THE TWO COVENANTS From Sinai, and Zion, drawn up Catechetically, and plainly.  
Together with a brief Appendix, directing about the use of the New Covenant in a practical way.  
Published for the benefit especially of the Inhabitants of Eastham, Essex.  
BY SAMUEL SLATER.  Hebrews 12. 18, 19, 22, 23. Ye are not come unto the Mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a Trumpet, etc. But ye are come unto Mount Zion, and to the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the general assembly, and Church of the first borne, which are written in heaven, and to God the Judge of all, and to the Spirits of just men made perfect, and to Jesus the Mediator of the New Covenant. 
LONDON, Printed by M. S. for Henry Overton in Pope's head Alley, 1644.   

Mount Sinai Mount Zion Was situate in the Wilderness, where the Israelites were sojourners, Exod. 19 1. Was situate in Canaan, where the Israelites were inheritors, and at J●rusalem, where God placed his Name, 2 Sam. 7. Here Moses stood as a Typical Mediator, Exod. 24. 12. He●e Christ stands as the Mediator of the New Testament, Rev. 14 1. Heb 12. Here a fiery Law was published, and given in charge, Deut. 33. 2. Here the joyful sound of the Gospel is heard, Psal. 89. Isa. 40. 9 Here the Law was written in Tables of stone by the finger of God, Exod. 31. 18. Here the Law is written in the fleshly Tables of the heart, by the Spirit of the living God, 2 Cor. 3 3. Here was blackness, and darkness, and Tempest, Heb. 12 18. Here is brightness, and perfect on of beauty, Psal. 50. 2. Here matters were managed visibly, and to the outward senses, Exod. 10. 18. Here m●tters are managed after a more spiritual manner, 2 Cor. 3. 8. Here Moses, and the people did exceed●ngly fear, and quake, Exod. 20. Heb. 12. 21. Here m●n have boldness, and confidence towards God, Heb. 10. 19 Here was a gendering to Bondage, Gal. 4. 24. Here men are called to a glorious liberty, Gal. 5. 13. Here was the ministration of condemnation, 2 Cor. 3. H●re is the ministration of righteousness, and life, 2 Cor. 3.  
PSAL. 87. 5. Of Zion it shall be said, this, and that man was borne in her, and the Highest themselves shall establish her.   

IT hath pleased the Father of lights, out of tender compassion to the forlorn posterity of Adam, over which the Prince of darkness hath drawn a black veil of ignorance, to engage the promise for the destroying of that Veil, and removing the face of the covering spread over all Nations, Isa. 25. 7. That so Men may with open face, behold, as in a Glass, the glory of God, and be transformed into his Image from glory to glory, 2 Cor. 3. 18. Which promise as it is to be applied by Faith, and sued out by prayer, so it is to be served, in order to its accomplishment by the faithful endeavours of all Christ's s●rvants in the Ministry, that so poor souls that have lived long under shadows, and walked in darkness, may be brought into marvellous light, and not go to bed in the dark, and so lie down in eternal sorrow. For which cause, the Author hath been moved to present these few pages to public view, in hope, that some may make advantage of them, for the nnderstanding of the mysteries of God. Which if any shall, he hath his aim, who counts it one of the greatest comforts of his life, to be any way useful to the Church of God, and Children of the Covenant.   

Some select Scriptures propunded, to promote an endeavour in people after Knowledge.  I Desired knowledge of God more than  offerings, Hosea 6. 6. The Lord hath a controversy with the Inhabitants of the Land, because there is no knowledge of God, Hosea 4. 1. Some have not the knowledge of God, I speak this to your shame, 1 Cor. 15. My people are destroyed for lack of knowledge, Hosea 4. 6. How long ye simple ones will ye love simplicity, and fools hate knowledge, Pro. 1. 22. When Wisdom entereth into thy heart, and knowledge is pleasant to thy soul, discretion shall preserve thee, understanding shall keep thee, Pro. 2. 16. Therefore be ye not unwise, but understanding what the will of the Lord is, Ephes. 5. 17.  

Some general Propositions, comprehending the sum of that Doctrine, which is necessary to be known to Salvation.  
GOD is an infinite and incomprehensible Spirit, having his being of himself, and all perfections in himself, in the unity of whose essence, we are to acknowledge a Trinity of persons, viz. the Father, the Son, and the Holy Ghost, Joh. 4. 24. 1 Kings 8. 17. 1 Joh. 5. 7.  
God in relation to man, as his creature, is to be acknowledged of us, as a most wise, powerful, and glorious Creator, Gen. 1. Psal. 8.  
God with respect to man as a sinner, is to be acknowledged as a most wise, just, merciful, and gracious Redeemer, Exod. 34. 6. Esa. 43. 14.  
Man before his fall, was a creature of admirable excellencies, and singular privileges, but not privileged from falling, Gen. 1. 31. Col. 3. 10. Eccles 7. 29.  
Man since the fall, is a creature extremely miserable, but yet standing under a possibility of rising, Rom. 7. 24. Hosea 13. 9 & 14.  
That help, which is provided for man, in order to his rising, is laid upon one that is mighty, even Jesus Christ, who is both God, and man, a person chosen of his Father to do him service, in working man's Salvation, and is for that purpose made unto us, wisdom, righteousness, sanctification, and redemption, Psal. 89. 19 Esa. 9 6. 7. Esa. 42. 1. 1 Cor. 1▪ 30.  
Jesus Christ, and all blessings in, and through him, are ours by believing, wherein, first, there is a looking to Jesus; secondly, a leaning upon him; thirdly, an embracing of him; fourthly, a kissing of him; fifthly, a feeding upon him; sixthly, a taking hold of him; seventhly, a receiving of him; eightly a coming to him: all which are to be spiritually understood, and spiritually to be performed, Ephes. 3. 17. Heb. 12. 2. Cant. 1. Heb. 11. 13. Psal. 2. 12. Joh. 6. Esa. 27. 5. Joh. 1. 12.  
The soul is brought to believe, and so to the fellowship of Christ, and blessings through him, by the hearing of the Gospel, which is a doctrine of free grace, declaring unto us that God is in Christ, reconciling the world unto himself, Joh. 6. Rom. 10. 14, 15. 17. 2 Cor. 5. 19  
That Gospel, which is the grace of God bringing salvation to such as believe, doth likewise teach men to deny ungodliness, and worldly lusts, and to live oberly, righteously, and godly in this present world, Tit. 2. 11, 12.  
Such as do believe, and show forth their believing, by walking in newness of life, are justified from sin, passed from death to life, and shall have after death a resurrection to eternal glory, Rom. 5. 1. Joh. 6. 36. Joh. 11. 26. Joh. 6. 44.  
Such as continue in sin, neglecting Christ, and Gospel mercies, show themselves to be children of wrath, in bondage to Satan, and so continuing, shall after death be raised up to eternal shame, Joh. 3. 36. Ephes. 2. 2 Tim. 2. ult.  
It is men's duty, not to take matters delivered unto them, upon trust, but to search the Scriptures, whether the things which they read, or hear be so, Joh. 5. 39   

The two COVENANTS from Sinai, and Zion.  

Question.  
IN what way hath it seemed good to the wisdom of God, to deal with the sons of men in order to his glory, and their happiness?   

Answer.  
God's dealing with them both before, and since the fall, hath been ordered out in a way of Covenanting, Gen. 2. 16. Jere. 31, 32. Ezek. 20. 37.   

Q. What Covenant did God make with man before his fall?  
A. A Covenant of Works, the sum whereof is contained in the ten Commandments, Levit. 18. 5. Gal. 3. 12.  
Q. What did this Covenant bind man unto?  
A. To the performance of perfect obedience, and that perpetually, Deut. 27. 26. Gal. 3. 10.  
Q. Had man ability to perform what this Covenant bound him to?  
A. Sufficient ability there was given to him, to perform whatsoever the Law required, Eccles. 7. 29.  
Q. What did that Covenant lead man to expect from God, as the reward of his obedience?  
A. A blessed life, in constant fellowship with him, and sweet fruition of him. Gal. 3. 12.  
Q. Was man steadfast in this Covenant?  
A. Nothing less, for he disobeyed Gods express command in eating the forbidden fruit, and so became guilty of breach of Covenant, Gen. 3. Eccles. 7. 29.  
Q. What condition hath man now brought himself into, through this breach of Covenant?  
A. Into a most miserable condition of sinfulness, impotency, guilt, and wrath, and lies open to the curse of the Law, and eternal condemnation, Joh 15. 16.  
Q. Is there no help for man now lying under this woeful condition?  
A. No help at all by the Covenant he hath broken, which doth strictly require, either obedience, or satisfaction, in case of transgression, without giving any power, or showing any mercy, Gal. 3▪  
Q. Hath man no power to help himself?  
A. He is altogether without strength, either to perform obedience, or make satisfaction, either to repair the wrong he hath done to God, or the loss he hath sustained from himself, 2 Cor. 3. 5.  
Q. Is man then a creature altogether hopeless?  
A. Not so, for God hath proclaimed his Name to be merciful, and gracious, Exod. 34. 6, 7.  
Q. How hath God showed himself so to be in order to man's recovery?  
A. By revealing a new Covenant, and so bringing in a better and more blessed hope, Jere. 31. 32. Heb. 8.  
Q. What is that Covenant?  
A. A Covenant of free grace, and reconciliation between himself, and poor sinners, before alienated from him, and enemies to him, 2 Cor. 5. 18, 19 Col. 1.  
Q. Upon what foundation is this Covenant laid?  
A. Not upon any ability in man, but upon Jesus Christ, and his sufficiency, upon whom the Covenant is founded, and in whose blood it is established, Esa. 28. 16. 1 Pet. 2. 6. Mat. 26. 28. Luk. 22. 20.  
Q. Why do you call it a new Covenant?  
A. In two respects: first, in respect of the Covenant of works, under which man was at first planted: Secondly, In respect of that difference, which is between the gracious administrations under the old Testament, and those now undew the New.  
Q. Wherein doth that difference of administrations consist?  
A. In sundry particulars, whereof we will mention but two, or three: First, under the old Testament, the Covenant was administered with a more rigorous exacting of obedience to the moral Law, under the Gospel men are drawn to their duty with more sweetness: Secondly, Christ was then held forth as one that was to come, but now as being already come: Thirdly, Christ, and the blessing of the Covenant through him, were then dispensed under carnal ordinances, and cloudy Ceremonies, whereas now the dispensations are more clear, and spiritual, so that we may with open face behold, as in a glass, the glory of God in Jesus Christ, Deut. 8. 1. & 27. 26. Mat. 11. 28, 29. Rom. 12. 1. Mal. 3. 1, 2. Heb. 9 10. 1 Pet. 2. 9 2 Cor. 3. 18.  
Q. Was it not the same salvation, which was then dispensed, that now the Gospel brings, notwithstanding the difference of administration?  
A. Undoubtedly it was, Christ being the same yesterday, and to day, and for ever: secondly, It being the same Spirit, and the same faith, by which believers then were, and now are made partakers of him, and of all spiritual blessings in, and through him, Heb. 13. 8. 2 Cor. 4. 13. Heb. 11. 1 Cor. 10. 3, 4.  
Q. When did this Covenant take place?  
A. Immediately after the fall, and it was signified by that promise made to our first parents, the seed of the woman shall break the Serpent's head, being afterward confirmed to Abraham, and to his seed, Gen. 3. 15. Gen. 15. 1. & 17. 1, 2.  
Q. Why then was the Law published after, upon mount Sinai?  
A. Not as the standing Covenant, nor to disannul the Covenant made and confirmed before of God in Christ, but it was for merciful purposes, and the more to endear the promise of Grace to the heirs thereof, Gal. 3. 17, 18, 19  
Q. What is the matter of this new Covenant under the Gospel?  
A. Sure mercies, and sweet promises, which are all in Christ, yea, and in him Amen, Esa. 55. 3. 2 Cor. 1. 20.  
Q. What are those promises, and the mercies conveyed by them?  
A. That God will give a new heart, a heart to know him, that he will write his law within us, put his fear into us, cause us to walk in his statutes, forgive our iniquities, cleanse us from our filthiness, be our God, and make us his people, Ezek. 36. Jere. 31.  
Q. What is required of such as are taken into this Covenant?  
A. Nothing is required of them, but what is given to them; It is required that men believe, and repent, but it is freely given to them 〈…〉; Man's duty is the matter of promise, as well as God's mercy, 1 Cor. 2. 12. Ephes 2. 8. Phil. 1. 29. Act. 5. 31.  
Q. How then are men to deal with such precepts as require, that they believe, repent, and turn to God?  
A. They are not to seek strength from themselves, but to search into the Covenant, and see what they can find in the promise, and so turn the promise into prayer. The Appendix fully proves this.  
Q. How will it stand with the justice of God so highly offended, and requiring satisfaction, to make such a Covenant of grace and mercy?  
A. We are to consider this Covenant in a reference of it to Jesus Christ, as Mediator thereof, undertaking to satisfy God's strictest justice, and to estate man in his richest mercy, in regard of whom, as also of God's free donation, it is a Testament, confirmed by the death of the Testator, Heb. 12. 22, 23. Heb. 10. Mat. 26. Heb. 8. 6.  
Q. Who is this Jesus Christ?  
A. The man, Gods-fellow, the Son of the Father, but found in fashion as a man, in which estate he humbled himself, and became obedient to the death, even to the death of the Cross, Zach. 13. 7. Phil. 2.  
Q. What followed upon his humbling themselves, and being obedient to the death of the Cross?  
A. His glorious exaltation, which is to be considered in his resurrection, ascension, and sitting at God's right hand, Rom. 8. 34, 35. 1 Cor. 15, 11.  
Q. What did be engage himself to, as Mediator of this Covenant?  
A. He engaged himself to a threefold office, Prophetical, Priestly, and Kingly, Act. 7. Psal. 110.  
Q. What belongs to him to do as a Prophet?  
A. To reveal and make known the Covenant, therefore is he called the Angel and Messenger of the Covenant, Ephes. 2. 17. Mal. 3. 1.  
Q. What was his business as a Priest?  
A. To make his Soul an offering for sin, and by the sacrifice of himself to God, to merit for us, and make sure unto us, all the blessings of the Covenant, Esa. 53. Heb. 10.  
Q. What belongs to him to do as a King?  
A. To triumph over all guiltiness, by the application of his blood, to the consciences of his people, and to subdue all iniquity, by the efficacy of his grace, and so to erect and administer a Kingdom in their hearts, standing in righteousness, peace, and joy in the Holy Ghost, Heb. 9 & 10. 18. Esa. 52. Mich. 7. 15. Rom. 14. 17.  
Q. What provision is there made for the application of this Covenant to the sons of men?  
A. There is merciful provision of means, and that of two sorts, first, outward, secondly, inward.  
Q. What are the outward means?  
A. First, The ministration of the Word, secondly, The holy Sacraments, 2 Cor. 5.  
Q. What is done to the purpose of applying this Covenant in the ministry?  
A. The name of God, and of the Lord Jesus, is proclaimed▪ and as an ointment poured forth, Christ with his blood, and merits, and all the benefits of his death, are openly showed, and signification made, that whosoever will, may come and drink of the waters of life freely, Exod. 34. Cant. 1. Joh. 3. 14. Esa. 55. 1. Rev. 22.  
Q. What are the Sacraments that belong to this Covenant?  
A. They are two, Baptism, and the Lords Supper, wherein there are visible Elements, of Water in the one, and Bread and Wine in the other; all Sacramentally holding forth Christ, and serving to promote the application of him, and all spiritual mercies through him, Mat. 28. Mat. 26.  
Q. What do these Sacraments especially hold forth concerning Christ?  
A. His sacrifice and death, and so they hold proportion with the Gospel, which is a doctrine concerning Christ, and him crucified, Rom. 6. 3. 1 Cor. 11. 26. 1 Cor. 1. 2.  
Q. How do they serve, to promote the application of Christ, and spiritual blessings by him?  
A. They serve hereunto not only by way of signification, but also by way of obsignation, and so are to be considered as Seals of the Covenant, Rom. 4. 11.  
Q. What is signified and sealed in Baptism?  
A. The death of Jesus Christ, our union with him, and interest in all the benefits by him, particularly, remission of sins, and sanctification, Rom. 6. 4. Acts 2. 38.  
Q. What is signified, and sealed in the Lord's Supper?  
A. Our continuance in the fellowship of Christ, our living upon him, growing and increasing in him, who as he became a sacrifice to satisfy for sin, so is he become spiritual meat, for the nourishment of our souls, Titus 2. 5. Ephes. 5. 2. John 6. 55.  
Q. Do not the Sacraments serve to promote the obedience that is to be performed under the Covenant, as well as the application of the mercies thereof?  
A. They serve strongly to both purposes, for as the application of the mercies is furthered by way of signification, and obsignation, so is the performance of duty furthered by way of profession and obligation, Rom. 6. 23. Col. 3. 2, 3.  
Q. What do we make profession of, and bind ourselves unto in Baptism?  
A. We profess ourselves to be such as belong to Christ, bear his name, have fellowship with him in his death, and resurrection, and bind ourselves to walk suitably her unto, in dying to sin, and rising to newness of life, Mat. 28. 19 Colos. 2. 12.  
Q. What do we make profession of, and bind ourselves unto in the Lord's Supper?  
A. We profess our continuance in that holy fellowship, and bind ourselves to walk worthy of it, denying to have any fellowship in the unfruitful works of darkness, 1 Cor. 10. 16.  
Q. What are the inward means of applying this Covenant?  
A. Two; The one principal, the other instrumental.  
Q. What is the principal?  
A. The Spirit of the Lord Jesus Christ, which is sent into the hearts of such as are the children of the Covenant, and heirs of promise, to convince them of their own sinfulness, and of God's righteousness, making them willing to submit to it, and able to close with it, Gal. 4. 6. Joh. 16. 8, 9 Psal. 110. 13.  
Q. What is the instrument all means of applying this Covenant?  
A. Faith, which is the gift of God, and therefore given, that the soul may be made able, to take hold of the Covenant, and be actually possessed of the blessings of it, to justification, and life, Ephes. 2. 8. Acts 13. 28. & 15. 11. Joh. 1. 12.  
Q. What are men required to believe, that they may be made partakers of Christ, and the blessings of the Covenant?  
A. They are to believe, that Christ came into the world to save sinners, and such as are lost: and perceiving themselves to be such, to look up unto him, and to rely upon him for salvation, 1 Tim. 1. 15. Esa. 45. 22.  
Q. Are not men bound to believe, that Christ died for them in particular?  
A. They are bound to labour after such a particular persuasion, but they are justified by a faith of adherence, although they have not attained unto the faith of evidence and assurance, Heb. 6. 11. Mat. 15. 1.  
Q. What is the chiefest end, that God aims at in making this Covenant, and admitting sinners into it?  
A. The praise of the glory of his grace, and that Jesus Christ may in all things have the pre-eminence, Ephes. 1. 6. 12. Col. 1. 18.  
Q. How is this end attained?  
A. By God's enabling men to believe, and so to submit to his righteousness in Jesus Christ, which believing as it is the instrument of applying the Covenant, so is it the main and principal part of that obedience which is required, and performed under this Covenant, Rom. 10. 3, 4. Rom. 16 26.  
Q. Doth not love to God, and our neighbour, belong to that obedience, which is to be performed under the new Covenant?  
A. Undoubtedly it doth: But then we are to consider, the commandment that binds to it, as a new Commandment, 1 Joh. 2. 7, 8.  
Q. Why do you call it a new commandment?  
A. In two regards: first, In regard of the principles, in strength of which it is performed: secondly, In regard of the motives whereby it is urged.  
Q What are the principles?  
A. First, The Spirit of grace, and adoption, which is therefore called a Spirit of love: Secondly, Justifying faith, 2 Tim. 1. 7.  
Q. What are the motives?  
A. Gods loving us, and giving his Son to die for us, his reconciling us unto himself by the death of his Son, pardoning our iniquities, pitying our weaknesses; which principles, and motives, the Covenant of works takes no notice of, Ephes. 4. 32. 1 Tim. 1. 5. 1 Joh. 4. 11.  
Q. What is then the difference between that obedience, which the Law required, and that which is performed under the Gospel?  
A. The obedience under the Law was to be performed by such abilities, as were natural to man; the obedience under the Gospel, is performed in strength of a renewing Spirit, and a justifying faith; the former is made up of love, and acts of it, the latter is begun in faith, and completed by love; the former was the matter of our righteousness to justification, the latter, whether we consider faith, or love, is not our righteousness, as they are acts of duty performed by us: The former was to be perfect, both in parts and degrees, or else not accepted; the latter if it be universal, and sincere, is accepted with God, and that for the Covenants sake, Gal. 5. 16. Rom. 13. Ephes. 1. 15. Gal. 3. 12. Gal. 3. 10. Psal. 119. 6.  
Q. What workings of heart will there be in those, whom God doth bring into the bond of this Covenant?  
A. Such as are actually admitted into this Covenant, will discover more or less gracious workings towards God: First, In a way of prayer, and supplication: Secondly, In a way of selfe-resignation to God.  

Explain the former.  
They will put the Covenant in suit, and what they find to be matter of God's promise, shall be matter of their prayer; If God promise to pardon iniquity, they will pray, to have all iniquity taken away; if God promise to give a new heart, they will pray, that God will create a clean heart, and renew a right Spirit within them, 2 Sam. 7. 27. 2 Chron. 20. 6. 9 Jere. 31. Hosea 14. 2. Ezek. 36. Psal. 51.   

Unfold the latter.  
The soul perceiving by the Covenant, which it hath embraced, God's bountiful giving himself, and his Christ to it, gives itself bacl again to God, and comes to be in a covenanting frame, willing to be joined to the Lord in an everlasting Covenant, 2 Cor. 8. 5. Jere. 50. 5.    

Q. Doth the Covenant of the Gospel, make void the Law?  
A. No, in no wise, the doctrine of faith, and free grace, doth contrarily establish the Law, Rom. 3. 31.  
But the Apostle saith, We are not now nnder the Law, Rom. 6. 14.  
A. We are not so under it, as to stand or fall by it, in respect of our eternal estates, not under it so as to seek righteousness to justification, by the works of it, not under it so as to be subject to the curse of it, in case of sinful swervings from it; But as it is a light, discovering what is good, and what is evil, withal commanding the one, forbidding the other, so are we under it, and stand bound to be ordered by it, Acts 13. Gal. 3. 13. Rom. 7. 7.  
Q. What proof can ye give hereof?  
A. The New Testament doth abundantly prove this, take only one Text, Ephes. 6, 2, 3. where the Apostle doth urge the Law in the very letter of it: Honour thy father and thy mother; for this is the first Commandemetn with promise, that it may be well with thee, and that thou mayest live long on the earth.  
Q. What is the state of such as neglect this Covenant which the Gospel holds forth?  
A. They show hereby that they are for present in a state of damnation, they despise the riches of God's goodness, set light by the most precious blood of the Lord Jesus, they neglect the great salvation, and unless they repent, they will most assuredly receive the greater damnation, Joh. 3. 18. Rom. 2. Heb. 2. 3. Mat. 10. 15.    

An APPENDIX, annexed hereunto, for further illustration of that which goeth before, concerning the use of the Covenant in a practical way.  
GOD'S dealing with man, is ordered out in a way of covenanting, yet so as that the Covenant of the Gospel, in respect of its outward administration, is ordered out with commands, charging man with his duty. But then we are so to consider the duty, as matter of a command, as that we also acknowledge it to be the matter of promise, in the strength whereof it is to be performed. And herein lies a main part of our spiritual wisdom, when our duty is required of us, not to 〈◊〉 ability in ourselves, but to bring the precept to the promise, and to search what there is in the promise, and Covenant, as matter of free conveyance, answering to that which the precept requires, and so to sue out by prayer, the blessing of the promise, that we may be enabled to perform the duty of the precept.  
Precept. It is man's duty to believe, Mark▪ 1. 15.  
Covenant. The Covenant holds forth believing as a free gift, Ephes. 2. 8.  
Prayer. Prayer sues it out, Lord help my unbelief, Mark. 9 24.  
Precept. It is man's duty to repent and turn to God, Acts 17. 30.  
Covenant. The Covenant holds forth repentance, as the gift of God, Acts 5. 31. 2 Tim. 2. 25.  
Prayer. Prayer sues it out, Turn thou me, and I shall be turned, Jere. 31. 18.  
Precept. It is required of man, as a duty, to make him a new heart, Ezek. 16. 31.  
Promise. It is God's promise, to give a new heart, Ezek. 36. 26.  
Prayer. Prayer rises up suitably to that promise; Create in me, a clean heart, O God, and renew a right Spirit within me, Psal. 51. 10.  
Precept. It is man's duty to love God, Mat. 22. 37.  
Promise. It is God's Covenant to circumcise the heart to love him, Deut. 30. 6.  
Prayer. Prayer works out in the strength thereof, That God would direct the heart, to the love of him, 2 Thes. 3. 5.  
Precept. It is man's duty to fear God, Deut. 10. 12.  
Promise. It is God's promise to put his fear into our hearts, Jere. 32. 40.  
Prayer. Prayer pursueth it, Unite my heart to fear thy Name, Psal. 86. 11.  
Precept. It is man's duty to wash and be clean, Esa. 1. 16.  
Promise. It is God's promise, to sanctify and cleanse, Ezek. 36. 25.  
Prayer. It is the business of prayer, to sue out this promise, Wash me, and I shall be clean, Psal. 51. 7.  
Precept. It is man's duty to draw near to God, James 4. 8.  
Promise. It is Christ's promise, to draw men unto him, John 12. 32.  
Prayer. Prayer riseth up suitably hereunto, Draw me, and we will run after thee, Cant. 1. 4.  
Precept. It is man's duty to walk in God's Statutes, Psal. 119. 4.  
Promise. It is God's promise, to enable him so to do, Ezek. 36. 27.  
Prayer. Prayer works up accordingly; On that my ways were directed to keep thy Statutes, Psal. 119. 5.  
Precept. It is man's duty to be strong in the Lord, Ephes. 6. 10.  
Promise. It is God's promise, to make him strong, Psal. 29. 11.  
Prayer. Prayer fetcheth strength from him; Give thy strength to thy servant, Psal. 86. 16.  
Precept. It is man's duty, not to departed from God, Heb. 3. 12.  
Promise. It is God's promise to his people, that they shall not departed from him, Jere. 32. 40.  
Prayer. Prayer answers hereto; Oh let me not wander from thy Commandments, Ps. 119. 10.  
For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee, 2 Sam. 7. 27.  
BEhold here ye children of the Covenant, and heirs of promise, a new and living way, consecrated by blood, paved with promises; a way of strength to the upright; wherein they may walk from strength to strength, till they appear before God in Zion. Let no discouraging thoughts, concerning the difficulty of the way, which is set before you, possess your hearts, so as to hinder your ready application to it, and cheerful progress in it. A yoke you are commanded to take upon you, but such as is made most easy to bear, because that God who layeth it upon you, hath covenanted to strengthen, and support you; ●●e who is righteous in commanding, is gracious in promising; be you strong in believing, and fervent in prayer, and your work will be your meat, your duty your delight. I conclude all with the last words of the sweet Psalmist of Israel, the man who was raised up on high, and that by God's free Covenant, who having had experience of his own frailty, and fore-apprehending the sad changes that should after come upon his house, yet comforted himself from the consideration of the stability of God's gracious Covenant, 2 Sam. 23. 5. Although my house be not so with God (i. e.) as a morning without clouds, and of a clear shine, yet hath he made with me an everlasting Covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, altbough he make it not to grow.  
FINIS.