit was with him, whereby he could have Created a New Generation of Men, even out of the very Stones, had he ●een meet.  
3. That Man was in himself a Creature serviceless as to any actual employment for the glory of God, he was without strength, Rom. 5. 6. More cost must be laid out upon him to make him a vessel of glory, and fit him up for his Master's use, than to have made a new World. He was a Creature like to be a great trial and exercise to Divine Patience as long as he lived: A Creature not fit to be trusted again with any Stock of grace, having so woefully failed, and discovered himself faithless in his first Trust.  
4. That when there were so many fallen Angels, Creatures capable of doing more service, might they but have been restored, Creatures, for their Make, more Noble and Laudable, and that yet notwithstanding he should pass by these, and have nothing to do with them in way of a second Covenant, but leave them held under that just condemnation in which they had involved themselves to be held Prisoners of Justice, without any hope for ever, that he might look in Mercy upon Men! This is a thought the Apostle could not entertain without very great admiration, Heb. 2. 16.  
5. That they were such Creatures into whom the Fall had put such an Antipathy and Enmity against any manner of treating and Covenanting with God, or to have any thing to do with him. They were enemies of grace, and therefore when he comes to treat with them about such matters as concern their eternal Salvation, they resist his Spirit, and reject his Proffers: This both Christ and his Apostles found, and this God knew before he treated with them, they were mere enmity, Rom. 8. 7. And that yet he should condescend to have to do with such a subject in the treatyes of a second Covenant, this is his wondrous kindness to Man.  
2. If we consider the great things which were needful to be done in order to the bringing about of this Covenant of Reconciliation. It was no light or little matter to prepare the way for this treaty of correspondence between God and Man, to set open a door of Salvation before Man, and make the proffers of entering into a New Covenant of Life with Him. 
z The Cou. made with us, hath its stability from the Covenant made with Christ; & therefore this must be the foundation of that. Ark of Cou. P. 28.  We must therefore always carry in our minds, that the Covenant of Reconciliation points us to, and gives us notice of the Covenant of Redemption necessarily, going before and making clear the way for it, without which it could never have been propounded to fallen Man. It is here altogether needless to dispute whither God punish Sin by necessity of Nature: this is certain, and by all Orthodox maintained; That God's holiness and Justice were so concerned and engaged in the Covenant of Works, that without due and full satisfaction given to that Covenant in all it required, there was no way in which Reconciliation could be expected: And that Man by himself should ever be able to make this satisfaction, and thereby obtain his Peace, was impossible: It lay therefore upon God Himself, to contrive and effect it, in which Contrivance, His Wisdom, Power, and Love do wonderfully appear. If there had been nothing else needed but an act of mere Pardon to have passed upon Man in this Transaction, the matter had not been so much, nor had the Grace of the Covenant shined forth so eminently: But, that God might be both just, and the Justifier of the ungodly, that the Penalty of the first Covenant might be exacted, and yet Man saved, this was the great Thing of Weight. Hence, then is matter of our admiration, that the gospel-covenant is founded on the Everlasting-Covenant, between God and Christ. The gospel-covenant propounds Salvation freely, Isai 55. 1. Rev. 22. 17. But that it may so do, it is prevented, or way is made for it by the Covenant of Redemption, in which this free Salvation is Bought with a sufficient and Valuable Price. 1 Cor. 6. 20. When we hear in the Gospel that God proffers Mercy and Grace to Sinners; this declares wondrous condescendency in God; but when we hear that we were under the Law, Condemned to die, and could no way save ourselves, and there was no Salvation possible to be obtained, except the first Covenant were satisfied, and that the eternal Son of God undertook for this; Yea, engaged Himself in a Covenant to His Father, to take our Nature upon Him, and do our Works for us, and bear the Curse in our stead, which we should have born, and that otherways there could have been no hope for our Salvation: And that the necessity of such an interposition did not shut up the Bowels of Divine Favour against us, but that he broke through this difficulty, and undertook to take away all these obstructions; this is a great argument of His ineffable Love: And it should deeply affect us to think that every Tender of Salvation which is made unto us, is made through the blood of a Redeemer, else we should not have heard or had one gracious Proffer or Promise, so much as Conditionally propounded unto us.  
3. If we consider the great benefits which are propounded and presented to us in the Covenant. They are Infinite and Everlasting Mercies: All our Wants are here supplied, All our desires are filled, All our Miseries are removed by it. The Benefits are Great:  
WHETHER,  
1. Negative or those great Evils which it brings with it a freedom from: Man's Fall had ruined, undone, bankrupted him: Man had procured to himself the Wrath of an Holy God, the Curse of a Righteous Law; Had pulled down Vengeance on his own head, and made himself a Prey to the Miseries of this and another World: But the New-Covenant opens to him a way for the escaping of all this: It discovers how he may get free from all this Evil: How he may be Atoned unto God, reconciled to the Law, and delivered from the Curses and Miseries he was exposed unto, here is the first good News of Man's escape made known.  
2. Positive, or those good things which it entitles them unto who embrace it Cordially; which are Justification, not only Negative in Absolution from the Curse, but Positive too, in declaring the Sinner to be Righteous: And Adoption, in giving us the Title of the Sons of God, and in bestowing on us a real Right to all the good things of God, constituting us Coheirs with Jesus Christ in the purchased Possession: And Sanctification, in being purged from the Filth, and delivered from the Dominion of Sin, and made partakers of the Graces of the Spirit, whereby we are enabled to serve God in Holiness and Righteousness all our Days: And Glorification, in those comfortable foretastes of Divine Love and Favour, which are better than Life, and assurances of inheritiug the whole Promise, and all the blessings laid up in it: These are Covenant Blessings. Text.  
4. If we consider the easy Terms of it: If these benefits had been propounded to us upon Terms, hard and impossible, it had not been so glorious as now it is, but the fair Tenders, and facile Propositions, or Conditions that it stands upon, declare it to be a Rich Favour of God. Perfect Obedience to the Law, without any Slip or Failure, and personal full satisfaction for every Offence to it (those Rigorous Terms to the Covenant of Works) become impossible to Man by reason of his Fall: These therefore are Removed, and Evangelicall Gracious Terms are introduced in their Room. This Covenant declares that the Law is already satisfied, Divine Justice fully appeased, Salvation already completely wrought out and procured: It asks not of us any personal satisfaction to God for our offences, nor any meritorious Works of ours to be the Prince of heaven's Purchase: All that which it requires is only these two Things.   

1. That we believe in Christ for Life and Salvation, which is nothing else but only this, That we receive this Saviour, that we embrace Him with our whole hearts, as he is presented in His Offices of a Redeemer, that we with His satisfaction, and rely upon it for acceptance, and thereby make it our own, that it may stand up for us, and so become our Righteousness, and interpose to satisfy for our Sins, and embrace His Obedience that it may merit our happiness. How free a Salvation must that needs be which requires only our acceptance, that so it may become ours? This is all, Rev. 22. 17. Joh. 3. 16.  
2. That we perform Gospell-Obedience, which is nothing else but a sincere devoting of ourselves to God and His Service; a Dedication of our Lives to Him, and endeavouring that in all things we may act and be to His Glory. That we renounce the service of Sin and Satan, unto which we were devoted, and cast off the usurped Government of other Lords, breaking all our Leagues with them, that we may be for Him, and no other, who hath bought us with His own Blood, that we might be to Him Peculiar. Now what less can he demand, or we pay to Him in order to the enjoyment of such, and so great favours and benefits as those are which we receive by the Covenant? The yoke of the Covenant of Grace, is an easy yoke, Mat. 11. ult.  
5. If we consider the great helps which the Covenant affords us for the fulfilling of these easy Terms. It must be acknowledged, that, as easy as they are, it exceeds the power of fallen Man by himself to perform them, by reason of the depravedness of his will and sinful enmity of his heart against God. Were we left to the strength of our nature, we could never reach these Conditions. But to remedy this difficulty, the Covenant holds forth sufficient relief against all these impediments. Hence, when the Covenant-Command bids us believe in Christ, to love and serve God. If we should make such an Objection as this, we cannot believe, we cannot obey, they are things above us, and hereupon we take discouragement, and begin to think our Condition is as remote from hopes of Life and Salvation as ever, we mistake the Covenant: For God knows that we cannot, and therefore, if we understand it aright, the Covenant tells us that God doth not expect at our hands, nor would he accept of us, a Faith of our own making, or an Obedience done in our own strength; and that if thus we should go about to endeavour to keep Covenant with him, we should but irritate or make it void, and therefore Christ standing as a Mediator in the Covenant, proffers Himself to be our Surety and undertaker, to help us and work all our works in and for us, that so we may perform the Terms, and attend the Requisites of the Covenant; to work Faith in us, and perfect us in holiness, and so to keep us that we shall never departed from Him: And if we set about, or think to do any New-Covenant-duty, without an eye hither, and reliance here, we run upon woeful undoing mistakes, and utterly lose ourselves. Let all these thoughts teach us to see and be affected with the excellency and Glory of the New Covenant.  
Coll. 2. We have here a Rule by which to judge of the State and Condition of a People that are in Visible Covenant with God; and also it teacheth us what is the true and proper ground of a stable hope, that such a People may comfortably rely upon: We see that it all hath a certain reference to our dependence upon this one supposition, if they keep Covenant: This is the only third argument from whence may be drawn a sure conclusion. For our more full and clear understanding of this, take these Assertions.  
1. That for a People to enjoy all the visible and outward means of Grace and Good, are outward and probationary favours. It is true, the Ordinances and Privileges of the Gospel may in a sense be called spiritual, relating to the end they direct us unto, because they are means guiding and leading us to the enjoyment of spiritual good: but yet, in themselves, as they are enjoyed by a visible Church, visibly, they are outward things: i e. they are separable from, and may be enjoyed without true, inward, saving Grace. A People High in means may be Low in Grace, yea empty of it: Such was Capernaum, Mat. 11. 23. Laodicea may be rich, and yet poor, Rev. 3. 17. etc. The best manured, and most carefully tended Vineyard, may bring forth wild and sour Grapes, Isa. 5. begin. And as they are outward, so also they are probationary; God tries and proves a People with Gospell-Priviledges. It is not sufficient security to a Figtree, that because it is planted in the Vineyard, and there carefully manured it shall therefore bear Figs: But the Husband Man comes year after year, to see whither it bears or no, and it is possible that he shall find it barren, though in the Vineyard. So that parable seems to hold forth, Luk. 13. 7, 8. God indeed expects Fruit according to his laying out, and that justly, and therefore He comes and looks for it, but it doth not always prove according to His just expectation. Not that God can indeed be frustrated of any of His purposes: but God here speaks after the manner of Men, who are wont to take pains in their Husbandry, with an eye to profit, and therefore observe what Incomes they receive.  
2. To confide in these outward enjoyments as if they were real assurances of God's Complacency, is not Faith but Presumption. They are indeed expressions of His beneficence, and bring with them a demonstration of His great benevolence, but they are not assurances that He takes inward delight in such a People; it is therefore a vain thing for them to repose their trust & confidence in these things: And yet what more common then for the Children of Men thus to delude themselves with such opinions. To trust in Church-Priviledges, as it is the most dangerous, so it is the most common mischief and misery of a People in visible Covenant: God calls it, To trust in lying Words, Jer. 7. 4. And it was a ground of the Jews ruin, who, when they abounded and were immersed in Sin and Apostasy, yet thought it enough to say, they were Abraham's Children. John Baptist therefore so solemnly warns them of the danger of it, Mat. 3. 9 Think not to say, etc. q. d. it's vain and will not profit. It is a most certain truth, that God indulgeth, not only with worldly favours, and the affluence of earthly abundance, but also with Gospellenjoyments, and plenty of outward means of Grace. A multitude that are the generation of His Wrath, and Children of His Curse, who shall be pressed to eternal Death, and sunk down to Hell by the weight of Ordinances: Such were those unto whom the Prophet Isaiah was sent: Isai. 6. 9, 10. The means they have had, have helped to fit them for their own place.  
3. Where God hath done more for a People, there He expects more from them: Clear for this is that of our Saviour, Luk. 12. 48. To whom much is given, of him shall be much required. Christ in the Gospel compares the Kingdom of Heaven (i e. the visible Church) to a Vineyard which the Owner Let out to Husbandmen, and in the season sent for his Revenue Gospell-priviledges, as freely as Men think they are bestowed upon them, (and indeed, inasmuch as they are undeserved, they are free) yet they shall find, when God comes to reckon with them, that they shall be called to a severe account for them: God keeps a Book of accounts (what ever Men think of Him, or how careless soever they may judge Him to be) and there He chargeth down to men's score, all the several particular disbursements which He hath laid out upon this and that Man, these and those Churches: You find the severals enumerated of what he had been out upon, or done for his Vineyard, Isai. 5. begin. And so he doth for every Vineyard, and every Figtree. Every Sermon that is Preached to them, every Sacrament that is administered, every Labourer whom He either fixeth amongst them, or sends occasionally to do any thing in His Husbandry there, these are in His Treasures and a Memorial of them Registered with Him, not an Item forgotten. Poor heathen have not so much to account for, as a People who are in visible Covenant with God have. God connives at abundance of sin in places of darkness, which He will not where gospel-light shines. Observable is that of the Apostle, Acts. 17. 30. The Times of this Ignorance, God Winked at, but now commands all Men every where to Repent. And what a difference of times, merely upon the account of the Gospel doth our Saviour Christ make! Joh. 15. 22. If I had not come, and spoken to them, they had had no Sin, but now they have no cloak for their Sins. Judah had the Temple and Ordinances with them, when the Ten Tribes, by their Rebellion from the house of David, and carnal policy of their own Kings, were obstructed in, and much hindered from enjoyment of these liberties. God takes notice of it, and sets a signal Caution upon it, Hos. 4. 15. Though Israel play the harlot, let not Judah offend. The sum is, the more liberal God hath been to a People, the greater accounts they have to make up with Him.  
4. Nothing sooner, or more provokes God then the abusing or not well improving of visible Covenant-priviledges. We shall find how God expostulates with Israel in these very terms, Amos, 3. 2. Thee only have 〈◊〉 known etc. The greater the kindness is that is abused, the greater a provocation it must needs be: Now Covenant-priviledges are the best and most exeelent Privileges which a People can enjoy. It was the Jews advantage taken notice of by the Apostle, with a Note of specialty put upon it, Rom. 3. 1, 2. Chief, that to them were committed the Oracles of God. And when David had enumerated the sundry favours which God had bestowed upon His People Israel. He sets the peculiar emphasis upon this, Psal. 147. ult. He hath not dealt so with any Nation. It is not so great a Sin to abuse the Common goodness of God, and yet this is to treasure up Wrath, Rom. 2. 3. 4. These are little and low favours compared with the Gospel and Covenant, in which eternal Life is exhibited, and therefore whatsoever abuse God bears withal, this He cannot away with: If it once comes to a despising and undervaluing, and not improving of such Mercies, than God cannot hold His Peace, but must declare His displeasure, Deut. 32. 6. Do ye thus requite the Lord?  
5. When God purposeth to bestow His everlasting Mercies upon a People, He shows it by enabling of them to keep His Covenant. This is the plainest and clearest manifestation of God's intentions: If He withhold this Grace, the most excellent Privileges of a People are to them Judicial: It was a sad complaint which Moses made, and it carried in it a very bad Omen to that so highly privileged People of Israel, Deut. 29. 4. God hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day. And very observable is that expression of the Prophet, Jer. 31. 31-35. The New-Covenant there mentioned, was not another Covenant for the substance or matter propounded: It was a Covenant of Reconciliation which was given to Israel when they came out of Egypt: But it was to them only propounded, and outwardly made with them; but they broke it, and thereby provoked God to swear against them in His Wrath, that they should never enter into His Rest, Psalm. 95. ult. But here was an inward and spiritual application of the Covenant, a working of the Conditions of it in their hearts, and an establishment of their Souls upon it, by virtue of which they were enabled to observe His Commandments, and to do them; and thus they were made assured Owners of, and Partakers in those everlasting Mercies therein exhibited. God's treating with Men only in a visible or outward way, will vindicate His Justice, and leave them wholly inexcusable, when found Despisers; but it in only His gracious application of the Covenant to their Souls by the operation of His Holy Spirit working in them all that which is wellpleasing in His sight, that brings saving good with it to His People: This is Grace indeed.  
6. Hence a true, grounded and permanent Hope must be established by an inward and Self-search. Many are ready to boast of the Promises, and comfort themselves with the Promises. They hence Carve out for themselves large Consolations: But who are they that so do? There are some to whom God will say, Hands off, you have nothing to do with these things, The Promise indeed is full; everlasting Mercies, are Soulsaving Mercies: But what is all this to you? You will say they are free Mercies, and why may not I embrace them as well as another? True; but if God should ask you that question, Psal. 50. 16, 17— What hast thou to do to take My Covenant into thy mouth, seeing thou hatest to be reform? What answer can you make to it? It is a very great piecs of folly for a Man to boast of a favour, without considering of the way of a Conveyance. God saith, if you keep His Covenant, He hath endless Mercies for you, and they shall be yours: Oh yes! say you, Give me everlasting Mercies, I need them, I accept of them: Yes, no doubt, But do you accept of the Covenant? Will you freely close with Jesus Christ by a true and living Faith? Will you departed from Iniquity, and cast off your Vanities? Will the wicked forsake his way, and the unrighteous Man his thoughts? What, do you wince and boggle here? Are these hard say which you cannot bare? Let me say then, What have you to do with Mercies? Be not deceived, God is not mocked: If the filthy will be filthy still, if the Proud, Vain, Profane, Lewd, etc. will be so still, and hold on those courses, let them not glory in Covenant-Priviledges, and dream of golden Mountains of Mercies: But the secret of the Lord is with them that fear Him, and He will show them His Covenant.  
Collect. 3. It may instruct us in the Nature and quality of the relation wherein Children stand related to the Covenant: This Enquiry and Consideration, both our Doctrine and Text lead us to: For though I mentioned not Children particularly in the Doctrine, yet they are included in the general expression of it, and distinctly mentioned in the Text, and God bears a respect to them in the outward dispensation of the Covenant of Reconciliation. There are some that wholly exclude their children from the Covenant, others there are who place too much carnal confidence in their relation to it: And many Children too that Cheat themselves upon this account: It is good therefore that they should know both their Privilege and their Danger. The Text puts Parents and children's Children 〈◊〉 the same relation, and under the same Conditions.  
I shall endeavour to clear up this Collection by opening three propositions.  
Prop. 1. That the Children of Believers are equally interested in the visible Covenant with their Fathers. By Believers I do not only intent those that are such by a true and living Faith, but such also as are so by an open and acknowledged profession of their Faith, for these also in the judgement of Charity are to be acknowledged for true Believers: And it was to such, and in such a notion, that the Apostles wrote all their Epistles to the Churches, as hath been before hinted and proved. By Children also I do not mean only the immediate seed of such as firstly acknowledged and professed this Faith, nor doth the Scripture so intent, but their posterity in all Generations. 
a Till for Apostasy rejected,  Hence the Text saith, children's Children: i. e. The succeeding Generations of them: And so was Abraham's Covenant, which in the substance of it is ours, viz. The Covenant of Grace and Reconciliation, see, Gen. 17. 9, 10. And if any do object that the Text speaks of those only that keep Covenant, I answer, It is true in respect of the Promise, but keeping Covenant presumes being in Covenant. And when I say they are equally interested, I would be cautiously understood, I do not therefore mean,  
1. That they are always equally capable of actually enjoying the Privileges of the Covenant: Divines well distinguish between jus ad rem, and jus in re. A Child may have as good a right to his Estate when a Child as afterwards; but he cannot take possession of it, till he be legally of age: So neither doth their being in Covenant bring them immediately to all the Privileges, but according to the Rules of the Gospel. Nor,  
2. That they have always an equal invisible right to the blessing of the Covenant: The advantage here is secret, and may sometimes be on the side of the Parents, sometimes on the part of the Child, according to the inward operation of the spirit: It is only the visible Covenant then which these stand equally related to. Nor,  
3. Do I dispute concerning the Parent's conveyance of visible Privileges, or how far they are to stand of fall with their Parents, or whither Parents by bringing themselves under visible censures, may obstruct the benefit in regard of their Children, till they do remove these obstructions: Some Divines are of opinion that immediate Parents do equally hold or lose outward Privileges for themselves, and for their Children, whiles in their Loins: But I speak of the Children of visible Believers, standing right when their Children are born: Their equality appears in these respects.  
1. When God extended the Covenant to their Parents, He extended it to them at the same time; though as to us who are Children of Time, we must have an existence before we be actually in Covenant; yet as to God, who dwells in Eternity, He engrosseth all Generations in one view, and so He takes Fathers and Children together: Though the Fathers may be possibly considered as Agents, and trusties for their Children, whiles in their Loins: God did not say to Abraham, I make a Covenant with thee now, and will make one with thy Children hereafter: But He puts them both together, Gen. 17. 7. And hence they are called God's Children, Ezek. 23. 37. Sons whom they bore to me.  
2. The Covenant comes to each upon equal terms or propositions. The Covenant stands visibly under the very same respects to the Father and to the Child: The Text is clear for this, Fathers, and children's children if they keep Covenant have a promise of Mercy: If they keep it the blessing is theirs, if they keep it not they cannot expect it, or challenge it: Those therefore that object from such Scriptures, that the Children are not in Covenant, but only conditionally if they keep it, are to remember, as was hinted before, that keeping of Covenant necessarily presupposeth a Covenant to be kept, and the Person that so keeps it, to be related to it, for none can keep Covenant but one that is first in Covenant, nor yet can any but such break Covenant: He only breaks his Promise that first made one: He only neglects his duty, that was first obliged. It is not the Covenant itself, but the blessing of the Covenant, which is the happiness of those that keep it. We read also of those that dealt falsely in the Covenant, i. e. promised, and so were in Covenant, but performed not, Psal. 78. 37. Jer. 6. 13.  
3. They are equal in that the Father shall not suffer for the Child, nor the Child for the Father, in case of breach of Covenant; but each being actually under it, stands personally related to it: The Child now born, is to stand or fall for himself, the Father's Faith will not save the child, nor will his Sin damn him. God took it as a false charge, when they counted their miseries to be for their Father's Sin, and not their own; and hence used that Proverb, The Fathers have eaten sour Grapes, and the children's teeth are set on edge: and therefore declares against it, professing that every one shall answer for himself, see, Ezek. 18. Per totum. Children may by their Sin ripen judgement, which God in patience delayed to execute in their Father's days, and thus He justly visits the Sins of the Fathers upon the children, when they follow the same perverse courses, and grow worse in them: But yet in the Covenant every one stands upon his own bottom. Children dying in their Infancy are saved by a Faith wrought in them personally, and not acted by their Parents for them relatively, Heb. 10. 38. The just shall be saved by [His] Faith. And yet it is not to be denied that Parents are instruments or Media of deriving the visible Covenant to their children, and may also lay in many outward blessings for them; David's fidelity was remembered in times of Apostasy many Ages after: As we find in the History: Though some interpret that of Christ; which is true in the Antitype, yet it respected the Type too: But in these respects God Acts as a Sovereign.  
Prop. 2. That there are great visible privileges which the Children of Believers do enjoy by virtue of being related to the Covenant. The objection which the Apostle saw reason to anticipate of old, is much in use now adays, and may admit the same resolution, Rom. 3. begin. What advantage, & c? Much every way. A great enquiry is made about Privileges, and many ask of us what do we get by owning and acknowledging of the Covenant; yea, there are many that discourage those who would do it, and tell them it is but a snare: And the truth is, Men may make snares to themselves of the best visible favours of God, and turn that which might be for their advantage to be for their hurt, yet the Covenant itself wraps up a great many Privileges in it:  
To name a few;  
1. The ordinary revealed way of dispensing Salvation, being by the visible Covenant; hence they are apparently nearer Salvation than others. What God doth in a secret way by Sovereign prerogative is not our business to inquire, Deut. 29. 29. But according to what is revealed in the Scriptures, the way to Life; is by the Gospel and dispensation of it, and visible acceptance of, and submition to it: Not that it is in itself saving, yet it is the outward way of God's appointment. Hence, that, Rom. 10. 14. God may save those that are at present out of visible Covenant, but then He brings them under the bond of it; now, in as much as these in question are already under it, this is their great advantage.  
2. By virtue of the Covenant they are privileged, with Gospel-Ordinances, which are the means of Salvation. Ordinances are visible Covenant-Priviledges, and they are for the bringing the Elect home unto Glory, Eph. 4. 10, 11, 12.  
Object. But this is no Covenant-Priviledge, for the heathen have this Liberty, we keep them not away from coming to the Ordinances.  
Answ. From the Word Preached we exclude none, any may come that will.  
But still,  
1. There are no other Ordinances which we admit them to, till they do embrace the Covenant, and that by a visible profession of Faith and Repentance; and so they subject themselves to the Covenant of God, we Baptise them not, we admit them not to the Lord's Table, exercise not Church watch cover, or discipline to them till then: So that the Covenant is unto them a necessary Medium of participation, there must be a visible conversion wrought in them, from the heathen to the Christian Religion.  
2. Though the Word may be preached to the Heathen, yet it is committed to the Church or Covenant People of God, Rom. 3. 2. It is a depositum that God put into their hands, a gift of God's favour which He hath given His Church possession of.  
Quest. But it may then be demanded, why then do you not admit all the Children of Believers to all the Ordinances? If they be theirs, wrong is done them by debarring them of their Right.  
Answ. That any of the Children of the Covenant, being adult, do not enjoy all the Ordinances, is their own fault in a great measure: The Door of the House of God stands open unto them, and if they are willing to come in to it, and are regularly fit for it, there is no reason they should be prohibited; nay, all encouragement is, or aught to be set before them, that they may, according to our Saviour's manner of expression, be compelled to come in, i. e. By the force of argument and persuasion. Thus we see it is a great privilege to have a Title to the Ordinances, for all that is needful to eternal Salvation, as to means, is therein afforded them. The Word Preached is a perfect Rule, able to make the Man of God so, 2 Tim. 3. 16, 17. The Sacraments administered have abundance of grace in them, and afford great relief and sttength to the Souls of those who know how to make use of them. The Church censures are Medicinal, and appointed by God. For healing and not for destruction.  
3. By virtue of the Covenant they are privileged with much more of the presence and striving of the Spirit of God than others ordinarily enjoy. The Spirit speaks directly to the Churches; He walks in the midst of the Golden Candlesticks. Church Officers are Stars in Christ's own right Hand; and where God hath Recorded His Name, He hath engaged His Presence, Exod. 20. 24. He speaks more darkly, obscurely, weakly to Heathen by the light of their natural consciences, than He doth to those who sit under the Word and Means; the Word being the Chariot in which He chooseth to Ride most eminently, and with which He insinuates Himself into the Souls of His People. These to be sure shall have the first proffers of Salvation made to them, Act. 13. 46. And if they embrace and accept them to be theirs, herein they greatly please God. In a Word, they are advantaged to have as much done with them for their good as can be, as to Means: the care, the cost, the pains of the Husbandman, is is not laid out upon the open Forest or wild Wilderness, but upon His Vineyard, Isa. 5. begin.  
Prop. 3. That the Children of the Covenant stand in a very difficult and hazardous relation. Many are prone to be proud of their privileges, and say, The Temple of the Lord are These: They boast themselves and are confident in their Church relations; but how few are there that do solemnly consider their dangers? As it is a precious, so it is a very awful thing to be in visible Covenant with God: The name of Covenant relation, viz. The Lord our God is a great and dreadful Name, Deut. 28. 58. There are none upon the face of the earth that stand upon more dangerous Precipices than the Children of the Covenant: The truth of this assertion may be made clear, if we consider these few things.  
I. That visible-Covenant-interest will not afford Man sufficient security against eternal Damnation. Many there are who fond think the Covenant shall save them, but they do but put a Cheat upon their own Souls. Keeping of Covenant will save a man, according to God's promise who will be true to his Word; but barely being outwardly in Covenant will not do it. The Covenant indeed hath saving Mercies in it, but they are exhibited or propounded to us with an IF; if you keep it. There are many are admitted to tread in the Holy Place, who shall never be entertained inthe most Holy. If some Men shall be so bold as to plead the Covenant with Christ at the last day, he will counterplead them; yea, and condemn them by the same Covenant, by which they think to be saved, because it will be found that they did not keep it. This position is so notoriously true, that there are manifold examples of those who have not only forfeited the visible Privileges of it, but also have fallen from it into the depth of Hell. What got Ishmael by being a child of the Church, and circumcised, when he turned a mocker, but rejection from the Church, and exclusion out of Heaven? What got Esau when he became profane? or Absalon when he proved a Rebel? If Children grow Lose, Light, Vain, wicked, etc. There is no hiding of themselves in the Church, or under the Covenant from the wrath of God. He will search Jerusalem with Candles, and His wrath find out all those who say in their hearts, God seethe us not, Zeph. 1. 12. When dying David takes upon him to instruct his Son Solomon about the Covenant, he opens the Nature and Hazards of it, 1 Chron. 28. 9 If thou seek Him, He will be found of thee, but if thou forsake Him, He will cast thee off for ever. A noble Vine may degenerate, and the Children of Godly Parents may prove Apostates; and if they do, What can be expected but Destruction? A Man must be something more than outwardly a Jew, or Church-member, or Child of the Covenant, else this will deceive him, and give him no sure Title to Heaven and Glory.  
2. That Godly Parents cannot by their Faith, nor all endeavours, work, no not so much as secure the Regeneration and Salvation of their Children. It hath been a question moved by some, whither godly Parents doing their duty to their children faithfully, and using their outmost endeavours in bringing them up for God, may not rely on the Covenant-promise, and positively believe their Children shall be saved, and that although for the present they see no change wrought in them, but they walk in vain courses? In answer to which I shall propound a few things to be considered.  
1. That the Sovereignty of Divine Grace, which can neither be prevened nor obliged by any thing in or for us, is a Pillar-truth of Christian Religion, Rom. 9 16. It is not of him that willeth, nor of him that runneth, etc. So far as we detract from God's Sovereignty in the dispensation of converting and saving Grace, we so far make God a debtor to the Creature, before he makes Himself so by a free Promise.  
2. That all which Parents can do for their, Children, in attendance to the Precept, viz. In bringing them up for God, instructing them in His knowledge and fear, exercising their Authority in keeping them in from lewd courses, and causing them to serve God in a visible attendance on the means of Grace, etc. It is no more than their duty, and is in no ways to be counted meritorious, Luk. 17. 10. Hence, for their own Souls safety they must do it, except they will hazard the displeasure of God.  
3. That it outdoes the power of Moral-means and endeavours, though never so sincerely used, to Plant or infuse Grace into any Souls: The Work of Conversion is not wrought by the will of Man, but of God only, Joh. 1. 13. If good Men could Will, could Pray, could Labour Faith into any according to their desire, their would none of their Children, none of their Servants, none of their Neighbours, none in the World perish.  
4. That Divine Faith is not only a confidence, but a grounded confidence: The Rule doth not only command and bind us to believe, but it also tells us what we are to believe: The Hold of Faith is the Promise, and therefore it can be assured of any thing no further than that goes: Faith must have a clear Word for its Trust, else it is but vain: All our Plea is in the Covenant-Promise, and if we cannot find that we look for [There] we have nothing to build upon, but are at uncertainty.  
5. That Believers have no absolute and illimited Promise in the Word of God that all their Children, or this or that Child shall be saved, no nor limited neither to their care, and faithfulness, that if they do their best, He will infallibly add saving Grace: This will appear by two Arguments.  
1. Because God is faithful to every Promise which He hath made, He is a God that cannot lie, or repent. I know godly Parents may be remiss, but they are not always so, and yet have had their Children whom God hath rejected: Abraham his Ishmael: Isaac his Esau: David his Ahsolom and Adonijah: Eli his Hophni and Phinehas: Now of Abraham we read that he was Trusty and Faithful in teaching his children, Gen. 18. 19 And therefore he instructed, and disciplined: Ishmael he circumcised him, and prayed earnestly for him.  
2. Because the faithful People of God have themselves thus interpreted the Promise, they judged it to be upon Supposition, & to carry a Condition in it: Eminent for this is the forementioned instance of David: that he thus understood it is evident, not only by that forecited warning which He gave to Solomon, 1 Chron. 28. 9 But also by that knowledgment which he makes of it to God Himself, Psal. 132. 11, 12.  
Object. But we shall find that God makes an absolute Promise to David that He will establish His Covenant with His seed, and not Violate it, Psal. 89. 28, 29.  
Ans. It is to be observed that in that place David represents or typifyes Christ the Head of the Church, and by His Children we are to understand only those that are given to Christ of God in the Covenant of Redemption, concerning whom it is certain they shall obtain Salvation; for as the Apostle saith, 2 Tim. 2. 19 The foundation of God standeth sure, having this seal, the Lord knoweth who are His. But a Man may be a subject of the visible Covenant, who hath no right to the Covenant of Redemption.  
Que. But you will say then, What encouragement is there for Parents to Pray for, to instruct and take pains with their Children, and give them up to God in the Covenant, if they cannot do all this in Faith? What is not of Faith is of Sin.  
Ans. There are other ways for Faith to act us in our Duty, besides this particular confident persuasion of this fruit and effect. Consider then,  
1. That Faith is to eye the Precept as well as the Promise: Faith is to influence our duty as well as our assurance. Faith is the principle of our obedience: And if we believe this is our duty, to perform, because God commands it, and are hereby animated to our duty, this is Obedience of Faith: it is our duty to sow our Seed in the Morning, etc. Although we know not which shall prosper this or that: because Faith works by Love.  
2. That a Believer is to be engaged to his duty, not only by a promise, but also by the precept; it is true the promise is our Encouragement, but the precept is our Rule; in submission to the command therefore he is to go about his Work, and to leave the success of it to Divine dispose, and so doing he performs his duty in Faith: and he that is not acted by this principle, but doth all merely as he thinks it may succeed, is truly mercenary.  
3. There are other Promises which may encourage a Believer in this duty, viz. That if he doth it in Truth and sincerity it shall be accepted and rewarded by God. God will some way or other make him to find that his labour hath not been in vain. The Husbandman is in duty to sow his Seed in Faith; but he is not sure he shall have a good Crop. The Figtree may not blossom, though he manures it with care, but this is his encouragement, that in a way of doing duty, God hath said that He will bless him.  
4. Faith also teacheth us that attending the means is nearer to the particular blessing, than not attending but neglecting them. God oftener meets His people in the way of his ordinary, then in the way of His extraordinary providence: nor doth God always, though He may sometimes in Sovereignty deny the desired Blessing to His people; yea, and although He may sometimes work there where we are guilty of shameful neglect, as in Converting Josiah, the son of a wicked Amon, yet our neglect is inexcusable, because we have despised the Command. Such a Parent as hath faithfully done his duty, may die in Hope, that although he see not the desired Fruit of his Pains and prayers yet they may appear when his head is laid in the dust: To be sure he may with this comfort leave the World, that he hath been faithful in his place.  
3. The provocations of Covenant-childrens are most heinous, and consequently most provoking to God. The Sins of none are so offensive in His sight as theirs: You shall find therefore that the Scripture sets a Note observable upon this consideration, Amos. 3. 2. so, Deut. 32. 19, The provokings of Sons and Daughters are bitter, Jer. 5. 7. Thy Children have forsaken me, How shall I pardon thee for this? God hath taken such as these very near to Him, He hath given them such privileges, and so many advantages: Hence, for a child of the Covenant, to live like the Children of heathen, and those whom God hath not known, this is a Sin of a deep Dye; yea, far deeper than theirs who only abuse the light of nature, and common goodness of God: If you read, Ezek. 16. per totum, You shall there see what a course God takes to make Jerusalem's Sin to appear unparrelleled, viz. By declaring what Covenant privileges, and favours they had enjoyed, and profanely abused: Verily, God can endure to see that in Sodom, which He cannot bear to see in Zion.  
4. Hence to perish from under the Covenant will be a most astonishing perdition. If Judah provoke God to destroy her, She comes down wonderfully, even to the astonishment of all her Neighbours: Let me tell you, there are none that leave the World with such amazing Fears and Terrors that close their Lives with such dreadful agonies and horrors, as such do, who have been related to the Covenant, and enjoyed the privileges of it, and slighted them: The remembrance of their Church state, their Baptism, the Ordinances they have sat under, the Threaten, Warn, Counsels, and Encouragements of the Covenant, which they have despised, will fill their Consciences with most dreadful regrets and reflections. and if any have been so seared, as to stifle and suppress all these remorces, and to departed this Life under a sullen and desperate hardness, or a self-cheating hope; yet, in the great Day, when the Righteous Judge shall give to every one according to their deeds, than woe, and ten thousand woes to those Children of the Church that shall have despised their privileges, and slighted the Grace proffered in the Covenant; that have sold themselves to profaneness, or lived in desperate hypocrisy, that have forgotten their Covenant-engagements to God, and brought themselves under the Curses of that Covenant. Thus you see the relation of Children to the Covenant, what are their Privileges, and what are their Dangers: God of His mercy grant both to Parents and Children Grace and Wisdom to make a right improvement of these solemn Considerations.  
USE II.  
For Exhortation to all such as stand related to God in the Covenant, to be very careful and watchful to yourselves that you keep it. You are not so much to boast of, or confide in your Covenant Relation, as to see to your own part and duty in which you are nextly concerned: Take these things for Motive.  
1. It is no little or light matter to keep Covenant with God. It is true, Evangelical duty is easy, if it be compared with those rigid and strict, yea impossible to be performed demands of the Covenant of Works: Impossible, I mean by the Children of fallen Adam. God gives acceptance to such weak Duties, and withal gives strength to do them. But still, if we consider what it is that is required in the Covenant of Grace, we shall find that it is for Matter very large, and for difficulty, exceeding all our own power in ourselves, and cannot be performed without special Grace from Jesus Christ. There is a great deal comprehended in those two short Words, Believe and Obey. Perseverance in the Faith, maintaining it against all the shocks of Temptation which assaults it: And constancy in Obedience, continuing faithful unto Death, waiting till afterwards for our reward; these are great Works. To do all we do for God, as being His Servants, to devote all our time to Jesus Christ, as those who are Bought with a Price, requires, Care, Diligence, Vigilance. Again, there are a great many Duties laid upon us in the Covenant, the Precept is of great latitude, Psal. 119 96. Every Command is full. There are Duties to be done, Sins to be avoided, there are Afflictions & Trials to be undergone: God is to be believed in, and worshipped: Our Neighbours are to be honoured and loved: There are a great many relations which a Christian stands in, and every one hath its particular respective Duties. Moreover the whole Man, and all in it stands engaged in these Covenant Duties: Every faculty and member owes Obedience to the Will of God. We have our hearts to look after, and keep with diligence for God and His Glory, Prov. 4. 23. Our tongue to order and keep within bounds, which must be well looked after, Psal. 39 1. And all our bodily actions must be conformed to Divine prescripts: All our Natural, Civil, and Religious actions must be squared by the right Rule, and directed to their proper End, 1 Cor. 10. 31. Finally, that which makes it so great a Work to keep Covenant, is the weakness of our Grace, and strength of our Corruption, and force of the Temptation we are exposed to: We have every one of us a Traitor in our Bosom, besides a solicitous and diligent Enemy waiting all opportunities to tempt and draw us aside: And there must be great vigilancy and resolution to resist a subtle Devil holding correspondence with a treacherous heart: Put all these things together, and they will speak thus much, that it is a very great Work for a Christian to keep Covenant with God.  
2. It is not a thing indifferent whither you keep Covenant or no. If you would enjoy the comfort of the Promise, you must have the witness of your own consciences unto this. It is one thing to be in visible Covenant, and another to have the promise of the Covenant positively engaged to you. Men deceive themselves greatly with this opinion, that they think, if they are in Covenant, they have Christ for their Surety and Undertaker: And hence can maintain strong confidence in the midst of their own careless and carnal neglects; abusing and perverting many Scriptures, and particularly, that, 1 Joh. 2. 1. If we sin, we have an Advocate: They promise themselves that Christ shall answer for all their breaches of Covenant, and hereupon it is no great matter with them to neglect Duty, and live carelessly and irregularly: but we must beware of deceiving ourselves, for God will not be mocked, 1 Thes. 4. 7 Consider then,  
1. We may be in visible Covenant, and yet not have Christ for our engaged Undertaker, it is only Believers that have truly placed their souls trust in Him, that He stands engaged to and for; to others He is only propounded. All in the visible Church have not saving Faith wrought in them, they have not cordially closed with Christ as their Prophet, Priest and King, though they have outwardly and verbally promised so to do; and His Mediation and Redemption will not be profitable to such: These have Pardon, Peace and Salvation promised to them only with this proviso, if they believe, and that with such a caveat annexed to it too, that if they believe not they shall be damned. God indeed bestows upon them all visible means and helps to believing, but if they improve them not unto the attaining of this Grace, they will be witnesses against them in the Day of account, and help greatly to inflame their Reckoning, Mat. 11. 23.  
2. Christ stands Surety for Believers, not to encourage their neglect; but only to help their Faith, relying upon Him in sense of self-insufficiencie: and that too, either whiles they are striving to do good, and cannot do the good which they would, or at least are mourning for and repenting of their falls and neglects. Christ never intended that His Grace should be the Abettour and Protector of Men's Wickedness: And so to improve it, is to turn it into wantonness, which every serious Soul must abominate, Rom. 6. 1, 2. And hence also, though Christ will be an effectual Advocate for every [True] Believer, Notwithstanding all his frailties and breaches of Covenant with God, yet He will be no Abettour of him for his wilful and bold transgressions committed upon presumption of Christ's intercession, but he will charge his sin home upon him, as he did upon David, and make it an evil and bitter thing to him; He will break his bones, wound his spirit, make him see the evil, and feel the smart of it, so as to loathe himself for it: In a Word, he will not apply his pardon sensibly to the Soul, but in a way of deep humiliation, godly Sorrow and Repentance.  
3. Degeneracy, Apostasy, and Covenant breaking is an evil into which God's visible Covenant-People are very apt to decline. It is as it were the hereditary disease of the visible Church. It is a Malady Epidemical they very often fall into it. It hath been so from the beginning, besides the particular discovery of false Professors, in the best Times and Ages, and Churches, it is also observable, that there can scarcely any Authority be produced, that ever the Church preserved a general integrity in Faith and Manners, above an Age at once at the most. Yea, we find that Israel in the Wilderness, though under many peculiar advantages to keep close with God, who was so near them, so ready to help them, so wonderfully discovered Himself to them, did yet fall into universal Idolatry before Joshua, and the Elders which outlived him were cold in their graves: that people that had just before Joshua's death, solemnly renewed Covenant, went after strange Gods: Reiigion scarcely well settled in David's time, yet wanes before Solomon's death; and soon after ten tribes go away to direct idolatry, and the two that remained but little better. Josiah's reformation was buried with him in one Grave. Since Christ came in the flesh, the Apostles had scarce settled the Christian Churches, but they lived (some of them) to see the mystery of iniquity begin to work: John who was the longest lived, of the Apostles, saw five of the seven Churches of Asia manifestly degenerating. Now the consideration of these things should put an awe upon our spirits, and make us the more watchful, remembering that we have no more security for our standing than they had,: It is the concluding argument which the Apostle draws from such premises, 1 Cor. 10. 12. Let him that thinks he standeth, take heed lest he fall. They stood upon the same ground that we do, neither have we any greater security of our standing, than they had of theirs.  
4. Consider how great the severity of God hath been against Covenant-breakers. Joshua dissembled not with them, but gave them a true caution, John, 24. 19, 20. He will not forgive, etc. If you forsake, etc. God sends the Jews to Shilo, to read there in those heaps and monuments of His anger, a Lesson of their own admonition, Jer. 7. 11. The Histories of God's revenge upon His own People, for affronts offered to His Covenant, are as well recorded for our instruction, as those of His Mercies. God would have all of us to know, that He is Holy as well as Gracious, and that He expects to be glorified by all those that draw near unto Him. If Aaron's Sons offer strange fire, they themselves shall be destroyed with fire from Heaven. Awful is that Scripture, Jer. 12. 7. I have forsaken my House: I have left mine heritage, I have given the dearly Beloved of my Soul into the hand of her Enemies. Jerusalem came down wonderfully, because she had forsaken her God. Apostate Churches are the most unsafe, and insecure of any People of the World, and let us remember that the time is drawing on when Judgement must begin at the House of God, and if so, we have great need, if we would then escape, to see to our own hearts and lives, that they be agreeable to what the Covenant expects of us.  
5. Consider, there is Grace, Peace and safety to be had in our keeping Covenant with God, it is David's profession, 119. 165. Great Peace have all they that keep thy Law. There is no danger on God's part, that He should fail of His Promise, it is part of His Name, and one of His precious Titles that He is a God, keeping Covenant, His Truth and Faithfulness engage Him in it, we have to do with a God that cannot lie: He never said to the house of Israel, Seek my Face in vain. As Covenant-Mercyes are everlasting, so they are sure; they are inviolably engaged to them that fear him, and keep His Covenant, called, Sure Mercies of David, Isa. 55. 3. As long as Vzziah walked with God, He caused him to prosper: As far as God sees fit for His own Glory, Upright Churches shall have outward Peace and prosperity: Or if, for His Glory, he suffers persecution to come upon them to try their graces, they shall need to fear none of these things, Rev. 2. 10. And it will be a blessed and soul-satisfying conclusion, to be able to profesS in times of greatest oppression, as they did, Psal. 44. 17. etc. If a Church, as such, Apostatise; yet faithful Ones and mourners in it shall be Marked out for Mercy, Ezek. 9 begin. Those who then defile not their Garments, Shall walk with Him in White, Rev. 3. 4. If God comes forth in His Indignation, and punisheth the Inhabitants of the Earth, yet still He will provide for them; call for them into their Chambers, and shut the Door upon them for their security. And then shall the Faithful know that it was not in vain for them that they served God, and were not false to His Covenant, but stood firm against all shocks of Temptation, though in the mean time, for a while, they may be scorned and scoffed at by the World for their integrity.  
In the further Prosecution of this Use, I shall first propound some general helps, and then present more particular Directions.  
For help, would we keep Covenant with God, Then,  
1. You must go to and believe in Jesus Christ for Grace whereby you may be enabled so to do. I name this first, Because it is the foundation of all: Christ is the Surety and Undertaker in the Covenant on both Parties, and if you would do any thing in this business, you must go to Him that He may work your Works in and for you, the Life of a Christian, is a Life of Faith, Heb. 10. 38.  
Consider therefore,  
1 As long as you remain in unbelief, you are on that very account, Covenant-breakers; for it is the first thing required in the Covenant, viz. that we believe. It binds and obligeth us to go to Christ, and make an absolute choice of Him, and place the Hope and Trust of our Souls upon Him: Think of this, you that live & lie in a State of unregeneracy; you break your bond as long as you thus live, and are not therefore under the Promise, but the threatening at the present: When you shall be put upon trial, whether you have kept Covenant with God, the first question will be, whither you have believed; and if this cannot be made good, there needs no more enquiry to be made, but the Case is cast against you, all the pleas you can possibly make from your Moral Obedience, or Legal Works done by you will not in the least salve it, but you will be found among, and pronounced to be workers of iniquity.  
2. Without this Faith we cannot perform Gospel-Obedience, which is also required of us. As it is the first thing called for on our Part, so it is the root and Principle of all the rest, without which no service can be received. To acceptable Obedience, Three things are required.  
1. That the Person doing it be accepted in Christ.  
2. That it be performed by strength derived from Christ.  
3. That it come to God through His hands. Now to each of these Faith thus embracing of Christ is requisite: Hence, without it no pleasing God, Heb. 11. 6.  
III. Though we cannot go savingly to Christ before Faith be wrought in us, because Faith is the first saving Grace; yet it is our duty to be diligently using all those means which are appointed to this End, and therein to be waiting upon Him for it. Sense therefore of our own inability, and utter insufficiency to do this Work, in and of ourselves, is not a just ground of discouragement, but may be improved to excite and direct us to go there where sufficiency is to be had; Christ therefore sends His gracious invitations to such as these, Isa. 55. 1. Mat. 11. 28.  
4. Those that have believed are to exercise Faith daily, going to Christ for renewed Grace and strength, Faith is the great help, and the only help we have in us, to fetch in that strength, by which alone we can do that which is wellpleasing unto God. It is not for a Believer to say, I am weak, and dare not stir; lest I fall: No, but he is to say, Christ is strong, and He hath bid me to wait on Him, and believe in Him. This I may assure you of; That when a Child of God, in tender sense of his own inability to do his duty as he should, hath believingly cast it upon and committed it to Christ, the bigger & better part of his duty is done, and he may cheerfully and steadfastly go through the rest. Let none hope or think to keep Covenant in his own strength; nor let any despair of it, as long as there is strength in Christ; especially considering, that, if we believe in Him, He stands Surety for us, and is in the Covenant; not only our Highpriest to make satisfaction for us to his Father, but our King too, to Rule in us, and lead us in His fear, and not to suffer us to departed from Him all the days of our Lives. When we (finding ourselves to be of no Strength) go to, and Lean upon Jesus Christ, we are carried forth happily, and shall serve God acceptably: It is then alone when we are too presumptuous of our own strength, and rely on that, that we fail, and dishonour the Name of God by breaking His Covenant.  
2. Labour to get a good understanding of, and acquaintance with the Nature, Tenor and Extent of your Covenant-Duty, and keep it upon your thoughts. Many are very forward, and critically inquisitive after the Nature of Covenant-Priviledges: And indeed it is one great Study and discourse of the Times: But that which is for our Practice, or in which we ought to be most of all conversant; we are prone to be most backward in, viz. Our duty; whereas it ought to be the Servants constant Care, to know his Lord's Will, How else should he do it? God affords us many means of knowledge, our Ignorance therefore (if we are guilty of it) will not be any part of an excusing Plea for us. Ignorance of Duty under means of Knowledge, will not be acknowledged for Ignorance, nor procure us any fewer stripes. What Men are wilfully or unnecessarily ignorant of Through their own heedlessness, will be charged, not as Ignorance, but contempt: Neither can we do acceptably, except we know. Let us therefore be industrous to get a right understanding of the Will of God, and what are the Rules of Faith and Practice, that so we may be furnished for every good Work. The Lord expects more in these Days and Places of Gospel-Light, than where it is wanting. The Duties of Christians are many, and their Calls to Duty are diversely circumstanced: Now God affords you many, both public and private helps; be not you negligent in using of them. David, by frequent Meditations attained to a large knowledge of God's Precepts, Psal. 119. 99 And if we could ponder upon these things as much, and with as much intenseness of mind, as we are wont to do upon our Worldly Concerns, we should in time grow good proficients in them.  
3. Get a Love to, and delight in the ways of God. There is no such help to a cheerful and constant keeping of Covenant as a heart taken with and delighted in the Command. Fear of Wrath may do something to restrain the outward Man from many gross Enormities, which otherways sinful Men would boldly and unreclaimably run into: And hope of reward may put Men upon it to do many things, which otherwise they would not be so forward to engage in: And it is certain, that both fear and hope acting in their due Places, and managed by an higher principle, are of no little use to a Child of God, whom his heavenly Father is pleased to train up (in a great measure) by threaten and promises. But still there is nothing of such efficacy as Love: Fear and hope invite us to close with the Command for our Own sake, but Love allures us to embrace it for Its sake, for the preciousness of it. Love constrains: It is a forcible and irresistible Impetus by which it carries us to our dnty: Many waters cannot quench it: persecutions cannot obstruct, prosperity cannot inveigle it: It makes the Command precious above all things: Gold, and fine Gold are not comparable to it, etc. Psal. 19 9, 10. Now there is very much argument and reason to make us in Love with Covenant-duties: They are the revealed will of God, and if we love Him, we cannot but be in love with them. They are the product of infinite Wisdom, suited properly to the condition of Man, and therefore most desirable: They are the great things of the Law, and hence deserve greatest esteem. Every Rule of Duty is a Rule of Life, and therefore aught to be as dear un-unto us as our own lives. It is not at all to be questioned, but that the cause of the great neglect of duty among Professors, and their remisseness in doing what the Covenant requires, and the hard coming off of many duties which cross flesh and blood, ariseth from the want of such a measure of love as aught to be.  
4. Carefully avoid the throwing of yourselves upon unnecessary Temptations to break Covenant with God. There are enough will come unsent for, and ever when the People of God do go about to set themselves in a most solemn manner to engage in the service of God, Satan is then watching for an opportunity to give them a furious assault. God no sooner gives Adam the Covenant but the Serpent forthwith assaults him. We had need to keep as much as possibly we can out of the way. Unnecessary compliance with wicked men carries great temptation in it; Can one touch Pitch and not he defiled: Solomon was drawn away by his strange wives; his wisdom (though uncomparable) was befooled and the great familiarity which God held with him (who had appeared twice to him) was forgotten. Jehoshaphat laid a snare for himself, and for his Kingdom, by making affinity, and entering into a league offensive and defensive with the house of Ahab, and it proved pernicious in the event. If Men will stand in the way of sinners, it may be in a little while we shall find them sitting in the seat of the scornful. The People of God should be acquainted with their own infectious hearts, and know how apt and ready they are to be born down by the body of death itself, much more when weights of temptation are hung upon it, else they are not like to be true to God, or faithful in His Covenant. They that unnecessarily frequent public houses, will in time learn to to be drunkards. They that make a trade of keeping vain Company will grow themselves vain persons: They that frequently converse with Heretics, and like society with them, will at least become favourers of their Heresies. The counsel of the Apostle was very seasonable and needful for a People in Covenant with God, to follow, if ever they intent to be true to it, 2 Cor. 6. 14. etc. Be not unequally yoked together with unbelievers, etc. Nor let us promise ourselves that God will keep us, if we watch not over ourselves. He that walks circumspectly only walks safely. Men may think their heart's Temptation-proof; but if they will run the hazard in this confidence, they are like to come off as Peter did in the High-Priest's Hall. As than you would have God hear when you pray, Led us not into Temptation, do not throw yourselves into it.  
5. Maintain and daily keep in exercise the work of Repentance. Though I know it is dangerous and presumptuous for Men to adventure to Sin, upon hope to make all good again by Repentance (as though a Man should boldly and frequently take poison, because he hath a precious Antidote by him) and indeed such a frame of spirit cannot reign, and rule in a Believer, to whom Sin itself is in its own nature abominable, yet such is the state of fallen Man (though converted) that except they keep the grace of Repentance in continual exercise, they cannot keep Covenant with God. There is no living a life of Gospel obedience without it. The state of Believers in this life is a very imperfect state, in regard of Sanctification, it being but in part or degree, not perfect. there is in a Child of God a great deal of foolishness, by reason of which he often misseth his way, and wandreth from the precept: much weakness which makes him to fall seven times: he stumbles at a small thing that lies in his way: Every difficulty is ready to be an obstacle unto him: Much also of rebellion is in his heart, by reason of that Law which is in his members, which frequently leads him Captive. Hence the wise Man makes that peremptory demand, Who can say, I have made my heart clean, Pro. 20. 9 His errors and wander are so many that [alas!] he cannot know them, Psal. 19 12. Hence hath God in much mercy, accommodated the Covenant of Grace to this imperfect state of His own People, so that a principal part of our keeping Covenant with God, lies in our upholding of the constant exercise of true Repentance. And God in His gracious condescendency is pleased to acknowledge the penitent (though imperfect) Believer to be a Covenant keeper, and though we ought not thereupon to be bold to sin, yet if at any time, through our own frailty, and the subtlety of our own deceitful hearts, we are overtaken, He hath provided Christ to be an Advocate for us, 1 Joh. 2. 1. Hence, we find the Gospel-precepts are summarily comprehended in those two words, Repent and Believe, Mark, 1. 15. And God hath abundantly promised in His word, that if His People do at any time repent of, and hearty acknowledge and turn from their sinful faults, He will Hear in Heaven, and Pardon, and their Sins shall be in His account, as if they had never been committed. Now, to the end, that you may order your Repentance aright, take these few Rules.  
1. Labour to uphold and strengthen in your hearts a true and genuine hatred of all Sin: This is the great Principle on which true Repentance acts. Our commission of Sin ariseth from our Love and liking of it on our corrupt part: Now Repentance acts in a direct contrariety unto this, and hence it proceeds from hatred of Sin. Repentance is properly a change of the mind and affection. All Self-Justification ariseth from the Complacency which Men have in their sinful ways; hence arise excuses, and diminutive extenuations: And we are not so much afraid of Sin, as of the wrath and punishment which attends it: Whereas, if Sin were in itself hateful to us, we should both avoid it with all care as a Man would the biting of a Serpent; and also when at any time we are overtaken, we would loathe ourselves for it: Let Sin then be exceeding sinful in your esteem, grow more and more out of love with, get therefore more acquainted with the odious nature of it: See how contrary to God's holiness it is, how impure, and what defilement it pollutes the Soul withal.  
2. Dwell much and frequently upon the Work of Self-examination: We are very apt to be curious Critics upon other men's actions, but very superficial in calling ourselves to a through accowt: Hence, so little practical Repentance, because we know so little that we have to repent of; and the reason is, because we are such strangers at home. Would you not count him but an ill husband, who can give a better account of his neighbour's trading than of his own? Such are these who can make a better description of others lives and ways than their own. If the wise Man commends it as a point of prudence to know the state of our Flocks and Herds, how far greater than is it to acquaint ourselves with the state of our Souls; which are to be kept above all keeping? David gives us this advice. Psal. 4. 4. Commune with your hearts. If Men would do thus; as it would prevent a great deal of Repentance, so it would produce more kindly Repentance. God indeed propounds this as one way to the removal of His greatest judgements, Hag. 1. 7. Now therefore, consider your ways. The exactest Christian (if he would thus retire into the Closet of meditation, and reflect upon his own heart and life) world find abundant matter to humble and abase him, to fill him with mourning and bitterness, and drive him to Christ for pardon: there are so many stragglings of a wand'ring and sinfully by assed heart, so many aberrations of a misguided life.  
3. Let all your Sins and breaches of Covenant drive you to Christ, mourning, and yet believing, for pardon and washing, He is the Surety of the Covenant, get Him engaged: He is the Fountain set open for Sin and for uncleanness. Go wash your filthy garment here, and they that are often defiled, should be often washing. Mourn after a Godly sort, that is an Index of true Repentance: But think not that your tears will wash off the filth: Believe therefore on Christ that He may do it. Repent and believe, Faith distinguisheth Repentance Evangelical from that which is Legal, it is mixed with Faith. Make Christ your Righteousness and Sanctification; and make Him your Intercessor. Bring your Sins every day to His Cross as those that are wearied and burdened with them; and He will plead the Covenant for you: Your follies shall not be laid to your charge, your iniquities shall be blotted out of His book of remembrance, sunk down as a Millstone in the depths of the Sea, buried in a Grave of everlasting oblivion, and God will confirm to you His everlasting Mercies.  
2. I now come to some more particular directions for our right keeping Covenant with God. And here let me premise that it is not my purpose to descend to the most particular Rules; for we must know that Covenant-keeping is of equal extent with Gospel-obedience, and that is exceeding broad. I shall only propound some comprehensive particulars, and such as do most nearly concern us considered as a Covenanted reforming People: Such we are by profession, God grant we may be so in reality.  
Here I shall first propound a few Rules to the whole body of the Church considered as one, and then single out the Children of the Covenant, and add some special Words of counsel unto them apart by themselves.  
1. Let me prescribe some Scripture-Rules to the body of the Church, or Society of God's People: Would you be found and acknowledged to be a Society that keeps Covenant with God? Observe then these Directions.  
1. Keep pure and entire all the Ordinances of God from corruption, either by Depravation or Innovation. The Oracles and Ordinances of God are committed to His Church as a great depositum, worthy of our utmost care and watchfulness: They are great things, they are the means of eternal Life; the Glory, as well as the Love of God is abundantly manifested in them to the Children of Men: They are the fat things of his house, Psal. 36. 8. 63. 5. They are things by which, not only poor Man, but also (as sound Divines interpret that, Eph. 3. 10.) Angels themselves are instructed in the precious mystery of Man's Salvation by Christ. And there is great reason why the People of God should keep them up in their purity, because the Visible Covenant-transactions between God and His People are therein upheld and continued. They are the means, both of our keeping Covenant with God, and by which also He conveys down to us the spiritual blessings thereof. Furthermore, if the Ordinances be corrupted, the streams by which we receive the Waters of Life are defiled, or obstructed, which cannot but be very dangerous to the Church of Christ, and will certainly expose many Souls to great hazards. And the more need have Men to look to it, inasmuch as the present times greatly labour of this disease, and thereby there are occasioned many and great temptations for the People of God to lose much ground, and give way to their own damage in compliance with the lusts of Men. Now there are two ways by which the Ordinances of Christ may be corrupted, and either of them is exceeding dangerous, and cannot be admitted without our being guilty of breaking Covenant, viz.  
1. By Depravation: I mean a contemptuous rejection, and casting off the Ordinances, either in Whole or in Part: Some there be that do wholly reject Visible-Ordinances, as things Carnal, and not suited to the spiritual dispensations of Grace in the Days of the Gospel; Men, who (under pretence of holiness, and an extraordinary pitch of perfection) do throw off and trample upon the very means of holiness: Men that have gained too much charity in the World, but are indeed dangerous enemies to the People of God, and subverters of Covenant-duties: Others there be that call some Ordinances in question, either throwing them wholly aside, or, at the least, turning them out of the right order and course. Anabaptism is a dangerous underminer of Gospel-Order and Ordinances. And many there be that account it but a light matter to neglect this or that of Christ's Institutions. Many plead, this is not necessary, and that may be omitted without any danger: A Man may get to Heaven though he be not baptised, or though he never comes to the Lord's Table. But to what end are all these Cavelling and Argumentations used, but to throw an imputation of folly upon the infinite wisdom of Jesus Christ? Neither are we to lay out the way to Man's Salvation by the Rule of God's absolute Power, but according to his revealed Will; and God that hath annexed to His Covenant the means of the Gospel as the way of our Duty, will not excuse us from the guilt of the contempt of His Covenant, because we therefore neglected and slighted His Ordinances, because we had a confidence in His Power and Mercy, hoping that He would save us without them. If God were so exact with Moses, that He strictly engaged him to follow the pattern given him in the mount, in all things belonging to his house, not ommitting to prescribe the number and places of every Pin in the Tabernacle, surely than He will charge breach of Covenant upon all such as dare to mutilate or curtail any of His Gospel-appointments.  
2. By Innovation: i. e. by introducing or bringing into the worship of God the appendices or additions of men's own inventions, under a pretence of holiness, reverence, helps to devotion, or whatsoever other fair shows Men may endeavour to cover it withal. God's command is strict, that we neither add to, nor take from His Church Institutions. Christ is the only Lord and Lawgiver: And to bind the Conscience to the Religious observation of any thing in worship, which is not appointed by Him, is plain Superstition. The efficacy of all Church-Ordinances for the good of the Souls of God's People depends upon the blessing of Christ, which blessing He hath no where engaged to Will-worship, or that fear of God, which (therefore) is in vain taught by the precepts of Men, and to think that Christ hath not taken sufficient care in His Gospel, and made plentiful Provision there, for the securing of His interest and Glory in His Church, the welfare also, and salvation of the Souls of His People, is to charge unfaithfulness, or, at the least, rash heedlessness and imprudence upon Him who is declared to be faithful in His House, as Moses was in his; yea, with this addition, that Moses did as a Servant, He as a Son. Let us then take heed that we be not drawn away, nor turned aside. What temptations may be set before us on these accounts, God only knows, and when they come, there are many things which may seem but little, and we may be accounted nice and peevish for standing on such punctilios, yet even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tittles of the Will of Christ are carefully to be maintained and defended. It was thought by some, no great matter in Primitive times, to throw a little Frankincense upon the fire, on the Heathen Altars, without a word speaking, and a liberty of private interpretation of their intentions to them that did it; and they were judged too prodigal of their Lives, that would not for so trifling a thing redeem them: yet the Martyrs chose all manner of cruel Tortures rather than yield to do it. I plead not for Niceties, nor pretended scrupulosityes in things merely occasional and civil, which are appendices to Religion, and come not under any particular Rule; but for what concerns the Ordinances themselves. Let us not then seek after superficial Embellishments; but take delight in the simplicity and plainness of Gospel-Dispensations.  
2. Carefully avoid and withstand the Sins of the Time s: As there are no times or ages of the Church free from their Temptations, so, as times change, Temptations alter: There are divers Sins, which (like divers Garbs) take their turns to be in fashion. And it is a principal trial of a Christian's faithfulness in the Covenant when he refuseth to go with a multitude to do evil. This was Noah's commendation, and a singular advantage it brought with it, Gen. 7. 1. But there are some times wherein Sin greatly abounds, and the love of many waxeth cold; when Apostasy is more general among Professors, when the Stars fall: these are perilous times, this is an hour of Temptation; and now he that is faithful to death shall have a Crown of Life. That this is such an hour with most of the reformed Churches now in the World, is too manifest to be called in question: And it is one part of our Covenant with God, to be watchful & careful against the evils of the times: there are many Sins which these places we live in do labour of, and God is greatly provoked by them, and His Name dishonoured: Some of the most notorious and dangerous of these I shall enter particular caution against, viz.  
1. A spirit of Contention. It is very lamentable to see how the People of God are exceeding apt to fall out in their way to Heaven; how much the peace of these and those Churches is shaken; what light matters foment, and what an eager spirit there is to maintain divisions; a sad symptom of ruin if God in mercy prevent it not: Heart-divisions certainly render a People guilty before God, Hos. 10. 2. And do greatly hinder the progress of the truth; yea, take away the beauty and strength of the Church, and bring all to confusion, Jam. 3. 16. Faith and Order, Peace and Truth is the glory of any Church: And it is a great mercy for any society that theirs is spoken of in the Churches; and blessed be God for this Congregation on that behalf, the Lord maintain and increase it: Satan is always watching his opportunity, and if he finds advantage will not neglect it, and must therefore be steadfastly resisted.  
2. A spirit of giddiness and Error. Great is the unsetledness of many men's principles, and wavering of their profession: Unsteady minds Men have, which are ever learning, and never attaining to the knowledge of the truth. Men have gotten itching ears, ever harkening after some new Doctrines, and new Teachers: The good old ways of Truth, which are the only ways leading Men to Salvation, are too much trodden for them; they are too common for such singular spirits, whereas God hath bid us to seek for the old ways; and it will be found only safe for a People to hold fast their profession which they have received down from Jesus Christ, and certainly when Men go from this they go from the Covenant.  
3. A spirit of boundless Toleration. I am not now speaking of the Magistrates power and duty, but of that which concerns the Churches of Christ. Who can but acknowledge that times are then bad and sad, when a due and sober witness-bearing against the prevailing evils of the times and places, is stigmatised for Persecution; when men that pretend themselves to be for the Truth, yet cannot patiently bear a plain and honest discovery of errors, is not this indeed to persecute the saithful Servants of Jesus Christ? Though many disputes have been in the Christian World about that question, viz. How far the Civil Sword ought to be drawn against those who are the Publishers and Maintainers of Erroneous and Heretical Doctrines and Practices: Yet the Church of Christ ever accounted Herself engaged to condemn and suppress them, both by Preaching and Writing against the Doctrines, and sharpening the Church censures against the Persons of such as vented, & pertinaciously persisted in them; purging out such Leaven from the lump: Nor did the Professors of the Truth ever call this Persecution, till now of late. It was the commendation of the Church of Ephesus, that they could not bear with such as those who said they were Apostles, and were not, Rev. 2. 2. And it is great pity that it should now be esteemed the Glory of any Churches that they can bear with them; yea, cherish and defend them: The Covenant (I am sure) obligeth to the contrary. And this evil is the rather to be carefully resisted, because it is manifestly the present Engine which Antichrist is making use of, to undermine and bring to nothing the Protestant Churches withal.  
4. A Korah-like spirit despising and envying, Magistracy and Ministry; and doing what in them lies to render them low and contemptible. Men count it no great matter to despise Dominions, and speak evil of Dignities, Judas, 7. In particular, how are God's Ambassadors trampled upon? It is no new observation, but of a considerable standing. Many there are now at rest in Glory, who (living) were openly and plainly branded for the troublers of our Israel, and the culpaple cause of many awful Judgements: But they shall trouble us no more, and if still it must be so, that all the Apostasy or declension or corruption that grows upon us must be laid to their charge, and they must be accounted the Porters that open the door to let in calamity upon us, they must for the present bear it; but God knows if these things are so, & though they be silent, He will speak for them: This also is a Sin the times greatly labour of, and a notorious breach of Covenant it is, and aught to be laboured against.  
5. Great Sensuality. It is a most prevailing iniquity, and contradicts that sobriety which the Gospel-Covenant obligeth us unto. What abundance of drunkenness? It is an Epidemical and infectious disease: Excess in meats growing up almost into riot; Excess in ordinary entertainments, excess in apparel, etc. I know it is no easy matter to set bounds, and prescribe certain and determinate Rules in these things; and there ought to be a latitude of charity extended by Christians one to another, but doubtless there is great excess; and that it should be, and so abound, in such times wherein God hath been many ways bringing His People low, argues a great deal of the contempt of the hand of the Lord which hath been upon us: Be ye sober, is a precept often urged and enjoined in the Gospel. There are other Sins also that have gotten footing and extend too far, which it concerns God's Covenant-People to eye, observe and avoid. Your Covenant with God engageth you to withstand all sins; and your own prudence will teach you to fortify most there, where the assault of temptation is like to be the most furious. Examples, Especially of our Fellow-Christians and Professors, are of great force, and the efficacy of them will not be avoided without great resistance. Put but a Vessel into the stream, and if you do not row against it, it will readily enough run down with it. The stream of the times will undoubtedly carry those Men away that will not take up a resolution to stem it. And know it, it will be your Glory to have stood it out, and weathered evil times: For you to stand true to the Covenant, when there are so many that prove false, will be recorded to your honour and commendation. When many Disciples went away from Christ, it was the credit of the Twelve that they stood by Him, and would not go. I know many will account you giddy, nice, whimsical, over-precise, to be ready to fall foul upon you with calumnies and reproaches: for it hath ever been the guise of lose Professors (and by this note you may know them) that they count it a strange thing that others cannot comply with them, and draw out their consciences to such a latitude, as (for companies sake) to run into the same excess with themselves: But know, and be assured, that if, to keep other men company, you go their pace, and slip aside into their irregularities, when God shall come to plead the controversy of His Covenant, you must not think it hard measure, if you be made then also to keep company with them: But if you lay out your lives by the strait Line of Scripture Truths, and not by the crooked line of such examples, God will remember you with favour in such a time, when it will be not only a safety, but a glory and a happiness so to be remembered: If you stand to your Covenant-oath against such Temptations, He will never fail of His Covenant-Promise,  
3. Make conscience of discharging your Covenantdutyes one to another. Man is made a sociable Creature, and the main end of society is designed for the bettering of the Estate of Mankind, by giving them opportunity to be mutually helpful each to other. And the particular end of Christian societyes considered as such, is for the better promoting of spiritual good: This duty is a Covenant-engagement which you stand under, not only by virtue of a voluntary Promise plighted explicitly and engaged in mutually, but by the will of Christ, it being a New Govenant-Command, Joh. 13. 34. A New Command I give you, that you love one another. It is a Debt which you own each to other for Christ's sake. Love is a very large and comprehensive-duty. Christian's being bound up together in a society ought to express this Love by a fedulous endeavour to carry on the Glory of Jesus Christ, and forward the Salvation one of another. I shall compromise what I have to present as particular advice in this Case to two Heads.  
1. Encourage one another to holiness in Life and Conversation. We are called to Holiness, and it is the way to Happiness, Heb. 12. 14. The Covenant of God is an holy Covenant, and God is honoured, and His Covenant established in a way of Holiness: It is then the duty of such as fear God, frequently and sedulously to quicken to it, and provoke one another to good Works.  
Do this,  
I. By the light and shine of a godly Conversation. The example of Christians is very prevalent, whither it be good or bad: God sometimes pleaseth to make a godly conversation convictive of gainsayers, and that which stops the mouths of the most spiteful Enemies, and so brings from Men the tribute of Glory to Him, Matt. 5. 16. Much more than may it be expected to be quickening and exciting to the graces of Believers, and put them much forward that truly fear God? The zeal of one Saint (if it blaze) it may heat, even a great many: and indeed there is great need to be put upon this, especially in these days wherein a lukewarm-Profession is much in credit, being very fashionable; but forwardness and zeal for God is almost out of date; and when there are also so many evil examples carrying much of enticement in them to draw men away from God, and turn them out of the right way, be therefore very wary that you do not add to the number of such.  
2. By readiness and forwardness to relieve one another with good and wholesome Counsel and Christianhelp at every lift and time of need. God is wont for the most part so to order it that in a Church there are some strong, and others that are but weak, and it is His Will that the strong should help the weak, Ga. 6. 1. Are any not so well instructed in the Truth? Be willing to take pains with them: Are any overpowered with grief, sorrow, & c? Comfort and strengthen them: Open your hearts one to another, have you any thing laid up in your Cabinet of experiences, and prudent observations which another stands in need of, be not niggardly, but readily and cheerfully impart it. Peter is winnowed, that he may be able to strengthen his Brethren. Bear one another's burdens, Be sure that you leave none that is weak and faint behind in the way to the Kingdom, but take them along with you.  
3. By mutual bearing and forbearing. Such is our state in this Life, that there are many unavoidable frailties will discover themselves in our conversation; it is impossible that Christians should have frequent converse together, but now and then they will manifestly discover a dark side, and if we be not ready to bear and cover a multitude of infirmities, we are not fit to keep company with Men nor shall we ever forward one another's Graces: And more especially bear much in what may personally concern ourselves: Paul will not readily challenge his Galatians of doing him any injury.  
4. By an holy Emulation. As there is a sinful, so there is an holy strife among Christians, when we do not envy to others their Graces, but when by looking upon them we are the more ashamed of ourselves, and are thereby excited to be the more industrious in imitating, and constant in endeavouring to overtake, and if it were possible to outdo them. The Life of a Christian is a Race, and every one there runs with might and main, and counts it his interest and honour to get first to the Goal, etc. Paul in his Epistles often propounds the pattern of one Church to another to the end that he might stir them up to this emulation. Runners are not wont to let others go before them, if they can help it.  
5. By a yielding and complying Spirit. Be willing rather to lose part of your own liberty; then by making use of it, be a means of wronging another's Conscience, who would, through your occasion, by reason of his own weakness, abuse the liberty unto Sin against God. Paul's charity on this account was so high, and his study to promote the spiritual good of Souls so Zealous, that rather than obstruct it in the least, he would choose to debarr himself of the most common liberty of Christians, 1 Cor. 8. ult.  
6. By praying one for another. God is the Author of Holiness, pray therefore that He would pour it out upon His People, and make it to abound: And in special prey for those whom God calls to dispense the means of Holiness to you (this boon Paul begged of his Ephesians, Eph. 6. 19) that they may enjoy the presence of God's holy Spirit, and receive Grace to be faithful in delivering the whole counsel of God to you, and successful, by His presence with, and blessing upon their labours and endeavours, that so you, by them, may be helped forward in the way to the everlasting Kingdom: All these Duties you own one another by virtue of the Covenant of God with you.  
2. Beware of suffering one another in Sin, but in all faithfulness endeavour each others recovery. None so much needs a helping hand to be lent him, as he that is fallen, and it is a main part of that Love which the People of God owe one to another, to be faithful in reproving Sin. If we are not to turn aside from, nor to neglect to help our Neighbour's Ox, and Ass when they are fallen, much less the Soul of our Brother: Not to reprove Sin, when there is need of a reproof, is (if we will credit the interpretation of the Spirit of God) accounted to hate him in our heart, Leu. 19 17. And I the rather urge this, because this duty seems to be much laid aside: And there are indeed many temptations to neglect it; & yet such is the Condition of the People of God, that they do often stand in need of it: To omit it (then) arguesa Spirit either of flattery or cowardice. It is the duty of Christians to be faithful in giving, and candid in taking of reproofs, not (with the Galatians) to count him our Enemy that tells us the truth: But (with David) to take it as a kindness to be faithfully reproved, Psal. 14. 5. It is the way which God hath appointed for our recovery out of Sin, and it is a great Judgement upon a People where there is no Reprover. And not only so, but, not to reprove, is many times interpreted to approve. Moreover, by this means we may prevent a great deal of Sin: Reprooses are like the Northwind which cleanseth the Air, If by reproving we should offend our Brother, it is only his corruption that we offend; when His Grace gins to stir, this will blow over, and our fidelity will be greatefully acknowledged. However, if Asa imprison the Prophet, yet he saves his own Soul: This you have promised by Covenant to do: And that you may do it aright and to good effect, Observe these Rules in doing it.  
1. Be sure all your Reproofs proceed from Love, and not from bitterness: Labour therefore after a meek, a gentle, and a bearing frame of spirit; you must not always expect to meet with Grace, but often to encounter with Corruption; and beware that you do not set your Corruption against it. A Reproverundertakes the Place of a Spiritual Physician, & must deal with the malady according to the state of the Patient, aiming at the recovery and gaining of a Soul. Hence, that direction, Gal. 6. 1. You must mix meekness with, & add Patience to all your rebukes, as those that desire to cover, rather than discover another's frailties.  

* Non modo Accusator, sed ne Objurgator quidem ferendus est is, qui quod in altero vitium reprehendit, in eo ipse deprehenditur. Cic. in Verrem. Act. 5. Pag. 300.  2. Let your lives as well as your words be a conviction of Sin in your Brother: Lose and scandalous Professors are very unfit for this service. Noah's Life as well as his Preaching condemned the Old World, he that carries his Beam with him, is not fit to pluck away a Mote, Mat. 7. begin. It greatly weakens a reproof when it is applied to a Sin we daily live in commission of, and are known too much to allow in ourselves. That which we not only speak against, but live contrary to, will help our reproofs to carry evidence along with them; will give them credit of our sincerity and care, with a great deal of authority.  
3. Be as ready if occasion be given, to receive, as to minister a rebuke: There are no follies and mistakes which may overtake one Christian, but are also incident to another, and therefore it may be our turn sometimes to need help, and when we do, it is our interest not to refuse, but thankfully accept of it: And if we carry such a spirit with us, we shall by this means gain the more credit, and be more likely to win upon others.  
4. Be sure, when the Glory of God, and the spiritual good of your Brother requires it, that you carry on your reproof to Conviction. There are some things that arise only from sudden Passion, and there a transient rebuke may be enough; other things may be more deliberate, and Men are led into them more gradually; they may also be eminently reproachful to Religion, and a dangerous snare to the Souls of them that are so tempted; our connivance in such cases may not only blemish our profession, but be a great hazard to it also: At such times, and in such a case; you break your Covenant if you suffer Sin in your Brother, without using all the means which Christ hath prescribed, and in the order He hath prescribed them, till the end be obtained. If private admonition followed with gentleness and Patience, will not gain, but they still presist in evil courses, or are not humbled for such faults, you must proceed by steps as far as Christ hath bid you. And I believe there is no one thing wherein the Covenant is more universally broken, then in the neglect of this duty; and if the use of these Ordinances shall once come to cease among the Churches, and the sins of Church-members be not regularly suppressed, by reason of the unfaithfulness of Brethren, Religion will languish, and the power of Godliness fail. It is not the extending of the Covenant to christian's (as some dream) but it is the neglect of Covenant-duties towards them, that is like to be the bane of our profession, if any thing. Eli indulged his Sons, and one professor indulgeth another; and it is to be feared, that if this were searched to the root and bottom of it, it would be found that the original of it is self-indulgence, and that when men wink at scandals in their Brethren, it is because they expect the like in way of retaliation: and if things once come to this pass, let any sober and prudent Man conjecture whither this be not the way to cherish Apostasy; and what then will be the end of these things?  
4. Take diligent care to secure the interest of Religion unto posterity. There is not only a natural ty lying upon Parents to their Children, but there is also a Covenant-ty lying upon the Churches of Christ to take care for the propagating of the Covenant to after Ages. As God hath taken the Children of His People into the same Covenant with their Parents, so hath He likewise taken care, and made it a Duty, that they be owned, acknowledged, and looked after as His. And though I know there are various apprehensions among the People of God in this matter, yet I would not be altogether silent in it. I do verily believe that besides the family care which is due from Parents to their Children, there is something also which the Churches of Christ do owe to them, as they are the Lambs of His Flock.  
And that is,  
1. That they be owned and acknowledged as such, and that not only in their Infancy and Minority by applying the Ordinance of Baptism to them, but also in riper and more grown years. Some there be that acknowledge them not at all to have any visible Covenant relation and interest; if not in Word, yet in effect they deny it; though possibly they may confess it to be Parent's duty to instruct them that they may be capable of it: But this is plainly Anabaptistical: Others that own them in minority, yet look upon them to grow out of that relation practically, when they grow up to years; but that such as are related, should ordinarily lose this relation any other ways then by a course of discipline, seems a Paradox, and hath been elaborately confuted by many, viz. That any Person should cast himself out. I doubt not but many contrary minded to us, have very good intentions, and are acted by a zeal of Holiness, but that there may be a mistake and a misguided zeal in the People of God themselves is not to be doubted; and whither they or we are in an error the day shall discover, mean while, as we believe, so we speak. Many believing Jews in Paul's Time had their doubts and Controversyes about Circumcision. But as for those who yield no relation to Children at all; but do account of, and carry it to them as Strangers, under pretence of preserving Holiness in the Churches; let any serious and understanding man judge whether that be a way to propagate Holiness. I cannot but think that the serious & solemn Speech of the Two Tribes and Half, to their Brethren, speaks something to our Times and Churches. Josh. 22. 24, 25. If we have not rather done it (viz. built the Altar) for fear of this thing, saying, in time to come your Children might speak unto our Children, saying, What have you to do with the Lord God of Israel? For the Lord hath made Jordan a border between us and you, ye children of Reuben, and children of Gad, ye have no part in the Lord: so shall your children make our children cease from fearing the Lord. It is not in the nature of fallen Man, spontaneously to own and acknowledge God: It is worth our serious thoughts, whether, not to acknowledge our Children to be of the visible People of God, be not in effect to say they have no part in the Lord; and so puts an occasion in them to reject His fear? Or whether such an expression as that of the Apostle doth not carry more of encouragement in it? Act. 3. 25. Ye are the Children of the Prophets, and of the Covenant God made with our Fathers. It is doubtless (let men say or think what they please) some privilege to be Children of the Covenant; there is in it great motive and persuasive to them, although we know that there is none but the Spirit of God is able to make this, or any other argument to be effectual with them for their Conversion and Salvation.  
2. That they may be made Possessors of the privileges of the Covenant according as they are capable. Doubtless the visible privileges of the Covenant, are not only an Honorarium to the People of God, but they are also (and principally) means appointed and sanctified by God for the begetting and increasing of Faith: And it is one end of God's conferring these privileges upon any of the Children of Men, that His chosen may thereby, in His way, be brought to partake in the invisible. The work of Conversion, since the planting of Churches by Apostles and Apostolical Men, is ordinarily to be expected within, and not out of the visibe Church. It is the Church unto whom the Ordinances and Offices are given, 1 Cor. 12. 28. And that for all those ends which are there needful: Nor are we to presume, or thereupon to ground the visible Covenant-Interest of Children, upon a presumption that they are born Converted, or have received saving Grace in the womb; since we know that for the most part it is otherwise, and that God has reserved this work to be ordinarily performed by the means instrumentally in such as live and grow up to years of knowledge: Though we believe He doth it in a secret way for those that die in infancy: God gives Men Ordinances, not only because they are converted (though they are also for the perfecting of the Saints, Eph, 4. 12.) but also that they may be converted, Mat. 3. 11, It is therefore our duty to take care that they may want nothing of that which God hath appointed for them for their good. We cannot give saving 〈◊〉 to our Children (that God reserves to 〈…〉 Work) but the means of Grace we ought to 〈…〉. As 〈…〉 Works, so have 〈…〉 Children, is to deny them to be 〈…〉 Kingdom of Christ, for this is 〈…〉 He hath appointed all His Subjects to wear; and a sign, and token of our initiation into His Kingdom: To exclude them from Church-watch, is to refuse them that help for their spiritual good, which Jesus Christ hath allotted them, and exspects we should afford them, as a part of the body. Touching their admission to the Lord's-Table, I know there are (besides their birthright) such qualifications requisite to be found in them, as may give satisfaction to a well grounded Charity that they are spiritually fit for it, and to thrust, or force them upon it, though without these requisite preparations, were cruel charity. But,  
3. That all means be used whereby they may be brought to such a fitness, and so encouraged, and helped in coming to this Ordinance, is also a Duty the Churches owe them. Touching the great care and pains which were taken upon this score, by the primitive Gospel-Churches; Ecclesiastical History will give us a plentiful account. God makes a great complaint, Ezek. 16. 20. Thou hast taken thy Sons and thy Daughters, which thou hast born unto me, and these hast thou sacrificed unto them to be devoured. Now this is done in God's account, when they are neglected, and not brought up for God. Peter had one particular charge given him by Christ, to seed His Lambs. Now the care which the Church owes to the Children of it, in order to their being fit to receive, and maintain the purity of Gospel-Priviledges, is,  
1. That they be instructed in Knowledge. I know the first care, and endeavour upon this account lies upon Families, where it is to be begun; but, because Parents owe their fidelity in this point, not only to their Children, but to the Church also in respect of their Children: Hence, inquiry is to be made into their proficiency, and Parents are accordingly to be further quickened or encouraged: Yea, when they have done their best, there may more be needed to be done for their further proficiency. Public Catechising was a great business of our first and best times, and it was blessed with no small success; and I believe it one part of the unhappiness of our time, that it is laid aside; And could it be revived again, it would certainly be an acceptable service to God, and profitable to this and after Generations. This is training up Children in knowledge, according to Scripture, and the neglect of which is so condemned, Hos. 4. 6. And it would be a sad loss, if Religion should be lost in New-England, a Place of so great Light and Means, for want of attending upon this Duty.  
2. That a due and careful inspection be made into their Lives and Conversations; that what there is of good may be encouraged, and what is otherwise may be faithfully reproved. It is a temptation by which Satan gains much advantage, that we are afraid of incurring the censure and title of busybodies in other Men's matters, and hereupon neglect the charge and duty of watching one over another: And it much discourageth Children on the other hand from minding that which is good, at least, is a great encouragement to follow their natural and corrupt inclinations in the pursuit of evil, when they see no notice is taken of them, but they are looked upon as strangers, they are not regarded, but they live and do as they list. I am persuaded; nay, I know there are some Children of the Covenant would thankfully accept of faithful admonitions, and serious counsels from them that fear God, and there is great hope, were this practised, God would bless it with good success.  
3. That the ways, and orders, and Ordinances of God's House may be left to them, not depraved or polluted, but pure and entire, according to the Orders of the Gospel, and instructions of Jesus Christ. If we shall through neglect suffer corruptions to creep in in our days, we may expect that they will grow apace upon our Posterity. Apostasy hath always been observed to grow much faster than Reformation. There are some public Church duties, which (if practically neglected) when once lost, will hardly be recovered; some evil practices which if once grown into a custom, will soon plead prescription, and not without great difficulty be suppressed: Something of this New-England's experience will attest to, what bicker, controversies and disputes have been? What oppositions have been broken through, in redeeming our children's interest? And there are many Ex orbitances standing at the door, ready to thrust in. The Rule left us by Christ must be stood to, if we will have His Peace, and it will be no little comfort to you when you leave this World, that you leave behind, Religion settled upon the right Basis, and unpolluted; and this will be a good argument of hope that God intends a blessing to succeeding Generations: However, it will afford great peace to your Consciences, that though Religion should die, decay, suffer in the World, yet you have been true to your Covenant with God; have been faithful observers of it in this your Generation, and have done the best to leave it nothing worse than you found it; and can therefore quietly departed out of the World; yea, go hence with a solid hope and grouded expectation, to receive the Promise, and take possession of everlasting Mercies.  
II. Give me leave in the next place to speak a few words in particular to those that are the Children of the Covenant, and so I shall close this discourse: And let these carefully receive, and lay up in their hearts these few things. You here see the way for you either to keep or lose these Covenant-Mercyes. Be therefore persuaded to know your Duty, and carefully to set yourselves to perform it. If you would have your Father's God continue to be yours, you must make it your study and business to know and serve Him. Solemn was David's advice to his Son Solomon, 1 Chro. 28. 9 Besides the general motives which were propounded at the beginning of this Use. I would leave a few special Considerations with you, God grant you may receive the impression of them.  
1. The main errand which brought your Fathers into this Wilderness, was not only that they might themselves enjoy, but that they might settle for their Children, and leave them in full possession of the free, pure, and uncorrupted libertyes of the Covenant of Grace. They have made this Profession openly to the World: yea, let reason speak, and say, what else was there which could have tempted them to come into a Land which was not sown, leaving the pleasant enjoyments of a good Land, and of which many of them had a good share, running through so many hazards, wrestling with so many hardships, not expecting (and it would have seemed vain and presumptuous to have expected) any worldly advantage, or likelihood of any other compensation for such expenses as they were at, and difficultyes they broke through, but only this? And if this were the Portion they thought worth so much that they might have it to leave them, it concerns you to mind and regard it. It was their love to your Souls that embarked them in this design, and it will be horrible ingratitude in you to slight it. You cannot neglect God's Covenant, but you do withal cast reflections upon, and greatly undervalue; yea, and despise that work, which will be New-England's Glory, and was so signally owned and abetted by God's providence in the day of it; and will be unworthy heirs of your Father's Estates, if you do not prosecute their begun designs.  
2. What hath God been doing upon the account of His Covenant in this Land? Israel in Psal. 78. begin. Were obliged to tell their Children God's Acts that they might learn not to disobey: And we have abundance to say of God's do to this People, both of mercy and judgement. Whiles these Churches served God in uprightness, He made all their ways to prosper, and their very Enemies to be at peace with them. How did He Plant, and Water, and increase those mean beginnings which at first were, till we began to grow considerable? Thus God minded His Covenant. And what hath been the language of all the adverse and humbling providences that have since befallen the Land, but to give a testimony of God's Covenant-controversie which He had with us? The doctrine which these deal of God with us, teach, is thus much; that our only way to prosperity is to be true to God and His Covenant, but that, if we will deal falsely with God, He will take vengeance on our inventions: It speaks this to the next Generation, and bids them be sure take heed to themselves that they keep close to the Covenant of their God.  
3. The eyes of all that truly fear God, and take care for the perpetuating of His Glory are upon you. You are the subjects both of the hopes and fears of a great many. They that are now (under God) the props and supporters of Religion, that hold up its foundations, know that they must ere long give place, and go the way of all flesh, they cannot long be in the work themselves, but their shoulders must be plucked from it; and their great care is that Religion may not die with them, they would fain that God's Covenant might be perpetuated, though they must be removed, and that Christ when He comes to Judgement might here find a Church, or Churches, that truly serve Him: The security of the Ark lies nearer their hearts than any other interest: And upon whom can their eyes be but you, for whose everlasting good is their great care? They know that except you be true and zealous for God and His Glory; God will rather reject then own you; but if you be indeed set for Him, they believe Him to be true and faithful, and that He will accept of you. If they could see the Covenant more your care it would increase their joy: Their greatest fear is, lest they should transmit their dear-bought libertyes, into the hands of a careless Posterity, that will throw them away for worldly interest and carnal compliances. Blame them not if they count that precious which cost so much, and are therefore much concerned lest you by despising them should cast yourselves out from them.  
4. You are Children of many Prayers: there hath been and is much wrestling with God on your behalf: Do not you despise this These Prayers are set to your account: Remember there have been solemn days set apart on purpose to seek God on your behalf; besides the constant Prayers and tears of your Parents, of your Friends, of all those that fear God; and how glad would they be to see these their Prayers answered in your conversion, and spiritual edification? I am persuaded it would be the joyfullest day of thanksgiving that ever they kept. see, Pro. 23. 15. 2 Epist. Joh. verse. 4. Oh! do not let so many Prayers be lost, so many tears be spilt, and in vain: God hath registered them, they are in His Book, and in His Bottle, and He will bring them forth as heavy and sad witnesses against you, if you have been found guilty of despising them.  
5. If by forgetting to keep the Covenant of God, you provoke Him to withdraw His Mercies from you, and profane His holy covenant, it will remain a blot and brand of ignominy upon you to all Generations; when it shall be said of you that you were the betrayers of these liberties, you thrust and put away from you God and Christ: When it shall be said of this and that Generation, that they were Zealous for God, studious of His interest, did, and suffered a great deal for Him; yea, counted nothing too dear for the Gospel; than it shall be said of you, behold the degenerate Children of godly Parents that would none of Him: And when Men shall ask why did God so sorely punish those Children, that answer shall be given, Deut. 29. 24, 25. Because they have forsaken the Covenant of the Lord God of their Fathers, etc. And for direction here in a few Words.  
1. Look upon yourselves as those that are engaged unto God by Covenant. This is a strong ty lying upon the Children of the People of God, to serve and fear Him; they are bound to it by Covenant-engagements. Evermore remember that you are born for God and His Service, and are sanctified and set apart to Him from the Womb by the bonds and ●y of the visible Covenant: You were sealed to this Work in your Baptism, and if you depart from God, break His command, keep not His Covenant, this will be a witness against you. You should use this as a shield against all temptations which do assault you, to repel the force and fury of them withal: You are devoted to God by an Oath; and cannot hearken to, or entertain those motions, but you shall bring upon yourselves the dreadful guilt of Covenant-breaking. You are bound to God and His Work, and are not to be for Sin and Satan The thought of the Covenant should be a daily monitour to quicken and excite you to your Duty. Do not esteem the Covenant a snare to you, as some do: all the hope you have of Salvation is in the way of the Covenant. And it is God's goodness to you that He hath pleased to take you so near Him, only let it be your care to walk worthy of this Vocation.  
2. Beware of misapplying your Covenant-interest to the strengthening of your carnal security. It is not the Covenant that will secure you, except you be keepers of it. The Promise in our Text, is not to them that are in it, but to them that keep it. There is in this Temptation no little danger that the Children of the Faithful are exposed to, by being deluded by Satan: There are many that have acknowledged it, and bitterly complained of it when God hath a wakened them: They are ready to lean the weight of their Hope upon the Covenant. The Jews in Jeremiah's time deceived themselves with this pretence, Jer. 7. And in our Saviour's time, Joh. 8. We are Abraham ' s Children: Nay, we have one Father which is God. Many carry with them a strong confidence that they must needs do well, they have strong hopes of salvation, & their plea for it is, their Parents were godly, they themselves of the visible Church, owned and acknowledged as the Children of the Covenant, and hence they think the Gospel-Promises are theirs, Christ is theirs by Covenant: But this will not hold: Remember there is a Jew that is so outwardly, & there are, that are so inwardly, there is a Circumcision of the flesh, and of the heart, a Baptism of Water and of the Holy Ghost. The one External, the other Internal, and that will never stead a Man without this. Covenant-priviledges are to be improved, not to be boldly relied upon: The Name of the Lord our God is a great and a fearful Name. God is Holy, and expects all should be so that will prove themselves His People. Hence, that counsel, 2 Tim. 2. 19, Let every one that names the Name of the Lord depart from iniquity.  
3. Beware of rejecting or renouncing the Covenant of God: Do not cast off your subjection to it, by any wilful act of yours: And this may be done two ways.  
1. By disowning yourselves, or withdrawing from owning yourselves to stand engaged to God in Covenant. Not to own is interpretatively to reject: When we withdraw the shoulder, pluck back the neck, and are not willing to submit to the Order and Ordinances of the Gospel; when Men count it a liberty to live at large, and under no Church cognizance and control, and a bondage to stoop to the ways and will of Christ in His Word: There is a great deal of this spirit amongst us: Men are loath to be so much as under any visible ties of restraint from Sin; and this provokes God to bring judgements upon us, and therefore tells us, that by them He will bring us under the bond of the Covenant. Ezek. 20. 37.  
2. By not harkening or yielding obedience to the institutions of Christ appointed for their good: When by any Sin or scandal they have dishonoured the Name of Christ, they submit not, nor are willing to obey the Rules He hath set down for their humbling and reforming, when they are impenitent and will not hear the Church: Many will acknowledge this to be their Duty, who do yet practically choose rather to stand off and be from under watch and discipline, & so debar themselves & posterity, as much as in them, lies from visible Privileges: This is also a renouncing, beware of it: Though you cannot by so doing dissolve your Covenant relation, yet you may provoke God to reject and cast you off.  
4. Be much and earnest with God in Prayer that He would afford you His Grace, whereby you may keep Covenant with Him. This is a great Duty encumbent on Children; know therefore that it is no small thing to serve an holy and jealous God: Remember that you are by nature averse and obstinate, your hearts are estranged from God and Christ from the womb: The power to serve God & keep his Commandments is not a gift of Nature, which is all enmity: Supernatural grace is necessary to the doing so great a Work: Faith is the great Covenant-Condition, and that is not of yourselves: without this you cannot please God, you cannot keep His Covenant: Nor can you work it in your hearts; it must be wrought by a creating power, and you must go to God for it, it is His gift, and He will be sought to. As long as you live in your unbelief, you do nothing but break your Promise, violate your Covenant, and thereby lay in wrath and condemnation for yourselves, except you be converted, you cannot be true to God: See then the sinfulness of your hearts and natures, the impotency that is in you, you are in your natural estate, like Ephraim, unaccustomed to the yoke, bewail it with him, and ask grace, Jer. 31. 18.  
5. Get as near to God as you can in all those visible and outward ways of Communion which He affords you the advantage and opportunity of. God hath appointed no Ordinance in vain. It is a matter of just grief to see so few of the Children of the Covenant seeking after full fellowship in all the Ordinances. I speak not this to precipitate such as are unworthy to make more haste than good speed, but to rouse up the negligent, who either take no care that they may be worthy, or do withdraw and keep themselves back, notwithstanding they are hopefully prepared for these Ordinances. These are both part of the Covenant, and helps to our keeping of Covenant. I know that a form of Godliness without the power, is a Cheat to them that please themselves with it; But I know too, that if the face of a visible Church cease or be taken away from us, it will be a great and sore Judgement: And if the Children of the Covenant withdraw themselves from this burden, and content themselves without seeking it, and setting their shoulders to it, it is in great likelihood thus to go to decay. It is a great Sin, and a crying shame to see such multitudes of Christians and Professors turn their backs upon the Sacrament of the Lord's Supper: if they are unworthy it is their shame that they have no better profited under the Ordinances, and a dreadful sign it is of God's departure from such a People. If they are in some measure fit, it should grieve them that they put such a contempt and undervaluing upon the love of Christ, and the seal of the New-Covenant; for it is the least that can be said of such an act, that it is so practically and interpretatively. And let me add this, that if you rest in that, that your Children may be baptised as yourselves are, and seek not after means of growth and strength; if now you have no spiritual appetite to these things, you discover a dangerous sign of much hypocrisy lodging in your hearts.  
6. Beware you do not wilfully overthrow the foundations which your Fathers have laid. I know it is one thing to be charged for doing it, & another to do it indeed: Many have been branded for this injuriously, whiles they have asserted those things, which, though believed by our Predecessors, yet there was no such occasion of practice as afterward. Besides, it's certain, that no pattern or precedent or precept of Men is our Rule, any further than the Scripture is theirs, 1 Cor. 11. 1. But here have been good foundations laid; and there seems to be a threatening, as if those who are now grown and growing up should meet temptation to subvert and overwhelm them. Beware how you lend an hand to such a work; you shall find it a dangerous design. If any thing be wanting God shall in due time reveal it to them that wait patiently. But if you put your hands into the Wall to pluck down the Ways of Christ, a Serpent will by't them: If you destroy what your Fathers have built, expect that God will destroy you, at least make you feel the smart and bitterness of it. If Jericho could not be built without a Curse, then certainly Jerusalem cannot be undermined without a Curse.  
I shall resume the general Exhortation, and so close this discourse. Let us then all be really and industriously careful in this business: God hath taken us near Him, and we have drawn near to Him, at least in a visible and outward profession: We have owned, we have many a time renewed our Covenant with Him, and lately with great solemnity: What remains for us to do, but to study faithfulness to God and to our own souls in it? We have a Covenant, our work is to make sure of the Mercies of it: They are ours upon Conditions (I speak to a visible Church) we may possess them, we may forfeit and lose them; if we lose them we lose our Souls, and shall be the most unhappy People in the World. The utter loss of Covenant-Mercies is an irreparable loss. We may lose them; Grace and Glory are not so tied to the visible Covenant but they may be separated. God proves us now with His Covenant, He waits to see what we will do, how we will manage this Interest. It will be a great account that such a People will have to give in in the great Day, when every Talon shall be reckoned for: Well might the Psalmist advise, Serve the Lord with fear, rejoice with trembling, Psal. 2. 11. And the Apostle, Heb. 4. 1. Let us therefore fear, lest a Promise being left us of entering into His rest, any of you should seem to come short of it. None have more need to be afraid and awfully careful than a People that are in Covenant with God. Every Sin of yours is aggravated with a peculiar Consideration; every scandal is of a deep die, and gives great occasion for the Name of God to be evil spoken of. You stand upon a dangerous Precipice, if you fall, your fall must needs be stupendous. Be not then high minded but fear: Fear, lest Satan and your deceitful hearts beguile you; fear lest you should in bold presumption rest upon vain and carnal confidence; fear lest an evil heart of unbelief should lead you away from the living God. You have a price in your hands, make use of it, the Kingdom of God is come unto you, do not put it away: The blessing of an everlasting Covenant, and in it everlasting blessings are set before you: Fulfil the Condition and they are yours: If you cannot (and you cannot) do it of yourselves, let it drive you to Jesus Christ the Mediator, that He may do it for you: His Grace was never wanting to that Soul that truly sought it of Him: Serve Him, and He will save you: Repent not of your engagements, draw not back your hand having set it to the Plough: Be faithful in a little, and you shall be Heirs of great Glory. God requires nothing of you, but what is your reasonable service; neither doth He require more than (of His rich Grace) He is free and ready to give you Power to perform. You have to do with a God who is jealous for His great Name, that will not be put off with pretences. Christ who is the foundation of the Covenant, Is not only a Cornerstone, but also a stumbling-stone, a Rock of offence. They are not only the matters of this present life, but of eternity that you have here to do in. If you forsake God, He will cast you off for ever: But if you do in ●prightness devote yourselves to Him, in true Faith depend upon him, with sincere Obedience improve our Time and Talents for Him, He is Faithful that hath Promised, who will also perform it: There shall not one good Word of His fall to the ground, but whatsoever He hath spoken for your encouragement, shall be fully accomplished for you: He shall give you the end of your faith, the salvation of your Souls: And after you have serv●d Him in the Regeneration, you shall sit upon Thrones, and be ●ith Abraham, with Isaac, and with Jacob in the Kingdom; where you shall find your little Faith, your little Patience, your little fidelity, Shall be (in Christ) rewarded with endless Glory.   
FINIS.   

The Printer, To the Reader.  
Humanum est Errare is an old Cloak, and grown somewhat Threadbare: Besides, it is not for every Man's Wearing, and there may be a question whether I have a clear Title to it, or no: Wherefore I forbear to put it on, and entreat the modest Reader, either to look off my naked ERRATA, or else charitably to Correct them: Pag. 5. Line, 25. for (otherways) Read otherwise. p. 16. l. 25. r. Object. p. 17. l. 23. deal (not) p. 20. l. 12. r. equally. p. 23. l. 19 strike out (laboured) & r. believed. p. 25. l. 9 for (os) r. as. p. 26. l. 3. for (the) r. that. l. 8. for (be) r. by. p. 27. l. 8. for (73.) r. 78. l. 11. for. (referes) r. refers. l. 16. r. failing. p. 28. l. 15. for (Job 3. 13.) r. John 3. 18. p. 29. l. 15. deal (as) p. 40. l. 22. for (there) r. their. p. 51. l. 11. for (tenor) r. terror. p. 60. l. 22. for. (to) r. of. p. 67. l. 28. deal (a) p. 68 l. 26. r. in. p. 86 l. 2. for (John) r. Joshuah. p. 104. l. 14. for (to) r. and. p. 107. l. 10. r. industrious. p. 110. l. 24. r. persist. There are other Literal Faults, and Mispointings, which it will be easier for the Intelligent Reader to discern and amend, than for me here to insert.   

THE NECESSITY OF SINCERITY, in renewing COVENANT: Opened and urged in a SERMON Preached to the Third gathered Church in Boston New-England, June, 29. 1680. On the Day wherein they Solemnly renewed COVENANT.  
By SAMVEL WILLARD Teacher of that Church.  
Psal. 119. 8. Let my Heart be sound in thy Statutes, that I be not ashamed.  
Lam. 3. 41. Let us lift up our Heart with our hands to God in the Heavens.  
BOSTON IN NEW-ENGLAND.  
Printed by James Glen, for Samuel Sewall. 1682.   

The Necessity of SINCERITY in Renewing COVENANT.  Psal. 78. 37. begin. For their Heart was not right with Him. 
THe great Affair occasioning this Solemnity, and business we have to attend this day in the presence of God, is to revive, and a new to ratify the Covenant-engagement in which we stand obliged unto Him: To the end that we may awaken our drowsy, and quicken our slow hearts to a diligence in performing that duty, which (by a natural propensity, and too many insinuating Temptations) we are very prone to neglect. As also that we may enjoy the gracious &  presence of God with us, pardoning, owning and accepting of us. That it is a laudable (and often a necessary) practise (as being established by precept, and confirmed by the example of the People of God from ancient Times) is not my present Work to insist upon, it being elsewhere, and by the labours of another (now made public) sufficiently cleared. The great thing is, that we may so do it as to obtain and not miss of our end: That we may not (instead of obtaining a blessing) incense Divine displeasure, and pull down a Curse upon our own heads. My design therefore is, to enter Caution and propound counsel to that purpose (as God shall help) and that by an improvement of these Words; to make way unto which let us only in general take notice of the occasion and intendment of them.  
The Psalmist, in this Psalm, after solemn attention required (and indeed nothing is of more moment to be diligently pondered then this) recounts the ancient transactions which had passed between God and His Covenant People● in which, His main business is to inform us both of the Mercy and severity of God, to teach us to serve Him with fear and joy; as also in the frailty, and pronitude of a professing People to backslide and deal falsely with God; to move us to the greater care and watchfulness in all that we have to do with God in.  
In this Historical Narrative, he first gives a general account of the ground of God's controversy and the procuring cause of the mischiefs and miseries which befell that People, vers. 9, 10, 11. From whence he proceeds to an enumeration of sundry choice and singular acts of Providence wrought in favour of them, In Egypt, and in the Wilderness: These are scattered through the whole Psalm: To which he adjoins (and by which he illustrates) the greatness of their provocation in sinning and rebelling against Him. And indeed, for a People under the special and eminent conduct of God's favour, to revolt and degenerate, is a deep died transgression. No wonder then if we find him enterweaving the story of God's wrath, and the mischiefs which wasted and brought them low; the particulars whereof are recorded in Moses' History. And that which most of all deserves remark, is, the moderation of Divine severity, and God's remembrance of mercy in the midst of Judgement, so far, that He spared that People, and brought them to a settlement and establishment in the Land of Canaan, notwithstanding they had so grievously incensed His displeasure against them. One most observable (and indeed admirable) Circumstance whereof we may observe in the Text, with some Verses of the Context, viz. Their grievous dissimulation in their Repentance and renewals of Covenant, This you may view from vers. 34. The sum of it is thus much; when God's Hand lay heavy upon them in sore and vexing Calamities, they fly to their Confessions, Reformations, and Covenants: And indeed it is no new (but a frequent) thing for a professing People, under the rod of God's anger, to do thus. Judgements (especially such as are distressing) do awaken the Conscience which before was infected with a Lethargy, and this being affrighted with the Terrors of the Almighty drives (at least) to use outward means to pacify an offended Majesty, and come upon terms of agreement with God. But here lay the misery of all, that in this they betrayed their horrible wickedness, and did but dissemble, flatter and lie. And what could have been expected to befall them for this but more heavy wrath? Yet, in vers. 38, 39 God's pity prevailed, and when He might righteously have destroyed, He spared.  
This 37. vers. is an illustration or discovery of the deep dissimulation of this People in the very act of their renewing Covenant with God, when they professed Repentance, and promised reformation; and it is taken from the two proper Heads of a Demonstrative Syllogism, viz. The cause of it, Text. And the effect by which they discovered it in their after carriage; Neither were they steadfast in His Covenant. The former is our present business to consider of.  
The Words discover the moral reason of all false, hypocritical and treacherous dealing with God by a professing and Covenanted People: The ground also and reason of all after Apostasy and want of steadfastness in standing to Covenant engagements, viz. The want of an upright heart. They made a great deal of do in Covenants and Reformations, but all came to nothing, and issued at length in doing worse than they had done before: And whence was it? Why, their heart was not right with Him. And it is worthy our observation, that the Holy Ghost here finds not fault with their returning to God, but only with that want of sincerity; what they did had been well, if their hearts had been right in it, it was the want of that which spoilt all. Their defect is our admonition, and teacheth us this,  
Doct. If ever a People would do any thing to purpose in a Covenant of Reformation, they must above all see that their Hearts be right with God in it.  
It is not enough for Men to return by an outward profession, to make vows, and enter into Promises and engagements. There may be a great deal of formality, and a show of much solemnity in such things, but if the heart be not true in it, all is in vain.  

In the Explication Consider,  
1. What we are to understand by the Heart.  
2. When the Heart may be said to be right with God.  
3. The reason of the Doctrine:   
First, What we are to understand by the Heart?  
Answ. The Word is variously used in Scripture: Sometimes properly for that member in a living Creature, which is the Principal seat of Life, and first spring of Life actions. Sometimes Metaphorically for the inside and most hidden part of a thing: So, Jonah, 2. 3. Again, by a Metonimy of the Subject, it is used for those things that have their Seat in, and Original from the Heart: Sometimes for the understanding, Prov. 10. 8. Sometimes for the Will: Jer. 3. 15. Sometimes for the affections, Pro. 14. 13. In a Word, the Soul with all its faculties is often intended by the word [Heart] And so we are here to understand it, and principally of the Will, which is Regent of all the faculties, and according to the frame whereof God Judgeth of all the actions of the Children of Men.  
2. When the Heart may be said to be right with God?  
Answ. The Word in our Text is variously interpreted, it signifies to make fit or suitable to a thing; so some read that, Pro. 3. 19 By understanding He hath fitted the Heavens, i. e. Suited them to their end and use. It signifies also to prepare or make a thing ready for the use it is to be employed about, so it is translated, Psal. 37. 23. The steps of a good Man are ordered (or prepared) by the Lord: It also signifies to be stable, firm and constant: So it used, 1 Sam. 7. 16. Thy kingdom shall be established. A Heart then that is right with God (as it relates to these Covenant-Transactions)  
IS,  
I. A Heart that is made fit to deal with God in such a way; and that is (in brief) an Heart that is inwardly principled with saving Grace: A Heart that hath truly made choice of God in Jesus Christ for the object of his Faith and Love. An Heart which (as the Needle in the Compass which is truly touched)  shakings it may have, yet never rests till it comes to point directly to its Polestar: Though by the force of many temptations he may turn aside from God, yet hath a true inclination of Soul towards him; though often hurried by Satan and his own corruption, yet hath the Root of the Matter in him. Such an heart had David, though sometimes overtaken and born down with great Sins; and this God had respect to when He was under greatest provocations.  
2. An Heart that is duly prepared to the Work of Reformation. As there needs a suitable Principle, so there is requisite a fit preparation to so solemn a Transaction: The want of this is rendered as a Reason of Rehoboam's Apostasy, 2 Chron. 12. 14. He did evil, because he prepare not his Heart to seek the Lord? The contrary to which is Jehoshaphats commendation, Chap. 19 3. Hast prepared thy heart to seek thy God. But he could not go through with Reformation for want of this in the People. Chap, 20. 33. Men may make much  about outward preparation, but without the preparation of the Heart all will end in mere formality. Now to the due preparation of the Heart, it is requisite;  
1. That they do solemnly consider, and well weigh what they do: Hasty and precipitate actions are heartless actions; things done rashly without due deliberation are not like to be permanent: Christ therefore would have men in great Matters to sit down and consider, Luk. 14. 28, etc.  
2. That they be inwardly and throughly persuaded of the Necessity and Excellency of what they are about to do. Necessity (I say) and that not merely a compulsive necessity, such as Men are driven to by external Motives, as Judgements, etc. But the necessary dependence of their spiritual good, & hope in such a way. And hence, I add, the Excellency; Men must See a Beauty in the Covenant, that it is a Glorious thing to have God engaged to us, and our Hearts engaged to Him: David therefore accounts the Covenant all his Salvation, 2 Sam. 23. 5.  
3. That they be strengthened with Holy Purposes and Resolutions to do as they shall Promise and Engage. God regards not bare, empty Promises, But He looks for Performance; and Men must purpose, if ever they intent to do: Every Holy action hath its rise in the Heart, devoting itself to God, and resolving to serve Him. To promise, and never intent to perform, is mere mockery; it is not what we pretend, but what we intent, That God regards. They in Jer. 44. begin. Promised the Prophet fair, they spoke like honest and well-meaning Men, let God but direct, and they would do: But this was the furthest thing from their thoughts, they were preoccupied and forestalled with resolutions of their own, and if these should be crossed, they were resolved, and they show it, vers. 16. The Prophet did not speak to their minds: If he had, What obedient Men had they been?  
III. An Heart that is stable and firm to its purposes and promises. Men many times think to do something for God, but a deceitful heart deludes them. Jehu thought to have made a great Reformation, and gins with a notable Zeal, but it tired before it had gone through all its Stages: And what was the Reason, but because his Heart was not firm? It was a good frame David was in, when he said, My Heart is fixed, Psal. 57 7. An irresolute, inconstant Heart is not fit to have to do with an unchangeable God: It is God's complaint against them, Hos. 6. 4. Your goodness is as the Morning Cloud, and as the Early Dew it goeth away. And it is often spoken to Israel's disgrace, That they soon forgot.  
Thirdly, For the Reasons of the Doctrine, or why such Care should be used in this Matter of Covenanting, they are taken.  
I. From God with whom we are to transact in the Covenant, in Two or Three respects.  
1. God requires our Hearts in all that we have to do with Him in. The Heart was a main and essential part of the Sacrifice that was to be offered up under the Law; To signify to us, that no Services of ours are acceptable, but such as are hearty, hence that upbraiding reproof, Hos. 7. 11. Ephraim is a silly Dove without an Heart. God calls for every one's Heart, to be devoted to Him, Pro. 23. 26. My Son give me thy Heart. That is the emphasis of many precepts, Seek. the Lord with all thy Heart, Deut. 4. 29. 6. 5. etc. The most specious, and most exactly attended Services, without this, are despised by Him. Hence that complaint, Ezek. 33. 31.  
2. God searcheth and tryeth, and throughly knoweth all Hearts, and there is no putting Him off with outside Services, and varnished hypocritical pretences Men may be deceived, but God cannot; and all these who think to impose upon Him, do but cheat their own Souls, Gal. 6, 7. Be not deceived, God is not mocked. God knows all the secret thoughts and purposes of men's hearts, and they cannot hid their counsels from Him, though they mint them in the darkest corners of their Souls, Psal. 139. 12. Heb. 4. 12. And more especially doth He look with a curious and critical eye upon those that transact with Him in the Covenant, for He expects to be glorified by all such as draw so near unto Him.  
3. God will not accept of, but severely punish all heartless and hypocritical Covenanters with him. It must needs add to Sin, and not mitigate it, to think to cover it over with a falsifying Covenant. God may (to make known his patience and compassion) bear with such long and often, thus he did with these, as the Context shows: But yet he doth remember, and will recompense all the deceitful and false deal of a Covenant-People. Men may say, and promise, and vow as fairly as they will, but if their hearts be not right, God will not hear them, but fall upon them in his wrath: See, Isa. 58. begin. Ezek. 14. begin.  
2. From ourselves Covenanting with God.  
FOR,  
1. Our hearts are naturally hypocritical and dangerously deceitful; and hence, if they be not Cautelously looked after, will lead us into cheats, and self delusions: There is nothing, more subtle, sly, slippery than the heart of Man; and it is very hard for us to know when it is right. See, Jer. 17. 9 Who can know it? Many Men are apt to persuade themselves that their heart is right when it is not: Jehu, when he was upon the spur, and his zeal on fire, would have been angry if any one had then told him, that he would at last prove an Idolater. Doubtless, these Israelites, when they made such promises and protestations, as we find they did, were very confident of their own integrity, and yet the next hour of temptation discovered their falseness; There is therefore great need to be very wary of our hearts.  
2. There is no hope that they should long hold out, and keep true to their Covenants, that do not engage in them with their whole hearts. What Men are driven to do upon fear or force, hath no truth in it: Let but that fear be removed, or constraint taken off them, and you shall quickly see them returning age● to their old wonts, and forgetting every Promise which they engaged themselves in unto God. A notable instance we have for this in those Jews, Jer. 34. 8. etc. Their hearts were not to the Law and Covenant of God: Hence, though in a hurry and distress, they made vows, and began to put them in execution, yet the present danger was no sooner over, but they tasted sweetness in their old Sins, and impudently returned to them again. Yea, this is the very Reason rendered in our Text, why they so often revolted after so many returns. A thing that moves by the force of weights, will move but till they are down: It must be a living thing, that holds on its motion to the end. Hypocrisy and formality will tire by the way and give in: It is only Grace in the heart that will carry a Man through his Work.  
3. God hath made it our Duty to look to our hearts, Pro. 4. 23. Heb. 3. 12. And although we can neither make nor keep them right by our own strength, yet our Duty is to go to Him, and wait upon Him to do it for us, and in our place to take pains, and use uttermost diligence about it: For, if we fail, the fault will not be laid upon Him, but the sin will be our own. And indeed, not to look to the integrity of our hearts in our Covenanting is in itself truly and properly a breaking of Covenant in the very act of renewing it: And that brings in the next.  
III. From the Covenant itself; in which we do actually, and declaratively engage our whole Man to God's Service, which cannot be the whole except the heart be in it. The Covenant precept binds us to love God with all our heart, and all our soul, etc. It is a spiritual Covenant, not only objectively, as the object we Covenant with [God] is a Spirit; but subjectiuly too, viz. As we who enter into Covenant do engage all spiritual Service and Obedience unto God. He that promiseth to reform, and doth not begin at the heart is a vile dissembler: And he that doth not first secure the Quarters of his Soul for the service of God, all the pains he takes in and about reformation, will be but to give his lust a safe retirement to hid itself, and lie lurking in his heart till it hath a further & ●airer opportunity to walk abroad again in this life.  
USE.  
In the application of this Doctrine, I shall wave all other improvement which might have been made of it, that so I may have the more room and opportunity to press this Use of Exhortation; viz. That as it concerns all the People of God in what things soever they have to deal about with Him, so it especially calls upon us, who are this day engaging ourselves to God in the matter of the Covenant, to take special heed to ourselves that in all this Procedure our hearts be right with God. I might here urge many things by way of Motive, but let these two or three suffice, viz.  
I. Consider whom you have now to do and transact withal. I know you have to do one with another, but this is not your main business, that is with God, and if it be God you are now engaging with, let it then be thought upon.  
1 Whether He do not deserve your hearts: if not He, Who? Hath He not made them? Doth He not uphold and preserve them? Cannot He make them ●appy or miserable? All that He hath done for you, all that He hath revealed in the Promise which He is ready to perform in your behalf if you truly seek it of Him, challengeth your hearts to be devoted unto Him; yea, you do here engage yourselves to be His, and can you be so, and yet keep back your heart (which is the main and principal thing) from Him?  
2. Whether you can rationally hope that he will accept of your Covenanting except your hearts be in it. To believe it, is to make him a liar. Did he not of all the Sacrifices challenge the inwards (as the principal Part) for himself? And what doth that signify to us, but that the heart must be his in every service of ours? Did he accept of the plausible, but heartless service of the Jews, Ezek: 33. 31? see vers. ult. Did he accept of their fasts, Isa. 58? No, and why not? Only because they were hypocritical and heartless.  
3. Whether you can impose upon him and cheat him with an heartless Covenant. Can you kiss your hands, and mean while hid hypocrisy in your hearts, and God not know it? And can he know it, and not bear witness against it? Had you only Man to do withal, you might with many fair words, and deceitful shows invite him to credit and confide in your false and deceitful promises, for Man judgeth according to appearance, but he who searcheth the darkest corner of the Soul, and sees our inside, will not be so imposed upon.  
4. Whether this be not the way to be accepted, notwithstanding all your weakness and infirmities. It is a sincere Souls happiness (as it is an hypocrites misery) that he hath God to deal withal in the Covenant. When you have done your utmost, and taken most pain to prepare yourselves for this business, you will still unavoidably bring many and great infirmities with you, but God loves and will accept of truth in the inward part, and whatsoever frailties are with you, yet this is pleadable in the greatest extremityes, Isa. 38. 3. I have walked before thee in truth, and with a perfect Heart. David, had great Sins, yet God casts him not off, because his heart was perfect: Saul did many specious things, but God rejects him, his heart was not true to God. Be but sincere, and your Covenanting shall not be in vain.  
2. Consider what is your present design? What is the thing which we intent in renewing our Covenant with God? Is it a mere Ceremony and show, or is it a business of importance? If it be a mere Ceremony, it will come under the just censure of a vain oblation: But if it have some real and material purpose in it, carefully inquire and see what that is: And whether the want of a firm and fixed heart in it, will not evert and disappoint it. The design, then, of this work (if any) is this, viz. To promote and forward a true and through reformation, or (at least) to confirm and settle ourselves in a serious and stable Profession and practice of the fear and service of God; to put a strongly and obligation upon ourselves to keep close to God and his ways. Now, if the heart be not right in this matter, all will come to nought, and be to no purpose. It is not the least breach of Charity to say, that either no reformation (or to be sure no durable reformation) will follow a verbal and outside Profession. If the heart do not vow to God as well as the lips, we shall never stand to such vows. The bond of a mere Oral Covenant (let it carry never so fair promises in it) stied of a slip-knot, and a false heart will easily untie 〈◊〉. And what then is to be expected as the fruit of such a Covenant? It is possible it may bear a little awe upon us for a few days, but it will quickly wear off, & that which here follows in my Text, will be the same which will be consequent upon our engagements: Neither were they steadfast in His Covenant.  
3 Consider how hard a thing it is for you to get your ●earts right in so solemn a Service. I can assure you that except God afford his special help and Grace, all the power of Man cannot effect it. It is a hard thing Man to know when his heart is right: It will [solemnly protest that it is so, when it is indeed most false, & if he be so foolish as to believe it at its word, he shall be easily cheated. Did not Israel, when they were at mount Sinai, under the amazing terrors of God's dreadful presence, think their hearts right, when they made that profession to Moses? Deut. 5. 27. Speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it and do it. But let us see what God saith: vers. 28, 29. They have well said all that they have spoken. Oh! that there were such an Heart in them, etc. Did not Jehu think his heart was right, when he invites Jonadab as a Spectator, Come and see my zeal for the Lord? The understanding may be convinced, and the affections may be raised, and the Man may be forward, and yet a false heart in all this. And if it be thus hard to know the heart's falseness, much more hard and difficult is it, when it is discovered to be wrong, to get it right. Before the heart can be right in the Covenant, it must part from that enmity which it bears against God; it must lose its self-soveraignty, and be brought into true subjection unto His Holy Will; it must renounce itself, it's own guidance, its carnal delights, and be truly and willingly devoted or consecrato God and His Service: It must make a free, full, and everlasting choice of God and His Ways, it must take delight to be bound and engaged to him, and account that its Covenant-engagement unto God is its greatest liberty: It must take up strong purposes and inviolable resolutions to do whatsoever God commands. To avoid what He prohibits, with greatest care and vigilancy, to be for Him and no other. How contrary and unpleasing these things are to flesh and blood, he cannot but in some measure understand, who was ever truly acquainted with His own heart.  
4. Consider what it is that you desire may follow upon this day's work. I dare presume, that there is never an one of you but propounds to himself some good effect to ensue upon so solemn an affair as this is; and so indeed their will if it be not our own fault: But yet (on the other hand) take this also for an undoubted truth, that if your hearts do here dissemble, and deal falsely, not good, but evil is to be expected to follow. You would have God's anger turned away, which hath broken in upon us, & laid waste many of our pleasant things; you would enjoy Him as a reconciled God; you would have Him to own us signally by some tokens of His favour; whatever your desires be, the want of a right heart in the duty will frustrate all. It is with you now to procure Life or Death, God's Favour or more of His Anger. Alas! God is not delighted in a pompous show, and a great appearance of seeming solemnity, as we poor Men are apt to be; God's heart is no ways engaged to us by such things; an humble, an holy and a contrite heart, is that which reacheth His heart, and will procure His Love and Favour. Let but your hearts be right with the Lord, And I dare promise you that His shall be so with you; and He shall so witness it, as not only you, but others also shall see and observe it. Eminent for this was that hearty Covenant of Asa's, of which we have that memorable note, 2 Chro. 15. 15. All Judah rejoiced at the Oath, for they had sworn with all their Heart, and sought Him with their whole desire, and He was found of them: And the Lord gave them rest round about. If you be not great Gainers you will be great losers. If you think to deceive God, He will certainly deceive you: And whiles you are vainly gaping after and promising yourselves Mercy and deliverance, you shall find Plagues and Miseries increase: But be faithful, and you shall prosper, God, even your own God, shall bless you.  
For Direction, that your hearts may be right in this Service;  
1. Dread hypocrisy in this Work. Be awfully afraid to come before God with a false heart. There is nothing more dangerous than carnal confidence. Prepare yourselves to the work by thinking seriously in your own Souls, how dreadful a thing will it be for me now to come and dissemble with the holy One of Israel? You had much better to impose upon all the World than so much as think to do so upon God. Say thus to thyself, If I should now come and plight Promises, make vows, enter a Covenant, and my heart not be in it, I shall pull down curses upon my own Soul. Shall I call the God of heaven & of earth to witness to a lie? Shall I invite His solemn presence to a mockery? And shall I not in so doing draw down and hasten vengeance upon mine own head?  
2. Be very jealous of your own hearts. Ever suspect and be afraid lest they should be deceitful: Blessed is the Man that feareth always, Pro. 28. 26. Peter trusted to his heart, and it deceived him, and so may it be with me. It is the wisdom of a Christian to watch his Soul diligently, looking upon it as a slippery thing, and very ready to steal away from every holy and solemn work, and to deceive him with vain shows, and false pretences: he that trusts it, is not Wise.  
3. Be sure rightly to understand and clearly to know what it is that you engage in. That Christian is most like to stand firm to his Covenants, that enters upon them with the most mature deliberation: The want of this may bring a Man into a great snare, and lay him open to grievous temptations, Prov. 20. 26. It is a snare to a Man to devour that which is holy; and after vows to make inquiry. Without knowledge there can be no practice; without consideration there can be no good resolution. A Man's heart cannot be in that promise which he hath not weighed in his understanding. He that Covenants to forsake that Sin, which he hath a full purpose in his heart to keep and hug as his Darling, how is he like to stand to it? Remember then, that you engage to be for God, and for no other: You give up yourselves to be led by his Spirit, directed by his Word, to be at his dispose and not your own; to make his Will your Rule, and his Glory your end. You promise that you will not run in the Current and Stream of the Times in the pursuit of vanity, nor seek your own things, but the things of Christ. In a Word, you promise sincere and universal Obedience: Do you know or consider this? Have you thought, and do you approve of it in your hearts? If not, your hearts are false.  
4. Take up a firm resolution to stand to and perform your promises It is not Words, but Performances that God hath a respect to. God will not be mocked with flattering promises. Purposes do nextly come from the heart, and are elicit Acts of the Will, and if these be wavering or unfixt, the heart is not right. A Covenant with God, is a Bond firmly obliging the Soul, and our engagements to him will never be performed without the greatest resolution. You shall meet with great and many Temptations which will assault and batter you. Evermore, when a People have been engaging to God in a solemn manner, they must expect some shaking Tyral: And if than you would be strong and acquit yourselves like Men, your business now is to be fixed. When Temptations come and assail you, you must say with David, The vows of God are upon me: And as Psal. 119. 106. I have sworn, and I will perform. If ever you repent of your engagement, your heart was never firm in it. If you find Satan or your own hearts laying bait before you to entice you, you must say as Abraham, I have lift up my hand to the God of Heaven, etc. Let therefore your purposes be hearty purposes, free and not constrained.  
5. Beware of sinful Reserves. Nothing more frequent, nor more dangerous than Equivocation: We make fair Covenants and plausible, but we have our mental reservations, which spoil all. If your Covenant be not full, and free, and plain, it is of no Worth. Saul is sent to destroy Amalek, and saith, I have done it, Only I reserved the best for a Sacrifice: He had that reserve in his mind before. Naaman hath his reserves: In this thing pardon thy Servant. It may be you think with yourselves I can do all, and I will do all, but this or that one particular thing: One hath his sinful and unlawful Calling by which he gets a Living, another his oppression & deceit, another his excess in this or that lawful liberty, etc. And this he intends to keep, and thinks to say, I never intended this: Know it, this is a dreadful heart-deceit, and God will find it out, and it will render your whole Covenant a vain oblation,  
6. Trust not in yourselves, or your own strength. In the first Covenant Man was to look upon and exercise his created Grace, though not without imploring Divine assistance and concourse: In the New-Covenant Man is utterly to disclaim himself, and deny all his own strength. The consideration of our own frailty and plain impotency to spiritual things were discouragement enough to our renewal of Covenant, If God expected, or we promised performance in our own strength. Though every Believer must acknowledge (with Paul) that of himself he can do nothing, yet is he neither to sit still and do nothing, or yet to renounce the Covenant of God, and engaging of himself to his service: Only he must carefully beware that he do not turn it into a Covenant of Works by being his own undertaker; lest whiles he pretends to renew, he destroys the Covenant of Grace. It may seem a Paradox, but is an Evangelical truth, that a Christian must acknowledge that he can do nothing, and yet resolve, and bind himself to do all.  
Therefore,  
7. In sense of your own utter insufficiency. Be sure to get Christ your Undertaker and Surety in the Covenant. The heart is never right till it comes to this: And this must be done, not by a presumptuous casting all upon him whiles we indulge our careless neglect, and say, Let Christ answer for it: But by a believing and humble dependence upon him as the head of the Covenant: And that not only as a political head, standing responsible for the carriages of all his Members; but also as the head of influences from whom (by Faith) we are to derive Grace and strength to do and perform that duty which shall through him be accepted by God, and reckoned to us as Covenant-keeping. And now having him thus related and engaged to us, we may with an holy confidence devote ourselves to God and his Service. From him we shall derive Wisdom to instruct and guide us in all the Covenant-Duties we are concerned in: From him we shall fetch down Grace to animate, quicken, strengthen our Souls to Duty: From Him we shall have encouragement and support against all faintings of spirit, and despondencyes under our Work. In him we shall have all our weakness pitied and pardoned: Through him we shall trample upon Temptation, and tread down opposition. If Christ be with us, we shall not fail, though we may fall, for he will lift us up: And if your hearts do truly and sincerely trust in him, and wait upon him, he will not leave you wholly to swerve, or utterly to violate your holy Covenant: But, when hypocritical, and heartless Professors stumble and fall, and (by the righteous judgement of God) receive the due reward of their dissimulation and falsehood; you shall be kept, preserved, established unto the day of the appearauce of our Lord and Saviour Jesus Christ: And in that Day when the secrets of men's hearts shall be made manifest, and perfidious and formal Professors shall be put to open shame, then shall your Truth and Sincerity be openly acknowledged before Angels and Men, and the Glorious Blessing of an everlasting Covenant shall be your Portion for evermore.  
FINIS.