Covenant Keeping the Way to Blessedness, Discourse · Page 60-127

Covenant Keeping the Way to Blessedness · Discourse · Page 60-127

p. 601. 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 p. 61with 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 ſatisfie 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 performe Goſpell-Obedience, which is nothing elſe but a ſincere devoting of our ſelves 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 eaſie yoke, Mat. 11. ult.

5. If we conſider the great helps which the Covenant affords us for the fulfilling of theſe eaſie Termes. It muſt be acknowledged, that, as eaſie as they are, it exceeds the power of fallen Man by himſelf to performe them, by reaſon of the depravedneſs of his will and ſinfull 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 beleeve 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 p. 62to 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, profers Himſelf to be our Surety and undertaker, to help us and worke all our works in and for us, that ſo we may perform the Termes, and attend the Requiſites of the Covenant; to worke Faith in us, and perfect us in holineſs, and ſo to keep us that we ſhall never depart from Him: And if we ſet about, or think to do any New-Covenant-duty, without an eye hither, and relyance here, we run upon wofull undoing miſtakes, and utterly loſe our ſelves. 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 dependance 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 Priviledges of the Goſpell 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 p. 63ſpiritual 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. &c. The beſt manured, and moſt carefully tended Vineyard, may bring forth wild and ſower Grapes, Iſa. 5. begin. And as they are outward, ſo alſo they are probationary; God tryes and proves a People with Goſpell-Priviledges. It is not ſufficient ſecurity to a Fig-tree, 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 alwayes 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 In-comes 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 p. 64miſchief 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 ruine, who, when they abounded and were immerſed in Sin and Apoſtaſie, yet thought it enough to ſay, they were Abraham's Children. John Baptiſt therefore ſo ſolemnly warnes them of the danger of it, Mat. 3. 9. Think not to ſay, &c. 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 preſt to eternall 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 Goſpell compares the Kingdom of Heaven (i e. the viſible Church) to a Vineyard which the Owner Lett out to Husband-men, 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 Mens ſcore, all the ſeverall 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, p. 65and every Fig-tree. Every Sermon that is Preached to them, every Sacrament that is adminiſtred, 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 Regiſtred 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 Goſpell-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, meerly upon the account of the Goſpell 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 cloke 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 hindred 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 ſumme 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 &c. 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 Priviledges which a People can enjoy. It was the Jews advantage taken notice of by the Apoſtle, with a p. 66Note of ſpecialty put upon it, Rom. 3. 1, 2. Chiefly, 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 withall, this He cannot away with: If it once comes to a deſpiſing and undervaluing, and not improving of ſuch Mercies, then 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 ſhews 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 Priviledges 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 priviledged 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 brake 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 p. 67of their Souls upon it, by vertue 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 well-pleaſing 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 reformed? 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 depart from Iniquity, and caſt off your Vanities? Will the wicked forſake his way, and the unrighteous Man p. 68his thoughts? What, do you wince and boggle here? Are theſe hard ſayings 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, Leud, &c. 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 ſhew 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 Priviledge and their Danger. The Text puts Parents and Childrens 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 Beleevers are equally intereſted in the viſible Covenant with their Fathers. By Beleevers I do not only intend 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 Beleevers: And it was to ſuch, p. 69and 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 intend, but their poſterity in all Generations. aaTill for Apoſtaſie rejected,Hence the Text ſaith, Childrens 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 alwayes equally capable of actually enjoying the Priviledges 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 Priviledges, but according to the Rules of the Goſpel. Nor,

2. That they have alwayes 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 Parents conveyance of viſible Priviledges, or how farr they are to ſtand of fall with their Parents, or whither Parents by bringing p. 70themſelves 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 Priviledges for themſelves, and for their Children, whiles in their Loins: But I ſpeak of the Children of viſible Beleevers, 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 Truſtees 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 bare 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 Childrens 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 p. 71is firſt in Covenant, nor yet can any but ſuch break Covenant: He only breakes his Promiſe that firſt made one: He only neglects his duty, that was firſt obliged. It is not the Covenant it ſelf, but the bleſſing of the Covenant, which is the happineſs of thoſe that keep it. We read alſo of thoſe that dealt falſly in the Covenant, i. e. promiſed, and ſo were in Covenant, but performed not, Pſal. 78. 37. Jer. 6. 13.

3. They are equall 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 Fathers Faith will not ſave the child, nor will his Sin damne him. God took it as a falſe charge, when they counted their miſeries to be for their Fathers Sin, and not their own; and hence uſed that Proverb, The Fathers have eaten ſower Grapes, and the Childrens 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 Fathers dayes, 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 denyed 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 remembred in times of Apoſtaſie many Ages after: As we find in the Hiſtory: Though ſome interpret that of Chriſt; p. 72which 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 priviledges which the Children of Beleevers do enjoy by vertue of being related to the Covenant. The objection which the Apoſtle ſaw reaſon to anticipate of old, is much in uſe now adayes, and may admit the ſame reſolution, Rom. 3. begin. What advantage, &c? Much every way. A great enquiry is made about Priviledges, 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 it ſelf wraps up a great many Priviledges 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 enquire, 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 it ſelf ſaving, yet it is the outward way of Gods 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 vertue of the Covenant they are priviledged, with Goſpel-Ordinances, which are the means of Salvation. p. 73Ordinances 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 Baptize 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 Perticipation, 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 Beleevers 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 p. 74is, or ought to be ſet before them, that they may, according to our Saviours manner of expreſſion, be compelled to come in, i. e. By the force of argument and perſwaſion. Thus we ſee it is a great priviledge 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 adminiſtred have abundance of grace in them, and afford great relief and ſttength to the Soules 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 vertue of the Covenant they are priviledged 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, then He doth to thoſe who ſit under the Word and Means; the Word being the Chariot in which He chuſeth to Ride moſt eminently, and with which He inſinuates Himſelf into the Souls of His People. Theſe to be ſure ſhall have the firſt profers 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 Meanes: the care, the coſt, the pains of the Husband-Man, is is not laid out upon the open Forreſt 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 p. 75prone to be proud of their priviledges, 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 awfull thing to be in viſible Covenant with God: The name of Covenant relation, viz. The Lord our God is a great and dreadfull Name, Deut. 28. 58. There are none upon the face of the earth that ſtand upon more dangerous Precipices then 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 fondly 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 Priviledges 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 Abſalom when he proved a Rebel? If Children p. 76grow Looſe, Light, Vaine, wicked, &c. 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 ſeeth 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 Soveraignty 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, &c. So far as we detract from God's Soveraignty 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, p. 77in 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 leud courſes, and cauſing them to ſerve God in a viſible attendance on the means of Grace, &c. It is no more then their duty, and is in no wayes 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 out-does 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 then 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 Beleevers 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 faithfull 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 p. 78alwayes ſo, and yet have had their Children whom God hath rejected: Abraham his Iſhmael: Iſaack his Eſau: David his Ahſolom and Adonijah: Eli his Hophni and Phinehas: Now of Abraham we read that he was Truſty and Faithfull 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 faithfull 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 wayes for Faith to act us in our Duty, beſides this particular confident perſwaſion of p. 79this 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, &c. Although we know not which ſhall proſper this or that: becauſe Faith workes by Love.

2. That a Beleever 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 performes his duty in Faith: and he that is not acted by this principle, but doth all meerly as he thinks it may ſucceed, is truly mercenary.

3. There are other Promiſes which may encourage a Beleever 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 Husband-man is in duty to ſow his Seed in Faith; but he is not ſure he ſhall have a good Crop. The Fig-tree 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 oftner meets His people in the way of his ordinary, then in the way of His extraordinary providence: nor doth God alwayes, though He may ſometimes in Soveraignty deny the deſired Bleſſing to His people; yea, and although He may p. 80ſometimes worke 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 faithfull in his place.

3. The provocations of Covenant-Children are moſt hainous, 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 priviledges, 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 Jeruſalems Sin to appear unparrellel'd, viz. By declaring what Covenant priviledges, and favours they had enjoyed, and prophanely 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 p. 81ſuch dreadfull agonies and horrours, as ſuch do, who have been related to the Covenant, and enjoyed the priviledges of it, and ſlighted them: The remembrance of their Church ſtate, their Baptiſme, the Ordinances they have ſat under, the Threatnings, Warnings, Counſels, and Encouragements of the Covenant, which they have deſpiſed, will fill their Conſciences with moſt dreadfull regrets and reflections. and if any have been ſo ſeared, as to ſtifle and ſuppreſs all theſe remorces, and to depart 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, then woe, and ten thouſand woes to thoſe Children of the Church that ſhall have deſpiſed their priviledges, and ſlighted the Grace profered in the Covenant; that have ſold themſelves to profaneneſs, or liv'd in deſperate hypocriſie, 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 Priviledges, 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 ſolemne Conſiderations.

ƲSE II.

For Exhortation to all ſuch as ſtand related to God in the Covenant, to be very carefull and watchfull to your ſelves 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 p. 82with God. It is true, Evangelical duty is eaſie, 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 withall 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 our ſelves, and cannot be performed without ſpecial Grace from Jeſus Chriſt. There is a great deale 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 faithfull 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. Agen, 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 & Tryals 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 p. 83muſt 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 Boſome, beſides a ſollicitous and diligent Enemy waiting all opportunities to tempt and draw us aſide: And there muſt be great vigilancy and reſolution to reſiſt a ſubtile 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 Ʋndertaker: 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 careleſly and irregularly: but we muſt beware of deceiving our ſelves, 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 Ʋndertaker, it is only Beleevers 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 p. 84Faith 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 beſtowes 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 enflame their Reckoning, Mat. 11. 23.

2. Chriſt ſtands Surety for Beleevers, 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] Beleever, Notwithſtanding all his frailties and breaches of Covenant with God, yet He will be no Abettour of him for his wilfull 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 loath 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, Apoſtaſie, and Covenant breaking p. 85is 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 out-lived 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 ſetled in David's time, yet waines 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 ſetled the Chriſtian Churches, but they lived (ſome of them) to ſee the myſtery of iniquity begin to worke: 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 aw upon our ſpirits, and make us the more watchfull, remembring that we have no more ſecurity for our ſtanding than they had,: It is the concluding argument which the Apoſtle drawes 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, then they had of theirs.

4. Conſider how great the ſeverity of God hath p. 86been againſt Covenant-breakers. Joſhua diſſembled not with them, but gave them a true caution, John, 24. 19, 20. He will not forgive, &c. If you forſake, &c. 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. Awfull is that Scripture, Jer. 12. 7. I have for ſaken my Houſe: I have left mine heritage, I have given the dearly Beloved of my Soul into the hand of her Enemyes. 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 Mercyes of David, Iſa. p. 8755. 3. As long as Ʋzziah walked with God, He cauſed him to proſper: As far as God ſees fit for His own Glory, Ʋpright 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. &c. If a Church, as ſuch, Apoſtatize; yet faithfull 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 Ʋſe, 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 Ʋndertaker in the Covenant on both Parties, and if you would do any thing in this buſineſs, you muſt go to Him that He may worke your Workes in and for you, the Life of a Chriſtian, is a Life of Faith, Heb. 10. 38.

p. 88Conſider 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 choiſe of Him, and place the Hope and Truſt of our Souls upon Him: Think of this, you that live & ly in a State of Ʋnregeneracy; you break your bond as long as you thus live, and are not therefore under the Promiſe, but the threatning at the preſent: When you ſhall be put upon tryal, 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 Workes 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 p. 89Faith 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 our ſelves, 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 well-pleaſing unto God. It is not for a Beleever 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 chearfully and ſtedfaſtly 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 High-Prieſt 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 depart from Him all the dayes of our Lives. When we (finding our ſelves 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 preſumptous of our own ſtrength, and rely on that, p. 90that 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 heedleſneſs, 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 Dayes and Places of Goſpel-Light, than where it is wanting. The Duties of Chriſtians are many, and their Calls to Duty are diverſly circumſtanced: Now God affords you many, both publick and private helpes; 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 intenſneſs of mind, as we are wont to do upon our Worldly Concernes, we ſhould in time grow good proficients in them.

p. 913. Get a Love to, and delight in the wayes of God. There is no ſuch help to a chearfull 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 otherwayes ſinfull 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 threatnings 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, &c. 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, ſuted 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 ought to be as dear ununto 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 p. 92from the want of ſuch a meaſure of love as ought to be.

4. Carefully avoid the throwing of your ſelves 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. Ʋnneceſſary 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 wiſdome (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 Kingdome, 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 ſcornefull. 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 it ſelf, much more when weights of temptation are hung upon it, elſe they are not like to be true to God, or faithfull in His Covenant. They that unneceſſarily frequent publick 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 Hereticks, and like ſociety with them, will at leaſt become favourers of their Hereſies. The counſel of the Apoſtle was very ſeaſonable and needfull for a People in Covenant with p. 93God, to follow, if ever they intend to be true to it, 2 Cor. 6. 14. &c. Be not unequally yoaked together with unbeleevers, &c. Nor let us promiſe our ſelves that God will keep us, if we watch not over our ſelves. He that walks circumſpectly only walks ſafely. Men may think their hearts 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 then you would have God hear when you pray, Lead us not into Temptation, do not throw your ſelves 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 agen by Repentance (as though a Man ſhould boldly and frequently take poyſon, becauſe he hath a precious Antidote by him) and indeed ſuch a frame of ſpirit cannot reign, and rule in a Beleever, to whom Sin it ſelf 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 Beleevers 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 lyes 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 errours and wandrings are ſo many p. 94that [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, lyes in our upholding of the conſtant exerciſe of true Repentance. And God in His gracious condeſcendency is pleaſed to acknowledge the penitent (though imperfect) Beleever 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 ſubtilty 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 heartily 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 minde and affection. All Self-Juſtification ariſeth from the Complacency which Men have in their ſinful wayes; 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 it ſelf hatefull to us, we ſhould both avoid p. 95it with all care as a Man would the biting of a Serpent; and alſo when at any time we are overtaken, we would loath our ſelves 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 Criticks upon other Mens actions, but very ſuperficial in calling our ſelves to a through accouut: 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 neighbours trading than of his own? Such are theſe who can make a better deſcription of others lives and wayes 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 then is it to acquaint our ſelves 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 wayes. 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 ſtraglings of a wandring and ſinfully by aſſed heart, ſo many aberrations of a miſguided life.

p. 963. 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 Interceſſour. 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 Mill-ſtone 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.

p. 971. 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 intire 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 conveyes 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 wayes by which the Ordinances of Chriſt may be corrupted, and either of them is exceeding dangerous, and cannot p. 98be 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 ſuted to the ſpiritual diſpenſations of Grace in the Dayes 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. Anabaptiſme 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 baptized, or though he never comes to the Lord's Table. But to what end are all theſe Cavellings and Argumentations uſed, but to throw an imputation of folly upon the infinite wiſdome 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 p. 99belonging to his houſe, not ommitting to preſcribe the number and places of every Pin in the Tabernacle, ſurely then He will charge breach of Covenant upon all ſuch as dare to mutilate or curtaile any of His Goſpelappointments.

2. By Innovation: i. e. by introducing or bringing into the worſhip of God the appendices or additions of Mens own inventions, under a pretence of holineſs, reverence, helps to devotion, or whatſoever other fair ſhews Men may endeavour to cover it withall. God's command is ſtrict, that we neither add to, nor take from His Church Inſtitutions. Chriſt is the only Lord and Law-giver: 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 wel-fare alſo, and ſalvation of the Souls of His People, is to charge unfaithfulneſs, or, at the leaſt, raſh heedleſneſs 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 knowes, 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 punctilio's, yet even the foreign and tittles of the Will of Chriſt are carefully to be maintained and defended. It was p. 100thought 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 privat 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 yeeld to do it. I plead not for Nicetyes, nor pretended ſcrupuloſityes in things meerly 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 Garbes) take their turnes to be in faſhion. And it is a principal tryal 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 Apoſtacy is more general among Profeſſours, when the Stars fall: theſe are perillous 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 p. 101notorious 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 ſymptome of ruine 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 encreaſe it: Satan is alwayes watching his opportunity, and if he finds advantage will not neglect it, and muſt therefore be ſtedfaſtly reſiſted.

2. A ſpirit of giddineſs and Errour. Great is the unſetledneſs of many mens principles, and wavering of their profeſſion: Ʋnſteady minds Men have, which are ever learning, and never attaining to the knowledge of the truth. Men have gotten itching ears, ever hearkening after ſome new Doctrines, and new Teachers: The good old wayes of Truth, which are the only wayes 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 wayes; 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 p. 102that 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 ſtigmatized for Perſecution; when men that pretend themſelves to be for the Truth, yet cannot patiently bear a plain and honeſt diſcovery of errours, 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 Erronious and Heretical Doctrines and Practices: Yet the Church of Chriſt ever accounted Her ſelf 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 Profeſſours 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 pitty 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 Miniſtery; and doing what in them lyes to render them low and contemptible. Men count it no great matter to deſpiſe Dominions, and ſpeak evil of Dignities, Jude, 7. In particular, how are God's Ambaſſadors trampled upon? It is no new obſervation, but p. 103of 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 awfull Judgements: But they ſhall trouble us no more, and if ſtill it muſt be ſo, that all the Apoſtaſy or declenſion or corruption that growes 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 ought 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 apparrel, &c. I know it is no eaſie 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 wayes 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 enjoyned 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 fortifie moſt there, where the aſſault of temptation is like to be the moſt furious. Examples, Eſpecially of our Fellow-Chriſtians and Profeſſours, are of great force, p. 104and 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, overpreciſe, to be ready to fall foul upon you with calumnies and reproaches: for it hath ever been the guiſe of looſe Profeſſours (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 controverſie 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 ſtraight 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 remembred: 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 p. 105bettering of the Eſtate of Mankind, by giving them opportunity to be mutually helpfull 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 vertue 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 owe each to other for Chriſt's ſake. Love is a very large and comprehenſive-duty. Chriſtians 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 foreward the Salvation one of another. I ſhall comprimize 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 then may it be expected to be quickening and exciting to the graces of Beleevers, p. 106and put them much foreward 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 dayes 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 inticement 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 wholſome 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 nigardly, but readily and cheerfully impart it. Peter is winnowed, that he may be able to ſtrengthen his Brethren. Bear one anothers burdens, Be ſure that you leave none that is weak and faint behind in the way to the Kingdome, 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 p. 107fit to keep company with Men nor ſhall we ever forward one anothers Graces: And more eſpecially bear much in what may perſonally concern our ſelves: 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 our ſelves, and are thereby excited to be the more induſtrious in imitating, and conſtant in endeavouring to overtake, and if it were poſſible to out-do 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 Goale, &c. Paul in his Epiſtles often propounds the pattern of one Church to another to the end that he might ſtirr them up to this emulation. Runners are not wont to let others go before them, if they can help it.

5. By a yeelding and complying Spirit. Be willing rather to loſe part of your own liberty; then by making uſe of it, be a means of wronging anothers 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 chuſe 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 poure it out upon His People, and make it to abound: And in ſpecial pray for thoſe whom God calls to diſpenſe the means of Holineſs to you (this boon Paul beg'd of his Epheſians, Eph. 6. 19.) that they may enjoy the preſence of God's holy Spirit, and receive Grace to p. 108be faithful in delivering the whole counſel of God to you, and ſucceſſeful, by His preſence with, and bleſſing upon their labours and endeavours, that ſo you, by them, may be helpt forward in the way to the everlaſting Kingdom: All theſe Dutyes you owe one another by vertue 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 ow one to another, to be faithfull 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 reproofe, is (if we will credit the interpretation of the Spirit of God) accounted to hate him in our heart, Lev. 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 cowardize. It is the duty of Chriſtians to be faithful in giving, and candid in taking of reproofes, 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 Judgment 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 North-wind which cleanſeth the Air, If by reproving we ſhould offend our Brother, it is only his corruption that we p. 109offend; when His Grace begins to ſtirr, 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 Reproofes proceed from Love, and not from bitterneſs: Labour therefore after a meek, a gentle, and a bearing frame of ſpirit; you muſt not alwayes 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 Phyſitian, & 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 anothers 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.Acts 52. Let your lives as well as your words be a conviction of Sin in your Brother: Looſe and ſcandalous Profeſſours are very unfit for this ſervice. Noah's Life as well as his Preaching condemned the Old World, he that carryes his Beam with him, is not fit to pluck away a Mote, Mat. 7. begin. It greatly weakens a reproof when it is applyed to a Sin we daily live in commiſſion of, and are known too much to allow in our ſelves. That which we not only ſpeak againſt, but live contrary to, will help our reproofes 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 p. 110miſtakes 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 farr 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 Chriſtians (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 p. 111indulged his Sons, and one profeſſour 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 ow 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 Baptiſme 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 p. 112Parents 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 wayes 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 errour 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 yeeld 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, ſpeakes ſomthing 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 p. 113Lord; 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 priviledge to be Children of the Covenant; there is in it great motive and perſwaſive 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 Poſſeſſours of the priviledges of the Covenant according as they are capable. Doubtleſs the viſible priviledges 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 encreaſing of Faith: And it is one end of God's conferring theſe priviledges 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 dy in infancy: God gives p. 114Men 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 … Kingdome of Chriſt, for this is … He hath appointed all His Subjects to wear; and a ſign, and token of our initiation into His Kingdome: 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 birth-right) ſuch qualifications requiſit 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 requiſit 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 comming to this Ordinance, is alſo a Duty the Churches ow them. Touching the great care and pains which were taken upon this ſcore, by the primitive Goſpel-Churches; Eccleſiaſtical Hiſtory will give us a plentifull 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 p. 115charge given him by Chriſt, to ſeed His Lambs. Now the care which the Church ows 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 lyes upon Families, where it is to be begun; but, becauſe Parents ow 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 quickned or encouraged: Yea, when they have done their beſt, there may more be needed to be done for their further proficiency. Publick Catechizing 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 agen, 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 affraid 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 p. 116purſuit 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 perſwaded; 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 wayes, and orders, and Ordinances of God's Houſe may be left to them, not depraved or polluted, but pure and intire, according to the Orders of the Goſpel, and inſtructions of Jeſus Chriſt. If we ſhall through neglect ſuffer corruptions to creep in in our dayes, we may expect that they will grow a-pace upon our Poſterity. Apoſtaſy hath alwayes been obſerved to grow much faſter than Reformation. There are ſome publick Church dutyes, 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 bickerings, controverſies and diſputes have been? What oppoſitions have been broken thorough, in redeeming our Childrens 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 ſetled 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 dye, 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, p. 117and have done the beſt to leave it nothing worſe than you found it; and can therefore quietly depart out of the World; yea, go hence with a ſolid hope and grouded expectation, to receive the Promiſe, and take poſſeſſion of everlaſting Mercyes.

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 perſwaded to know your Duty, and carefully to ſet your ſelves 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 Ʋſe. 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 likelyhood of any other compenſation for ſuch expences as they were at, and difficultyes they broke through, but only this? And if p. 118this 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 deſigne, 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 doings to this People, both of mercy and judgement. Whiles theſe Churches ſerved God in uprightneſs, He made all their wayes 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 dealings 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 falſly with God, He will take vengeance on our inventions: It ſpeakes 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. p. 119You 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 pluckt from it; and their great care is that Religion may not dy 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 lyes 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 encreaſe their joy: Their greateſt fear is, leaſt 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 leaſt you by deſpiſing them ſhould caſt your ſelves 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 dayes 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 p. 120perſwaded it would be the joyfulleſt day of thankſgiving that ever they kept. ſee, Pro. 23. 15. 2 Epiſt. Joh. verſ. 4. Oh! do not let ſo many Prayers be loſt, ſo many tears be ſpilt, and in vain: God hath regiſtred 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 prophane 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; then 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, &c. And for direction here in a few Words.

1. Look upon your ſelves 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 a-part to Him from the Womb by the bonds and …y of the viſible Covenant: You were ſealed to this Work in your Baptiſme, 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 p. 121temptations 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 your ſelves 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 dayly 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 Saviours 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 wel, 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 p. 122Baptiſme 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 relyed 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 wilfull act of yours: And this may be done two wayes.

1. By diſowning your ſelves, or withdrawing from owning your ſelves 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 controll, and a bondage to ſtoop to the wayes and will of Chriſt in His Word: There is a great deal of this ſpirit amongſt us: Men are loth to be ſo much as under any viſible tyes 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 hearkening or yeelding 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 chuſe rather to ſtand off and be from under watch and diſcipline, p. 123& ſo debar themſelves & poſterity, as much as in them, lyes from viſible Priviledges: 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 your ſelves: without this you cannot pleaſe God, you cannot keep His Covenant: Nor can you worke 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 your ſelves, 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 wayes 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 p. 124make 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 likelyhood thus to go to decay. It is a great Sin, and a crying ſhame to ſee ſuch multitudes of Chriſtians and Profeſſours 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 ſigne 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 baptized as your ſelves are, and ſeek not after means of growth and ſtrength; if now you have no ſpiritual appetite to theſe things, you diſcover a dangerous ſigne of much hypocriſie 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 Predeceſſours, yet there was no ſuch occaſion p. 125of practice as afterward. Beſides, it's certain, that no pattern or preſident or precept of Men is our Rule, any further then the Scripture is theirs, 1 Cor. 11. 1. But here have been good foundations laid; and there ſeems to be a threatning, 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 Wayes of Chriſt, a Serpent will bite 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 tyed 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 p. 126that ſuch a People will have to give in in the great Day, when every Talent ſhall be reckoned for: Well might the Pſalmiſt adviſe, Serve the Lord with fear, rejoyce 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 dy, 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 carnall 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 Kingdome 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 your ſelves, 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 p. 127Corner-ſtone, 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 your ſelves to Him, in true Faith depend upon him, with ſincere Obedience improve our Time and Talents for Him, He is Faithfull 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 Iſaack, and with Jacob in the Kingdome; 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 Thred-bare: 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 intreat the modeſt Reader, either to look off my naked ERRATA, or elſe charitably to Correct them: Pag. 5. Line, 25. for (otherwayes) Read otherwiſe. p. 16. l. 25. r. Object. p. 17. l. 23. dele (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. referrs. l. 16. r. failing. p. 28. l. 15. for (Job 3. 13.) r. John 3. 18. p. 29. l. 15. dele (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. dele (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 SAMƲEL 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.