The Covenant of God Entered with Mankind, Chapter 25
CHAP. XXV.
What degree of obedience the Covenant of grace calls for from Chriſtians.
HEre is ſeaſonably moved, and is not without ſome difficulty anſwered; what degree of obedience, this new covenant calls for from us, that ſo we may endeavor it, and underſtand our ſelves when we have by grace attained to it, that having entred covenant with God, we may not be found of thoſe that have wickedly departed; and dealt falſely in the covenant. In this there are ſeveral opinions, which are to come under examination.
Firſt,Perfection of degrees is not ſo called for of God in Covenant, that upon failing it, the mercies promiſed in Covenant are loſt. ſome ſay that it is required of Chriſtians in an exact way, in a full perfection, as, of parts, ſo of degrees, anſwering to the perfection of the Law, as written in the heart, and given on Mount Sinai; And ſo required that obedience in a more low degree, will not be accepted, or the mercies promiſed in the covenant obtained; which doctrine of theirs (rigidly followed) ſtands as that two edged ſword, Gen. 3. 24. keeping the way of the tree of Life, and making the way to ſalvation unpaſſable. Thus the Councel of Trent, aSi quis dixerit, baptizatos per baptiſimum ipſum ſolius tantùm debitores fidei fieri, non autem univerſa legis Chriſti ſervandae; anathema fit. Seſſ. Sept. Canon. Sex.If any man ſhall ſay, that by Baptiſme, men are obliged to Faith only, and not to the obſervation of the whole Law, let him be accurſed; which Chemnitius in his Examen confeſſes in a qualified ſenſe, might be admitted, ſeeing perſons baptiſed, owe ſubjection, but not in the ſenſe, which that Canon holds forth, being an alluſion to that of the Apoſtle, Gal. 5. 3. I testifie again to every man that is circumciſed, that he is a debtor of the whole Law; By which Gloſſe, Baptiſme makes Chriſt of none effect, as well as Circumciſion, as it was taken, in the ſenſe of thoſe falſe Teachers among the Galatians, viz. as a leading ceremony of the Law, binding to the obſervation of the whole. And ſo alſo Bellar. lib. 1. de Baptiſ. cap. 15.bBaptiſmus non id efficit, ut homo ſolius fidei debitor …it, non autem implendae univerſae legis. Duobus modis intelligi poſſe hominem baptizatum dici liberum à lege divina ſervanda; uno modo ut facere contra eam legem non fit injuſtum nec peccatum, quaſi lex abrogata eſſet; de hoc ſenſu non eſt controverſia: altero modo intelligi poteſt ut facere contra legem fit quidem peccatum, tamen non imputetur iis qui fidem habent, nec pendeat juſtificatio aut ſalus ab impletione legis, ſed à ſola miſericordia quae per fidem apprehenditur. Baptiſme doth not make us debtors to Faith only, but to keep the whole Law, and there explaines himſelf, that to deny a man to be a debtor to keep the whole Law, may be taken two wayes, either ſo, as that to do things againſt the Law were no ſinne, as though the Law were abrogated. This he confeſſes Proteſtants do not ſay, and in that, he ſaith there is no controverſie, or elſe ſo, that justification or ſalvation doth not depend on the fulfilling of the Law, but only on the mercy of God by faith applied, this he makes the Proteſtants errour, and ſo brings in juſtification by the Law, and utterly confounds the covenant of works and grace together, onelyonly I confeſſe the buſineſſe ſeemes much mollified by the explanations, that they give of thoſe words, fulfilling of the Law. Firſt, curtelling the Law, in taking off, the firſt fomes, and motions of actual ſinne, yea even all that goes before conſent of will, making it no ſinne at all, as alſo multitudes of actions, ſome of them foule enough, as not within this verge, ſuch, which they call by the name of venial ſinnes, which are beſides the Law, but not againſt it, bending, (as ſome merrily ſpeak) but not breaking the Commandments, though they would never give us a catalogue of ſins, mortal, or venial, nor any certaine mark or character, whereby they might be diſtinguiſhed. All theſe are pared off, as no breaches of the Law, nor (in their own nature) deſerving, the ſentence of eternal death, and the temporal puniſhments due to them after death is holpen out, by their Indulgences. Secondly ſo helping themſelves out with diſtinctions, at leaſt ſome among them, that keeping the Law with them is no other than the grace of ſanctification, in the very ſenſe as the Orthodox hold it forth; He that pleaſes may read what Jansenius hath, chap. 81. of his Harmony, Oppoſing Luther for his denial, that the firſt and great Commandment in the Law in this life can be fulfilled; and charging it with blaſphemy, Luther having Auſtins authority in ſeveral places, (as Janſenius confeſſes) for to ſecond him (affirming with him, that this Commandment in this life cannot be perfected or fulfilled, but it is to be fulfilled in the life to come, giving his reaſonaNam cum eſt aliquid carnalis concupiſcentiae quod vel continendo foenetur, nam omninò ex tota anima diligitur Deus. As long as there is any thing of carnal concupiscence to be reſtrained, God is not with the whole heart loved.) The good Biſhop knows how by diſtinction, to ſalve Auſtin, and maintaine his doctrine to be good divinity, and denying Luther that favour, to leave him under the brand of blaſphemy, ſo that the reſult of all with him, is this,bDiligitur tunc Deus ex toto corde; cum quis ex intima & ſincera erga Deum affectione occupatur potiſſimùm in his quae Dei ſunt, prae omnibus illi placere ſtudens, ac ſollicitus ut non tantum quaedam Dei mandata perficiat, ſed cuncta idque non ſeniter & ex triſti animo, ſed gnaviter & hilariter, dolens ex animo ſi quid vel ab alliis vel à ſe per carnis infirmitatem admittatur contrium divinae voluntati. Janſenii Harmon. c. 81. God is then loved with the whole heart, when any one, out of inward and ſincere affection to God, is principally exercised in thoſe things which are of God; ſtudying above all things to pleaſe him, and carefully to obſerve not one, but all his Commandments, and that not ſlothfully, and againſt heart, but diligently, and cheerfully, grieving from the heart if any thing by others or himſelf through infirmity of the fleſh be admitted contrary to the will of God. So that ſome might think, all controverſie in this point, may ceaſe; and that the difference between us, were no more than a ſtrife of words, ſeeing we do not only confeſſe that this ought to be done, but alſo urge a neceſſity of doing of it, and they ſay the Law is fulfilled when it is done,The Law a rule of our duty, not of our ſtrength. But here, 1. Much wrong is done to the Law (as though it were a rule of our ſtrength, not of our duty, that it anſwered, and might be applied to each mans impaired ſtrength, and weakened abilities, or that the Goſpel-grace of godly ſorrow for ſin againſt the Law, were the keeping of the Law, making repentance a ſatisfactory diſcharge, for diſobedience; When theſe men cannot bring up mans nature to the ſtreight line of the Law, they bring down the Law to the crooked nature of man. 2. It is injurious to man, puffing him up with conceit of anſwering the Law, ſetting him up as high as he ſhould be laid low, ready to ſay with the young man in the Goſpel, All theſe have I kept from my youth, when holding out the Law in its juſt latitude, (as it was happily brought home to the Apoſtles conſcience) ſin would revive, and he would ſee himſelfe in a loſt condition.
A ſecond opinion is,The Covenant of Grace doth not cal for perfection, and accept ſincerity. that the covenant of grace requires perfection in the exacteſt way, without help of theſe mens diſtinctions in an equal degree with the covenant of works, but with this difference; In the covenant of works there is no indulgence or diſpenſation in caſe of failing, but the penalty takes hold the curſe follows upon it; But the covenant of grace, though it call for perfection, ſuch is the exactneſſe of it, yet it accepts of ſincerity, ſuch is the qualification of it through grace, or the mercy in it. If I ſhould take up any opinion in the world for the Authours ſake, or thoſe that have appeared as Patrons of it, then I ſhould embrace this; The reverence deſervedly due to him that (I ſuppoſe) firſt maniſted himſelf in it, hath cauſed it to finde great entertainment, but upon more than twenty yeares thoughts about it; I finde it labouring under manifold inconveniences.
1. It eſtabliſhes the former opinion oppoſed by Proteſtants, and but now refuted, as to the obedience and the degree, called for in covenant; And if I ſhould be indulgent to my affections, to cauſe my judgement to ſtoop, Diſlike of the one, would make me as averſe from it; as an opinion of the other would make me prone to receive it. Judgement therefore muſt lead, and affections be waved.
2. If this opinion ſtand, then God accepts of Covenant-breakers, of thoſe that deale falſely in it, whereas Scripture charges it only upon the wicked, upon thoſe of whom God complaines, as rebellious, Deut. 29. 25. Joſh. 7. 15. Jeremy 11. 10. Jeremy 22. 8, 9. Yea, it may be charged on the beſt, the moſt holy in the world lying under the guilt of it, according to this tenent.
3. Then it will follow, that, as none can ſay, that they have ſo anſwered the commands of the Law, that they have never failed, they have not (if put to anſwer in the greateſt rigour) once tranſgreſſed, ſo, neither can they with the Church make appeale to God, That they have not dealt falſely in the Covenant, nor wickedly departed from their God, Pſal. 44. 17. Every ſinne (according to this opinion) being a breach of it, and a dealing falſely in it.
4. Then that great promiſe of mercy from everlaſting to everlasting, upon them that fear him, and his righteouſneſſe, unto childrens children to ſuch as keep his Covenant, and to thoſe that remember his Commandments to do them, Pſalme 103. 17, 18. only appertaines to thoſe that ſo keep the Law, that they ſinne not at all againſt it.
5. Then our Baptiſm-vow is never to ſin againſt God, and as often as we renew our covenant, we do not only humble our ſelves that we have ſinned, but we afreſh binde our ſelves, never more to admit the leaſt infirmity, and ſo live and die in the breach of it.
6. Then the diſtinction between thoſe that entered covenant and broke it, as Jerem. 31, 32, 33. and thoſe that have the Law written in their hearts, and put into their inward parts to obſerve it, falls, all ſtanding equally guilty of the breach of it, no help of grace being of power to enable to keep Covenant. Each of theſe five laſt arguments are replyed to, by a diſtinction of the precept, and conditions of the Covenant. Men that are ſincere, break the precept, (as is ſaid) but not the conditions. But I know no precepts in covenants, which are not conditions. Faith and Repentance are Precepts, and I think, the alone Precepts, and I know not, neither do I heare of, any other Conditions.
7. Then it follows that, Sincerity is never called for as a duty, or required as a grace; but only diſpenſed with as a failing, indulged as a want. It is not ſo much a Chriſtians honour or character, as his blemiſh or failing, rather his defect than praiſe. But we finde the contrary in Noah, Job, Aſa, Hezekiah, Zachary and Elizabeth, Nathaniel, an Iſraelite indeed that entered covenant, and kept covenant. Sincerity is a degree towards perfection in obedience, and if the command looks no lower than perfection in degree, the imperfect degree is not commanded, though it be indulged. And therefore I conclude, that, as in the Law, there was pure juſtice as well in the command given, as the penalty threatened, without any condeſcenſion or indulgence. So, in the covenant there is mercy, and condeſcenſion, as well in the condition required, as in the acceptance through grace. The Covenant requires no more than it accepts.
The alone Argument, Object. ſo farre as ever I could learn, that hath brought ſome of reverend eſteeme heretofore into this opinion, is That if the covenant requires not exact perfection, in the ſame height as the Law calls for it, then a Chriſtian may fall ſhort of the Law in his obedience, and not ſin, perfection being not call'd for from him, nor any more called for from him, than through grace he doth performe, he riſes as high as his rule, and ſo ſins not through any imperfection, therefore to make it out that a beleevers imperfections are his ſins, it muſt needs be, that the covenant requires perfection, as to make good that he may be ſaved in his imperfections; it muſt be maintained that it accepts ſincerity. But this argument is not of weight, Chriſt entering a Goſpel-covenant with man,Sol. findes him under the command of the Law, which command, the Law ſtill holds, the Goſpel being a confirmation, not a deſtruction of it. All imperfection then is a ſinne upon that account, that it is a tranſgreſſion of the Law, though (being done againſt heart, and laboured againſt) it is no breach of covenant; We are under the Law as men, we are taken into covenant as Chriſtians, Retaining the humane nature, the Law ſtill commands us, though the covenant in Chriſt, through the abundant grace of it, (upon the termes that it requires and accepts) frees us from the ſentence of it.
Here is objected, What ſhall we think of thoſe Texts in the New Teſtament, which require us to be perfect, 2 Cor. 13. 11. James 1. 4. Yea, perfect as God is perfect, Matth. 5. 48. reproving weakneſſe and infirmity, and commanding a going on to perfection. Anſw. We are to think of them as Proteſtant D…vines, ordinarily do in their commenting upon them; We deny, ſaith Rivet, that the perfection of which Scripture ſpeaks, either when it commands us to be perfect, or gives teſtimony of perfection, or integrity to ſome, conſists in a freedome from ſinne, Exercit. 52. in Geneſ. pag. 267. The Text quoted out of James, ſerves well to explaine the reſt, Let patience have her perfect work, that ye may be perfect and entire, wanting nothing, whence we may argue, 1. That perfection which Chriſtians may attaine, is the perfection that the Apoſtle calls unto, This is plaine in the text, He calls for perfection, that we may be perfect: But Chriſtians can reach no further a degree in perfection than ſincerity; Therefore the Apoſtle calls onelyonly to ſincerity. 2. That is the Apoſtles meaning, where he ſpeaks of perfection, that himſelf gives in as his meaning; This is cleare, he is the beſt interpreter of himſelf; But he expreſſes himſelfe by perfect there to mean entire, or lacking nothing. A perfection of entireneſſe, or integrality then he meanes, a perfection of parts, and not of degrees. For that text of Paul, 2 Cor. 13. 11. Finally brethren, farewell, be perfect, &c. let us compare with it, that which he teſtifies of ſome in Corinth, 1 Cor. 2. 6. Howbeit we ſpeak wiſdome among them that are perfect, that is, thoſe that have a right, and more full underſtanding of Goſpel myſteries, put in oppoſition to the weakneſſe of novices, which perfection is, (according to the Apoſtle) the way to unity of judgement. As for the Text, Mat. 5. 48. Be ye therefore perfect, as your Father which is in Heaven is perfect, If it be ſtreined to the higheſt, it calls for a divine increated perfection, our adverſaries then muſt yeeld, that there is a ſicut ſimilitudinis, non aequalitatis, in that place. And if the context be conſulted, we ſhall finde, that it is oppoſed to that half hypocritical-righteouſneſſe, which was found in Scribes and Phariſees; which all muſt exceed that enter into the Kingdome of heaven. In Heb. 6. 1. a novice-like imperfection in knowledge, is reproved; and a further growth towards perfection is called for; It is further objected, If perfection were not the duty of a Chriſtian, and unperfectneſſe, and infirmity his ſinne, why doth the Apoſtle groane, and grieve under the remainder of his natural infirmities, and preſſe on to perfection, Rom. 7. 14. to the 24. Phil. 3. 12, 14? The concluſion here is granted; The one is a duty, the other is a ſinne, and becauſe of failing in the one, and the burden of the other, the Apoſtle groanes. Foreſeeing that this would be yeelded him, there is added by way of objection, Or is ſuch unperfectneſſe a ſinne, onelyonly in reference to the rule of the Law, and not the rule of the Goſpel, or that the Law doth, but the Goſpel doth not call for perfection? Anſw. There is not one rule of the Law, as I have demonſtrated at large, and another of the Goſpel, ſeeing the Goſpel eſtabliſhes the Law; OnelyOnly the Goſpel-covenant, calls for thoſe ſincere deſires, which grace works, to conform us in our meaſure of the rule of the Law.
There is yet a third opinion, which I may well doubt whether I underſtand; but ſo farre as I do underſtand, I am as farre from aſſent to it, as, either of the former, and that is of thoſe who do not only aſſert a perſonal inherent righteouſneſſe, as well as imputed againſt the Antinomians; But alſo affirm that this righteouſneſſe is compleat and perfect, which if it were meant onelyonly of the perfection of the ſubject;Our Evangelical righteouſneſſe is imperfect. as oppoſed to hypocriſie, diſſimulation, or doubleneſſe, implying that they do not only pretend for God; but are really for him, that they do not turne to him feignedly (as Iſrael was ſometimes charged, Jerem. 3. 10.) but with an upright heart, or of the perfection, or entireneſſe of the object, reſpecting not one, or only ſome, but all commandments, which is called a perfection of parts, we might readily aſſent to it. The covenant calls for ſuch perfection, Gen. 17. 1. Walk before me, and be thou perfect, and many have their witneſſe in Scripture, that they have attained to it, as Noah, Gen. 7. 9. Job, Job 1. 1. Hezekiah, Eſay 38. 3. But a perfection above theſe is maintained, a perfection compleat and full, Righteouſneſſe ſignifies (as is ſaid) a conformity to the Rule; and a conformity with a quatenus, or an imperfect rectitude, is not a true conformity or rectitude at all: imperfect righteouſneſſe is not righteouſneſſe, but unrighteouſneſſe. It is a contradiction in adjecto, though holineſſe be acknowledged to be imperfect in all reſpects, where perfection is expected, in reference to the degree that it ſhould obtaine, or the degree which it ſhall obtaine, or in reference to the excellent object, about which it is exerciſed, or in reference to the old covenant, or the directive, and in ſome ſenſe the preceptive part of the new Covenant, in all theſe reſpects it is imperfect, and righteouſneſſe materially conſidered is holineſſe, and therefore thus imperfect, but formally conſidered, it is perfect righteouſneſſe, or none, this not in relation to the old rule, but the new Covenant; Upon this account, they are charged to diſcover groſſe ignorance, that uſe and underſtand the word righteous, and righteouſneſſe, as they relate to the old rule, as if the godly were called righteous (beſides their imputed righteouſneſſe) only becauſe their ſanctification and good works have ſome imperfect agreement with the Law of Works; This, and much more to aſſert, a perſonal perfect inherent righteouſneſſe, as is ſaid; all which as it is here held out to me, is new, and I muſt confeſſe my ſelf in ignorance all over; I never took imperfect righteouſneſſe to imply any ſuch contradiction, no more than imperfect holineſſe. Iſaiah, I am ſure, ſaith, All our righteouſneſſe are as filthy rags, Eſay 64. 6. No greater charge of imperfection can lie againſt the moſt imperfect holineſſe, than the Prophet lays upon our righteouſneſſe. Neither do I underſtand, how holineſſe ſhould be imperfect, taken materially, and righteouſneſſe perfect, taken formally in reference to a rule. We may (for ought I know) as well make holineſſe formal, and refer it to a rule, and righteouſneſſe material, in an abſolute conſideration, without reference to any rule at all. And in ſuch conſideration I do not know how there can be perfection or imperfection either in holineſſe or righteouſneſſe; it is as they come up to, or fall ſhort of the rule that they have, the denomination of perfection or imperfection. Pauls Goſpel-frame, whether you will call it righteouſneſſe, or holineſſe, is ſet out, Rom. 7. full of imperfection, yet all this, as in reference to the rule, as it anſwered or fell ſhort in conformity to it, verſe 22. I delight in the Law of God after the inward man. And whereas a charge of ignorance, is laid even upon learned Teachers; that commonly underſtand the word righteouſneſſe, and righteous as it referres to the old rule, I profeſſe my ſelf to have little of their learning, but I am wholly theirs in this ignorance. I know no other rule but the old rule; the rule of the Moral Law that is with me, a rule, a perfect rule, and the only rule. The perfection of this holineſs and righteouſneſs in mans integrity, ſtood in the perfect conformity to this Law, and the reparation of this in our regenerate eſtate (in which the Apoſtle places the image of God) muſt have reference as to God for a patterne, ſo to his Law as a rule. As an image carrying an imperfect reſemblance of its ſamplar, is an image, So conformity imperfectly anſwering the rule is conformity likewiſe. A perfection of ſufficiency to attaine the end I willingly grant, God condeſcending through rich grace to crown weak obedience, in this ſenſe our imperfection hath its perfectneſſe; otherwiſe I muſt ſay that our inherent righteouſneſſe is an imperfect righteouſneſſe, in an imperfect conformity to the rule of righteouſneſſe, and without thir reference to the rule there is neither perfection nor imperfection in any action. See Doctor Davenant diſputing againſt juſtification by inherent righteouſneſſe upon the account of the imperfection of it de juſtitia habituali, pag. 349 and how fully he was perſwaded of the imperfection of this righteouſneſſe appears in ſentences prefixt before two Treatiſes as may be ſeen in the margent.Omnis humana juſtitia injuſtitia eſſe deprebendi…ur, ſi divinitus diſtrictè judicatur. G…egor. Moral. lib. 21. Cap. 15. Noſtra fiqua eſt humilis juſtitia, rect… forſitan, ſed non pura, niſi fortè meliores nos eſſe credimus quàm patres noſtros, qui non minùs veraciter, quam humiliter ajebant, Omnes juſtitiae noſtrae tanquam pannus me…ſt…utae m…lie…is. Quo modo enim pura juſtitia, ubi adhuc non poteſt culp… deeſſe? Bern. in Serm. 5. de verbis Eſajae p…ophetae.
In the laſt place I ſhall conclude that ſincerity, in the way and work of God, (which Scripture alſo calls by the name of truth, integrity, ſimplicity, uprightneſſe, perfectneſſe, an heart in the work of God,The Covenant of grace requires and acccepts ſincerity. whole and unfeigned) is that which the covenant of grace doth require, and that which it accepteth; This God in covenant gives in charge, and this he rewards and crownes. The Law ſtands as a rule, and the charge in it, is, the higheſt top of perfection, without the leaſt indulgence in any caſe of failing, ſuitable to the abilities that once were put into our hands, God in Goſpel-condeſcenſions, will have this rule eyed; with a ſingle and upright heart univerſally eyed, and obſerved, both in our returnes from ſin, and in our application to God in new obedience. This doing of the will of God from the heart, with good will-doing ſervice, Eph. 6. 6, 7. Serving with a willing minde, 1 Chron. 28. 9. This preparing the heart to ſeek the Lord God of our fathers. Ezra 7. 10. This delight in the Law of God in the inward man, Rom. 7. 22. though it be in much weakneſſe, and with ſtrength that is little, Rev. 3. 8. by reaſon of inward corruptions, Rom. 7. 23. Gal. 5. 17. enemies without, Epheſ. 6. 12. is required of God in covenant, and through grace accepted. And as faith (which as we have heard is the other new covenant-condition) brings us into communion with God; So this of a ſincere heart and walk, holds in communion, Faith gives acceſſe to God in grace, and through ſincerity we walk with God in grace, to glory; Both of them are called for of God, both accepted with God, and both of them crowned with glory. That in this degree obedience is both required, and accepted, in the Goſpel is evident. This where oever it is, God obſerves and eyes. 2 Chron. 16. 9. For the eyes of the Lord runne to and fro throughout the whole earth, to ſhew himſelf ſtrong in the behalf of them whoſe heart is, perfect towards him: Herein thou haſt done fooliſhly; therefore, from henceforth thou ſhalt have warres. Theſe have letters teſtimonial from heaven, Job 1. 8. Haſt thou not conſidered my ſervant Job, that there is none like him in the earth? a perfect and an upright man, one that feareth God, and eſcheweth evil? Gen. 7. 1. Thee have I ſeen righteous before me in this generation. According to the degree of this, higher or lower they have praiſe, 2 Chron. 29. 34. The Levites were more upright in heart to ſanctifie themſelves than the Prieſts: yea, where there is integrity in a ſingle act, this God notes, Yea, I know that thou didſt this in the integrity of thine heart, Gen. 20. 6. Theſe God protects, & with his omnipotence preſerves; 2 Chron. 16. 9. The eyes of the Lord runne to and fro throughout the whole earth, to ſhew himſelf ſtrong in the behalf of them whoſe heart is perfect towards him. He is a buckler to them that walk uprightly, Prov. 2. 7. In theſe God takes pleaſure; I know, my God, that thou trieſt the reines, and haſt pleaſure in uprightneſſe, 1 Chron. 29. 17. Unto theſe God ſpeaks peace; Do not my words do good to him that walketh uprightly? Mich. 2. 7. This the people of God plead with God, as an argument to finde favour in his eyes, Pſalme 26. 1. Judge me, O Lord, for I have walked in my integrity, 1 Chron. 29. 17. As for me in the uprightneſſe of my heart, I have willingly offered thoſe things, Pſalme 18. 23. I was alſo upright before him, &c. This hath been the high ambition of the ſervants of God in their moſt ſad troubles to reach. David begging mercy, ſaith to God, Behold, thou deſireſt truth in the inward parts, Pſal. 51. 6. This hath upheld the ſouls of the Saints in their greateſt difficulties, with all joy and conſolation, 2 Cor. 1. 12. For our rejoycing is this, the testimony of our conſcience, that in ſimplici…y and godly ſincerity, not with fleſhly wiſdome, but by the grace of God we have had our converſation in the world. Yea, this is a mark of him who is entirely the Lords, profeſſedly, and really his. When the queſtion is put, Who ſhall dwell in Gods holy hill, Who ſhall abide in his Tabernacle? anſwer is returned, He that walks uprightly, and worketh righteouſneſſe, Pſal. 15 1, 2. And when a like queſtion is put, Iſa. 33. 14. Who among us ſhall dwell with the devouring fire? Who amongſt us ſhall dwell with everlaſting burning? We have the like anſwer returned in the words that follow; He that walketh righteouſly, and ſpeaketh uprightly. And Jeſus ſeeing Nathanael, ſaith, John 1. 47. Behold an Iſraelite indeed. There are many Iſraelites in name, but here was an Iſraelite indeed, and this is his character, in whom there is no guile; His inſide was the ſame with that without. In the diſcharge of this, the Saints of God have promiſed to themſelves upon good grounds, all happineſſe, Pſal. 119. 6. Then ſhall I not be aſhamed, when I have reſpect unto all thy commandments. The want of this renders all that is done, void and vaine, as to the acceptation of God, when the heart glances aſide, and is not right with God, in worſhipping him, doth not ſeek him. Math. 15. 8. This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is farre from me. Iſrael is an empty Vine, he bringeth forth fruit to himſelf, Hoſ. 10. 1. Their heart is divided, therefore ſhall they be found faulty, verſe 2. Amaziah did that which was good in the ſight of the Lord, but not with a perfect heart, 2 Chron. 25. 2. Judah hath not turned unto me with their whole heart, but feignedly, Jerem. 3. 10. Pſal. 78. 34, 35, 36, 37. When he ſlew them, then they ſought him, and they returned and enquired early after God, and they remembred that God was their rock, and the high God their redeemer; nevertheleſſe they did flatter him with their mouths, and they lied unto him with their tongues, for their hearts were not right with him, neither were they ſtedfaſt in his Covenant. By all which I ſuppoſe it is evident that God in covenant calls for obedience, requires integrity of heart in it, will not accept where ſincerity of heart is wanting, and where it is, he crowns it with happineſſe and glory. And from what hath been ſpoken, a full definition of the new covenant may be thus given. The Covenant of Grace defined.A gracious Covenant of God with fallen man, whereby God engages himſelf upon faith in Chriſt, and returne to God in ſincere obedience, to confer on man remiſſion of ſinnes, and all whatſoever that tends to everlaſting happineſſe. They that profeſſe to beleeve and returne to God are in Covenant; They that do beleeve and ſincerely returne, enjoy the bleſſings and mercies of the covenant. This Arminians make the decree of God, and will have no other than ſuch conditional Election, not an Election unto faith and obedience; but becauſe it is foreſeene that men will beleeve and perſevere in ſincere obedience; in which they are oppoſed by the Orthodox. See Moulins Anatomy of Arminianiſme, chap. 12. Sect. 10. This is the covenant of grace publiſhed and promiſed in the Goſpel, which Arminians would make one with Election, confounding the Will of Gods Decree with the Will of his Command, and Promiſe. He that would ſee more into the nature of ſincerity, that he may anſwer to that which God in covenant doth require may peruſe Ball on the Covenant, chap. 11. and Doctor Preſton on Gen. 17. 1.