1. That we believe in Christ for Life and Salvation, which is nothing else but only this, That we receive this Saviour, that we embrace Him with our whole hearts, as he is presented in His Offices of a Redeemer, that we [Page 61] with His satisfaction, and rely upon it for acceptance, and thereby make it our own, that it may stand up for us, and so become our Righteousness, and interpose to 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 [Page 62] to think our Condition is as remote from hopes of Life and Salvation as ever, we mistake the Covenant: For God knows that we cannot, and therefore, if we under­stand it aright, the Covenant tells us that God doth not expect at our hands, nor would he accept of us, a Faith of our own making, or an Obedience done in our own strength; and that if thus we should go about to en­deavour to keep Covenant with him, we should but irri­tate or make it void, and therefore Christ standing as a Mediator in the Covenant, 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 [Page 63] spiritual good: but yet, in themselves, as they are en­joyed by a visible Church, visibly, they are outward things: i. e. they are separable from, and may be en­joyed without true, inward, saving Grace. A People High in means may be Low in Grace, yea empty of it: Such was Capernaum, Mat. 11. 23. Laodicea may be rich, and yet poor, Rev. 3. 17. &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 [Page 64] mischief and misery of a People in visible Covenant: God calls it, To trust in lying Words, Jer. 7. 4. And it was a ground of the Jews 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, [Page 65] and 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 [Page 66] Note 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 [Page 67] of 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 [Page 68] his 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, [Page 69] and in such a notion, that the Apostles wrote all their Epistles to the Churches, as hath been before hinted and proved. By Children also I do not mean only the immediate seed of such as firstly acknowledged and pro­fessed this Faith, nor doth the Scripture so intend, but their posterity in all Generations. Till 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 [Page 70] themselves under visible censures, may obstruct the benefit in regard of their Children, till they do remove these obstructions: Some Divines are of opinion that immediate Parents do equally hold or lose outward 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 [Page 71] is 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; [Page 72] which is true in the Antitype, yet it respected the Type too: But in these respects God Acts as a Sovereign.

Prop. 2. That there are great visible 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. [Page 73] Ordinances are visible Covenant-Priviledges, and they are for the bringing the Elect home unto Glo­ry, Eph. 4. 10, 11, 12.

Object. But this is no Covenant-Priviledge, for the hea­then have this Liberty, we keep them not away from coming to the Ordinances.

Answ. From the Word Preached we exclude none, any may come that will.

But still,

1. There are no other Ordinances which we admit them to, till they do embrace the Covenant, and that by a visible profession of Faith and Repentance; and so they subject themselves to the Covenant of God, we 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 [Page 74] is, 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 [Page 75] prone 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 [Page 76] grow 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, [Page 77] in attendance to the Precept, viz. In bringing them up for God, instructing them in His knowledge and fear, exercising their Authority in keeping them in from 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 [Page 78] alwayes 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 [Page 79] this fruit and effect. Consider then,

1. That Faith is to eye the Precept as well as the Promise: Faith is to influence our duty as well as our assurance. Faith is the principle of our obedience: And if we believe this is our duty, to perform, because God commands it, and are hereby animated to our duty, this is Obedience of Faith: it is our duty to sow our Seed in the Morning, &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 [Page 80] sometimes 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 [Page 81] such 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 [Page 82] with 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 [Page 83] must be squared by the right Rule, and directed to their proper End, 1 Cor. 10. 31. Finally, that which makes it so great a Work to keep Covenant, is the weakness of our Grace, and strength of our Corrupti­on, and force of the Temptation we are exposed to: We have every one of us a Traitor in our 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 [Page 84] Faith wrought in them, they have not cordially closed with Christ as their Prophet, Priest and King, though they have outwardly and verbally promised so to do; and His Mediation and Redem­ption will not be profitable to such: These have Par­don, Peace and Salvation promised to them only with this proviso, if they believe, and that with such a caveat annexed to it too, that if they believe not they shall be damned. God indeed 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 [Page 85] is an evil into which God's visible Covenant-People are very apt to decline. It is as it were the hereditary disease of the visible Church. It is a Malady Epide­mical they very often fall into it. It hath been so from the beginning, besides the particular discovery of false Professors, in the best Times and Ages, and Churches, it is also observable, that there can scarcely any Autho­rity be produced, that ever the Church preserved a general integrity in Faith and Manners, above an Age at once at the most. Yea, we find that Israel in the Wilderness, though under many peculiar advantages to keep close with God, who was so near them, so rea­dy to help them, so wonderfully discovered Himself to them, did yet fall into universal Idolatry before Jo­shua, and the Elders which 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 [Page 86] been 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. [Page 87] 55. 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.

Consider therefore,

1 As long as you remain in unbelief, you are on that very account, Covenant-breakers; for it is the first thing required in the Covenant, viz. that we believe. It binds and obligeth us to go to Christ, and make an absolute 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 [Page 89] Faith be wrought in us, because Faith is the first saving Grace; yet it is our duty to be diligently using all those means which are appointed to this End, and therein to be waiting upon Him for it. Sense there­fore of our own inability, and utter insufficiency to do this Work, in and of 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, [Page 90] that we fail, and dishonour the Name of God by break­ing His Covenant.

2. Labour to get a good understanding of, and ac­quaintance with the Nature, Tenor and Extent of your Covenant-Duty, and keep it upon your thoughts. Many are very forward, and critically inquisitive after the Nature of Covenant-Priviledges: And indeed it is one great Study and discourse of the Times: But that which is for our Practice, or in which we ought to be most of all conversant; we are prone to be most back­ward in, viz. Our duty; whereas it ought to be the Servants constant Care, to know his Lord's Will, How else should he do it? God affords us many means of knowledge, our Ignorance therefore (if we are guilty of it) will not be any part of an excusing Plea for us. Ignorance of Duty under means of Knowledge, will not be acknowledged for Ignorance, nor procure us any fewer stripes. What Men are wilfully or unnecessari­ly ignorant of Through their own 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.

[Page 91]3. 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 [Page 92] from 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 [Page 93] God, 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 [Page 94] that [alas!] he cannot know them, Psal. 19. 12. Hence hath God in much mercy, accommodated the Covenant of Grace to this imperfect state of His own People, so that a principal part of our keep­ing Covenant with God, 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 [Page 95] it 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.

[Page 96]3. Let all your Sins and breaches of Covenant drive you to Christ, mourning, and yet believing, for par­don and washing, He is the Surety of the Covenant, get Him engaged: He is the Fountain set open for Sin and for uncleanness. Go wash your filthy garment here, and they that are often defiled, should be often wash­ing. Mourn after a Godly sort, that is an Index of true Repentance: But think not that your tears will wash off the filth: Believe therefore on Christ that He may do it. Repent and believe, Faith distinguisheth Repentance Evangelical from that which is Legal, it is mixed with Faith. Make Christ your Righteousness and Sanctification; and make Him your 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.

1. Let me prescribe some Scripture-Rules to the body of the Church, or Society of God's People: Would you be found and acknowledged to be a Society that keeps Covenant with God? Observe then these Directions.

1. Keep pure and 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 [Page 98] be admitted without our being guilty of breaking Co­venant, viz.

1. By Depravation: I mean a contemptuous reje­ction, and casting off the Ordinances, either in Whole or in Part: Some there be that do wholly reject Visi­ble-Ordinances, as things Carnal, and not 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 [Page 99] belonging 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 [...] and tittles of the Will of Christ are carefully to be maintained and defended. It was [Page 100] thought by some, no great matter in Primitive times, to throw a little Frankincense upon the fire, on the Heathen Altars, without a word speaking, and a li­berty of 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 [Page 101] notorious and dangerous of these I shall enter particu­lar caution against, viz.

1. A spirit of Contention. It is very lamentable to see how the People of God are exceeding apt to fall out in their way to Heaven; how much the peace of these and those Churches is shaken; what light matters foment, and what an eager spirit there is to maintain divisions; a sad 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 [Page 102] that which concerns the Churches of Christ. Who can but acknowledge that times are then bad and sad, when a due and sober witness-bearing against the pre­vailing evils of the times and places, is 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 [Page 103] of a considerable standing. Many there are now at rest in Glory, who (living) were openly and plainly branded for the troublers of our Israel, and the culpa­ple cause of many 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, [Page 104] and the efficacy of them will not be avoided without great resistance. Put but a Vessel into the stream, and if you do not row against it, it will readily enough run down with it. The stream of the times will un­doubtedly carry those Men away that will not take up a resolution to stem it. And know it, it will be your Glory to have stood it out, and weathered evil times: For you to stand true to the Covenant, when there are so many that prove false, will be recorded to your honour and commendation. When many Disciples went away from Christ, it was the credit of the Twelve that they stood by Him, and would not go. I know many will account you giddy, nice, whimsical, 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 [Page 105] bettering 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, [Page 106] and 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 [Page 107] fit 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 [Page 108] be 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 [Page 109] offend; 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. 2. 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 [Page 110] mistakes which may overtake one Christian, but are also incident to another, and therefore it may be our turn sometimes to need help, and when we do, it is our interest not to refuse, but thankfully accept of it: And if we carry such a spirit with us, we shall by this means gain the more credit, and be more likely to win upon others.

4. Be sure, when the Glory of God, and the spiritual good of your Brother requires it, that you carry on your reproof to Conviction. There are some things that arise only from sudden Passion, and there a transient rebuke may be enough; other things may be more deliberate, and Men are led into them more gradually; they may also be eminently reproach­ful to Religion, and a dangerous snare to the Souls of them that are so tempted; our connivance in such cases may not only blemish our profession, but be a great ha­zard to it also: At such times, and in such a case; you break your Covenant if you suffer Sin in your Brother, without using all the means which Christ hath pre­scribed, and in the order He hath prescribed them, till the end be obtained. If private admonition follow­ed with gentleness and Patience, will not gain, but they still presist in evil courses, or are not humbled for such faults, you must proceed by steps as 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 [Page 111] indulged 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 [Page 112] Parents 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 [Page 113] Lord; and so puts an occasion in them to reject His fear? Or whether such an expression as that of the Apostle doth not carry more of encouragement in it? Act. 3. 25. Ye are the Children of the Prophets, and of the Covenant God made with our Fathers. It is doubtless (let men say or think what they please) some 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 [Page 114] Men Ordinances, not only because they are converted (though they are also for the perfecting of the Saints, Eph, 4. 12.) but also that they may be converted, Mat. 3. 11, It is therefore our duty to take care that they may want nothing of that which God hath ap­pointed for them for their good. We cannot give saving [...] to our Children (that God reserves to [...] Work) but the means of Grace we ought to [...]. As [...] Works, so have [...] Children, is to deny them to be [...] 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 [Page 115] charge 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 [Page 116] pursuit of evil, when they see no notice is taken of them, but they are looked upon as strangers, they are not regarded, but they live and do as they list. I am 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, [Page 117] and 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 [Page 118] this were the Portion they thought worth so much that they might have it to leave them, it concerns you to mind and regard it. It was their love to your Souls that embarked them in this 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. [Page 119] You are the subjects both of the hopes and fears of a great many. They that are now (under God) the props and supporters of Religion, that hold up its foundations, know that they must ere long give place, and go the way of all flesh, they cannot long be in the work themselves, but their shoulders must be 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 [Page 120] perswaded 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 [Page 121] temptations which do assault you, to repel the force and fury of them withal: You are devoted to God by an Oath; and cannot hearken to, or entertain those motions, but you shall bring upon 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 [Page 122] Baptisme 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, [Page 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 [Page 124] make more haste than good speed, but to rouse up the negligent, who either take no care that they may be worthy, or do withdraw and keep themselves back, notwithstanding they are hopefully prepared for these Ordinances. These are both part of the Covenant, and helps to our keeping of Covenant. I know that a form of Godliness without the power, is a Cheat to them that please themselves with it; But I know too, that if the face of a visible Church cease or be taken a­way from us, it will be a great and sore Judgement: And if the Children of the Covenant withdraw them­selves from this burden, and content themselves with­out seeking it, and setting their shoulders to it, it is in great 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 [Page 125] of 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 [Page 126] that 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 [Page 127] Corner-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.