The Mystery and Marrow of the Bible

SECT. II.

II. THE COVENANT-DUTIES REQUIRED and RESTIPULATED ON THE PART OF ABRAHAM AND HIS SEED, are divers and very considerable. The Lord himself (1) Partly expresseth them to Abraham, when he renewed his Covenant with him most clearly and completely: saying, I am the Almighty God: Walk before me, and be thou Perfect. And I will make my Covenant between me and thee, &c. As if he had said; Abram; I am minded now to renew my Covenant with thee, and therein to Promise and assure both thee and thy Seed of Many Eminent Mercies to be performed to you on my part: But you must know, that Some things also are to be performed towards me, on your part; Walk before me, and be Perfect. These are the Covenant-Duties which I require of you, and which you are to restipulate and perform to me. (2) Partly, the Lord implies their Duty, viz. That as he would be to them a God; So they should be to him a People.

So that here are chiefly three Covenant-duties required Expresly, and restipulated Implicitly on the part of Abraham and his Seed, viz. 1. To Walk before God. 2. To be Perfect. 3. To be his People. Few words: but much Sense. For unto these three Comprehensive duties, all other Covenant-obligations in the part of Abraham and his Seed may easily be referred. We may Comprize them all in this distinct Proposition;

The Covenant-Duties or Matter of the Covenant, required and restipulated on the part of Abraham and his Seed, are▪ To walk before God, Be Perfect, And to be God's People. Under these, All piety of Person and conversation. All sincerity of, that Piety, is comprehended. By these, Abraham and his Seed should be distinguished from all Godless Heathens without the Church▪ and from all dissembling Hypocrites within the Church. I call them [ Covenant-Duties: ] because God requires and commands here the performance of them, in reference to his Covenant. I say▪ they are restipulated on the part of Abraham and his Seed: ] that is, Abraham restipulated them, though not Explicitly, ver Implicitly; whilst he accepted God's Covenant, submitting to God's commands in his conversation. Abraham 's Seed also Implicitly restipulated them in Abraham, in whom the Covenant was made with them, whether Jews or Gentiles. As they share with Abraham in the Mercies and Benefits of the Covenant from God. So they are involved and obliged with Abraham in the Duties of the Covenant to God. Let us view and consider of them severally.

I. Of Walking before God. Touching which I lay down this Thesis or Doctrinal Position, viz. God's Covenant with Abraham and his Seed, obliged them to Walk before God. This their first Covenant-duty and Restipulation, required from them by God on their part. Walk before me, said God.

For unfolding hereof, let us inquire, 1. What is meant by Walking before God? 2. Why Abraham and his Seed were thus to walk before God in reference to God's Covenant with them? 3. Whether Abraham and his Seed did so walk before God? 4. What Inferences may hence flow. 1. What is meant by Walking before God? Heb. 〈 in non-Latin alphabet 〉 , Walk-thou-diligently-constantly, (or, make-thyself-walk-diligently ) before my face. The word being in Hithpael, which Conjugation signifies, The vehemency, Causality, and reciprocation of the action, is here very emphatical: and denotes diligence, assiduity, carefulness in walking before God's face; that is, in his sight, in his presence, before him: as the manner of the Hebr. phrase is. So that here's, 1. The Action required; Walk, or walk-studiously, walk-constantly, &c. 2. The Specification of the Action; before me.

Walking in Scripture, is used 1. Sometimes Properly, and so it signifies, The moving of the body step by step, in a continued course from place to place. Thus God commanded Abram to walk though the Land of Canaan in the length thereof, and in the breadth thereof. 2. Sometimes Improperly, and so it's used to signify (1) life, or living, simply; because Walking is one Eminent action and evidence of life. Abram said, I walk childless; that is, I live childless. Christ said I must walk today, and tomorrow, and the day following; that is, I must live today, and tomorrow, &c. (2) A course of life and Conversation in this or that sort ordered. So, To walk in the Counsel of ungodly; is to live according to that Counsel. To walk according to the tradition of the Elders, is to live and frame ones Conversation according to their traditions: To walk according to this Rule, is to live according to Scripture Rule: To walk as Christ walked, is to live as he lived, imitating his holy course of life, in all things imitable. So here, To walk before God, imports a framing of our course of life with reference and respect unto God and his Presence.

Walking before God, in this last sense, is a phrase used in Scripture, More strictly, and More largely. 1. More strictly and specially, For Ministring before God in some special and peculiar office. Thus God tells Eli; I will raise me up a faithful Priest,—and I will build him a sure House, and he shall walk before mine Anointed forever; i. e. he shall Minister in the Priests office before his typical Anointed, and his true Anointed Christ especially. And somewhat to this effect, John the Baptist is said to Go before Christ in the Spirit and power of Elias: i. e. To Minister before Christ as his Harbinger and fore runner, in the preaching of the Gospel. Thus we may in part understand those phrases of Enoch 's and Noah 's walking with God; (though something besides that, is also implied thereby:) viz. Enoch walked with God; that is, he ministered to him as a Prophet. Jude mentions his Prophesy. And, Noah walked with God; that is, He ministered to God as a Preacher of Righteousness. But in this More strict sense we are not to take the phrase here. 2. More largely and generally, this phrase of Walking before God, is used for the whole frame and habitual Course of a godly and righteous Conversation, ordered eminently, sincerely, and pleasingly before God. Thus Enoch is said to walk with God: which the Apostle interprets of his Pleasing God, or walking pleasingly before him. And what is done eminently and sincerely in matter of Religion, is said to be done before God, or in his sight. Walking with God, seems for Substance the same with walking before God. A Metaphor from persons or friends well agreed to walk together in a journey. Can two walk together, except they be agreed? And it notes habitual communion with God in all holy Conversation and godliness. There are many phrases both in Old and New Testament somewhat like unto these. As, In the Old Testament, Walking after the LORD. Wholly following after the LORD. Walking in all the ways of God, &c. In the New Testament also, Walking worthy of God. Walking worthy of the Lord unto all pleasing. Walking in all the Commandments and ordinances of the Lord, blameless, &c.

Now this phrase, of Walking before God, is here to be taken in the more large and general sense. The habitual Course of a godly and righteous life, is set forth here under the Metaphor of Walking before God, because there is great Analogy, proportion and resemblance betwixt such a Course and bodily Walking. As, 1. Bodily walking presupposeth life natural, and vital abilities for such walking: So a godly and righteous conversation presupposes life supernatural, viz. The life of God, The life of Christ, The law of the Spirit of life in Christ, principling and enabling for such a Conversation. 2. Corporal walking imports a way to walk in: So this Spiritual walking hath a spiritual way: viz. The way of faith and obedience. 3. Corporal walking meets with many By paths leading out of the way▪ it not carefully shunned: So the godly and righteous life is exposed to many Byways of error, both Doctrinal and practical, if not watchfully avoided. 4. Corporal walking hath not always fair ways and weather, but sometimes is evercised▪ with deep and rugged ways, rainy and foul weather, besides dangers of thieves and robbers: So this Spiritual walk is liable to many rugged and difficult passages, to many tempestuous storms of affliction and persecution, besides the dangerous enemies Sin▪ the World, and Satan, that way-lay us continually to rob and destroy us. 5. Corporal walking is much encouraged with honest Company: Spiritual walking is much more enlivened and advantaged by the sweet society of the Saints, exhorting, admonishing, comforting and provoking one another in well-doing. 6. Bodily walking needs renewed strength by meat, drink, and sleep: So spiritual walking needs renewing of strength and spirits daily from Christ and his ordinances, for renewed motions. 7. Corperal walking makes a continual progress in the way: So spiritual walking hath its growth and progress in all Spirituals. There must be no standing at a stay therein. 8. Finally, Corporal walking hath its journeys end or term, whereunto men go: So Spiritual walking hath its Spiritual term or period of a godly course, whereunto the Saints motions incessantly tend, viz. Their Fathers house in Heaven, wherein they shall fully enjoy not only the blisful Society of Saints and Angels, but the ravishing vision of God in Jesus Christ to all eternity. In these and like respects, A godly and righteous life is styled a Walking, A walking before God.

But for the more full unfolding of this Federal Walking before God, I shall distinctly propound what Particulars are comprised under this General, of Walking before God, as it imports a pious course of life. And they are very many. The phrase is exceeding Comprehensive. But they may all be Reduced to two Eminent Heads, viz. Faith, and Love; or Faith, and Obedience; or Faith, and Good-works: (which for Substance are the same.) For, The habitual use, exercise, and life of piety, is styled in Scripture, Walking by Faith, which Faith worketh by love. Walking in the steps of that Faith of our Father Abraham. Walking in God's statutes, and keeping his commandments, and doing them. Walking in all God's ways, to love him, and serve him with all the heart, and all the soul, to keep his commandments and statutes. Walking in all the commandments and ordinances of the Lord, blameless. Walking in good-works, whereunto God hath created us as his workmanship in Christ, &c. This Walking in Faith and Goodworks, in Faith and Love, takes in the Sum and Substance of the duties of piety and Christianity: and therefore walking before God, which comprehends both Walking in Faith and Good-works, must needs be of large extent. And the more extensive it is, the more suitable it is in this place, to set forth the large compass of our Covenant-Duties restipulated to God, who hath in his Covenant promised most large extensive blessings unto us. Learned Writers also judge that this Walking here before God, comprehends Walking before him, both ^1. In Faith, and ^2. Goodworks.

(1) Walking before God, In faith, is therefore One Eminent Covenant-Duty which God required of Abraham and his Seed, as part of their Restipulation. Faith I say, was not only required of Abraham, but also of his Seed. For, ^1. Though the words be here directed to Abraham only in the singular number, Walk thou before me, in this Summary proposing of the Covenant: Yet his Seed also are expressly mentioned with him, in the large explaining of the Covenant ensuing, as both joint-sharers in the Covenant-benefits, and joint-parties to the Covenant-Duties. ^2. Nor could Abraham or his Seed ever have accepted this Covenant and the Benefits thereof, or have pleasingly closed with God therein without Faith; Without Faith it being altogether impossible to please God. 3. Nay, without Faith they could not have walked before God in any acceptable Obedience or Goodworks. For Faith is the Fountain of well-doing: Love keeps the whole Law: and Faith works by Love. The end of the Commandment is love, out of a pure heart, and good Conscience, and Faith unfeigned.

This walking before God in Faith, hath much in it. It imports these things especially, viz. 1. Having of true Faith. 2. Acting true Faith, had. 3. Living by Faith, Had and Acted. 4. Progress in Faith unto perfection. 5. Perseverance in Faith unto the End.

First, Having of true Faith. Walking before God in Faith, necessarily presupposeth the Having of true Faith. The Habit, or Grace of Faith must first be infused, before any Act of Faith can be Expressed. For the Habit is the Root or Principle whence the Act flows, and whereby we are enabled to Act. Abraham had true Faith, before this time that God commanded him to walk before him: And Abraham 's Seed must have true Faith, before they can walk in Faith before the Lord. Non Entis nulla sunt accidentia, A Non-Entity hath no Accidents. That which is not, Acts not; It holds in Naturals, and Supernaturals.

Secondly, The Acting of true Faith, had; both towards God and his Covenant. Walking before God, implies Action: Walking before him in Faith, intimates the Actings and Exercise of Faith before him, in reference to his Covenant. Faith is not a lazy, idle, sluggish Habit; but an Active, stirring Grace. As it is a Captain among the Graces: So it is as a Spring, poise, or Great wheel to their actions, and sets them all on going.

The more observable Acts of Faith, walking on step by step before God, according to his Covenant, are these five, viz. 1. Knowing and discerning the Mystery of God's Covenant. Faith hath knowledge in it. It is not a blind, but a Seeing Grace. Hence it's sometimes styled knowledge. By Faith we understand [ 〈 in non-Latin alphabet 〉 ] that the worlds were framed, &c. Sometimes, Seeing is ascribed to Faith, as the Eye of the Soul: By Faith Abraham Saw Christ's day, and was glad: By Faith Abraham, Isaac and Jacob Saw the Promises afar off: By Faith Moses endured, as seeing him who is invisible. Hence Faith is partly seated in the understanding, as well as partly in the Heart. Here Faith must know and Discern, Who God is that covenanteth; How infinite in Free Grace, Love, Mercy and Bounty in making this Covenant: How boundless in Power, Truth, Faithfulness, &c. in making it good. What are the Benefits and blessings Covenanted, Upon what terms, To whom, &c. Without such knowledge of Faith, there can be no walking, but rather stumbling before God, not seeing whither to go. 2. Assenting to what is known and revealed in God's Covenant, that it is true, and shall faithfully be performed. This is the receiving of the witness of God, which is greater then the witness of men: Believing God, and believing the Record that God gave of his Son. The Covenant of God since the Fall, from first to last, is principally God's Record of his Son Jesus Christ, and of eternal life in him for poor lost sinners. This Assenting faith is by some styled Historical faith, because it believes the truth of the History, or of the Word of God revealed: though this denomination is not altogether so apposite. 3. Accepting and Applying to a man's self in particular, what is tendered in the Covenant, and Assented unto. This is that eminent appropriating Act of Faith, which some call The Receptive Act of Faith; because as an Hand put forth, it Receives the Promises and Promised Mercies to the believer, as his particularly. To this effect it is styled 〈 in non-Latin alphabet 〉 , The subsistence of things hoped for: in that it makes them actually subsist unto the believer, and makes them present, reallizing them to the Soul, though long after to be performed. Faith reallizeth things promised to the believer, and takes a spiritual livery and seisin of them as his own; though never so absent or future. This Appropriating and applying act of Faith, Thomas put forth, when he said My Lord, and My God: and Paul, saying of Jesus Christ; who loved me, and gave himself for me. I know some confound this act of Applying with the former act of Assenting, as if they were both one: But without cause; For there seems to be a palpable difference. Assent is more General, Applying is more Particular: Assent looks upon the Covenant and Promises as true in themselves, Applying looks on them as true to me: Assent -saith, Christ is such an one as he is revealed in the word, an only and all-sufficient Savior of Sinners; Application saith, he is such an one to me. Assent must go before Application. Application cannot go before Assent, &c. Therefore in the precise notion of these two Acts, there seems to be an Evident difference betwixt them. 4. Affiance, Confidence, or Trust in God for performance of his Covenant and Promises. This act of faith Jacob put forth eminently in his great strait, occasioned by his Brother Esau 's coming to meet him: and he bottoms his trust notably upon God's Covenant with Abraham and Isaac, and his promise to himself, that he would do him good, and make his Seed as the Sand of the Sea, which cannot be numbered for multitude. Therefore he confidently prays that both himself and his maybe delivered from the hand of Esau. This trust or Affiance is peculiarly seated in the heart: and it is styled sometimes 〈 in non-Latin alphabet 〉 , A persuasion, or a Confident-persuasion; Sometimes Resting on the Lord, or Leaning upon him: Help us, O LORD our God, for we Rest on thee; Sometimes, Rolling ones self, or way▪ upon the Lord: He rolled on the Lord, &c. Devolve, or Roll thy way upon the Lord, &c. As a man rols a burden too heavy for him, upon another that hath stronger shoulders. This act of trusting in God is useful at all times, especially in straits: What time I am afraid, I will trust in thee, said David. Though he stay me, yet will I trust in him, said Job. 5. Full-persuasion of Faith touching God's Ability and fidelity in performing whatsoever he hath Covenanted and promised, though against greatest difficulties and improbabilities. This Act of Faith shuts out all doubting, wavering, or staggering through unbelief: Over looks all impediments, and seeming impossibilities, to the performance of God's Covenant, wholly eying and being carried out to the promiser, God himself, as infinitely able and faithful. This Act Abraham put forth in reference to the promised Seed by Sarah, when both he and Sarah were past age for procreation of children: being fully persuaded ( 〈 in non-Latin alphabet 〉 ) that what he had promised, he was able also to perform. This act of Faith is called, 〈 in non-Latin alphabet 〉 , The fullperswasion of Faith, or full-assurance of Faith. And it is the highest Act of Faith in this life attainable. Every true believer should aspire what he can towards it: though everyone of God's Children do not, as Abraham, attain unto it. These are the principal Acts of Faith, which gradually depend one upon another, wherein God's Covenant-people are to walk before God: They have for their Object the whole Covenant, and all the Promises therein but especially they eye God and Jesus Christ, as the crown and glory of all Covenanted-Benefits.

Thirdly, Living by Faith thus had and Acted. Walking by Faith, implies living by Faith, an habitual course and exercise of Faith. Our life is Radically and Fundamentally in Christ: Instrumentally in Faith as uniting us unto Christ. I live, yet not I, but Christ in me: and the life that I now live in the flesh, I live by the Faith of the Son of God. Faith is the life of the soul▪ Christ is the life of Faith. Faith embraceth the Covenant, Promise, and whole Word of Christ, and especially Christ therein, as his own: and thereupon lives and subsists in this sort, viz. ^1. Faith closeth with Christ, feeds upon him, lives upon him, derives all vital influence from him, for Sanctification, Justification, Glorification, &c. ^2. Faith abundantly calms and quiets the Soul, upon sense and apprehension of Justification and Salvation by Christ. Being justified by faith, we have peace with God. 3. Faith not only expects Salvation and glory by Jesus Christ in the life to come; but also depends upon God, according to his Covenant and promises, for all good things whatsoever, necessary to bring us thither, to be conferred upon us in God's fittest season. Knowing that he that spared not his own Son, but gave him up for us all, cannot choose but with him also freely give us all things. And though Spirituals or Temporals be delayed, yet it can wait God's leisure, and live upon the Promises as if the blessings promised were actually performed. As Abraham, Isaac, and Jacob did. 4. Faith persuades the Soul to make the Commands of the Word its Rule, as well as the Promises of the Word its Cordials: and consequently to walk cheerfully in all obedience after the Lord, against greatest difficulties, dangers and oppositions. Faith works by love. Thus many of those Worthies walked of old. 5. Faith supports the Soul with comfort under deepest afflictions, though deliverance be long delayed: because at last it will come, and not fail. Yea, it makes a man live in death itself, expecting eternal life, and a better Resurrection.

Fourthly, Progress in Faith unto Perfection. Walking is a progress, a going forward, or going on, from one place to another: They that walk, stand not still in one place. So, walking in Faith, implies a progress, going on, or growth in Faith, from one degree to another, till Faith come to its full perfection. Walking in Faith is not a standing still, or contenting ones self with this or that degree, but a continual pressing forward from the lowest to the highest degree attainable. Even from knowledge to full-Assurance. Faith in the best is but imperfect, as knowledge and other Graces are: but it is of a growing Nature. — Your Faith groweth exceedingly, and the charity of everyone of you all towards each other aboundeth. To this effect is that phrase, — For therein is the righteousness of God revealed from Faith to Faith. That is, not from one kind of Faith to another, but from one Measure or degree of Faith to another. As Faith increaseth and is more and more capable of discerning God's righteousness: so more of his righteousness is still manifested unto it.

Fifthly and lastly, Perseverance in Faith unto the end. Walking denotes a continued motion or course, till a man come to the period and end of his journey: so walking in Faith implies a continuance, and constant perseverance in the way of Faith, till they fully receive the end of their Faith, the salvation of their Souls. There is a Temporary Faith, whereby a man may believe for a time, but at last falls away. That is not properly a walking before God in Faith, because there is not a continuance and perseverance therein. True faith perseveres, and fails not. Peter's Faith somewhat fainted and faultred, but it did not fail: It was shaken, but not shaken down; Christ's prayer upheld it. True Faith makes faithful to the Death. No difficulties, Temptations, Terrors, or Torments could destroy the Faith of those Worthies, catalogued by the Apostle. Job a glorious instance to this effect: who against all the rugged billows of his manifold afflictions thus triumphs; Though he slay me, yet will I trust in him. Let God do what he will with him, yet is he resolved to believe. If he must die, He will die believing. Death may kill his life, shall not kill his Faith.

Thus Abraham and his Seed were to walk before God in Faith. They must Have true Faith, they must Act it in its proper Exercises; They must live by it; They must grow in it; And they must Persevere in Faith unto the End. This the first branch of their Federal Duty of Walking before God, viz. Walking before him in true Faith.

(2) Walking before God in Love, Obedience, and Good works, is the other branch of their Walking before God. And this branch follows upon the former: First, there must be a walking in Faith: then there must be, yea there will be, a walking in love, obedience, and good-works before God. For Faith works by love, and love is the fulfilling of the Law: Faith makes obedient: and Faith abounds in good-works. So that,

More generally, walking before God, in this regard, takes in the whole frame and course of an holy, religious, and righteous Conversation, sincerely ordered, as in his presence, and according to his holy will: Omitting and avoiding what he forbids; Performing what he prescribes, in thought, word, and work; and all from such Principles, in such Manner, and to such End as he requires. This Obedientiall Walking before God therefore is very large and Comprehensive.

More particularly, Walking before God in Obedience and good works, suitably to this Covenant of Faith with Abraham, necessarily requires these particulars, viz. 1. Right Principles and Abilities for such walking in good-works. 2. Right Acts or steps of such walking. 3. Due way, or manner of putting forth those Acts. 4. The right End and Scope whereunto these Acts are to be directed. 5. Progress in such Abilities and Acts. 6. Perseverance therein unto the end.

First, Right Principles and Abilities for walking in Goodworks are necessarily pre-required before Actual walking in Good-works. As Having of Faith, must necessarily go before Walking in Faith: so having of Abilities for good-works, must needs go before Acting in Good-works. A man cannot run without limbs and strength; A Carpenter cannot build a House without hands and skill: Nor can any man walk before God in good-works, till he be rightly principled and enabled for them. Men are rightly principled and enabled for Good-works, and walking therein, these six ways: viz. 1. By becoming God's workmanship, created in Christ Jesus unto Good-works. For •… : are his workmanship, created in Christ Jesus unto Good-works, which God hath before ordained, that we should walk in them. No walking in Good-works, till first we be created in Christ unto goodworks. Till we •… come •… ew Creatures in Christ; and that according to the image of God, in Knowledge, Righteousness, and true holiness. Then we are God's workmanship; then we have active principles of Divine life infused into us, whereby we are able to act and walk: till then we were the Devils workmanship, and only fit for his employment. 2. By Inscription of God's Word and Law in our hearts, being thus new-created. God Covenants to write his Law in their inwards, in their mind and heart. When this is done, God's people have a Scripture in their Hearts, answering to the Scripture in the Bible, a sweet fixed disposition to do what the good Word requires, to forbear what it forbids, to believe what it reveals, &c. And all this delightfully. I delight to do thy will, O my God. Why? Thy Law is within my heart; yea, it is in the midst of my bowels. 3. By Purity of Heart. The Heart is the well-spring of Actions. A Pure heart issues out pure actions: An impure heart sends forth nothing but impurities. The End of the Commandment is love, out of a pure heart; that is, The End or Scope of God's Commandments is to instruct us in love to God, and to our Brother. This love is the sum of all. But this Love must flow from a right principle, viz. from a pure heart. An heart is pure, when it's so purified by God's Spirit, that (though relics of sin be in it, yet) it doth not mix with sin and impuity, it is not woven into the frame of the heart: but it resists it, and works it out, as honey the dross, and wine the dregs. It regards not iniquity. It allows not impurity: it would not do it, nor have it there. This pure heart is an excellent fountain for pure obedience, which God will accept. 4. By a Good Conscience. The end of the Commandment is love out of a pure heart, and a Good Conscience. Obediential Love must flow from a good Conscience, as well as from a pure heart. Conscience is then Good; not, when it is still and quiet, not vexing and afflicting a man: that may be its security, stupidity, or senseless searedness: But, when by Christ's blood and Spirit it is purged from dead works to serve the living God; when it is without offense towards God, and towards man; Then a man can live in all good Conscience before God, as in his sight and presence, and that because God requires it. 5. By Faith unfeigned. There's a feigned and Counterfeit Faith, a mere shadow of true Faith; such as was in the Hearer compared to the stony ground, in Simon Magus, &c. And there's an unfeigned and true Faith, Assenting to God's Record touching Christ Jesus, and eternal life in him, and accepting him to that end upon God's own terms and conditions. This true Faith, as it is Captain among the Graces; so is it the Root of all acceptable Obedience and Good-works, without which it is impossible to please God. Hence it's joined with A pure heart, and good Conscience. The end of the Commandment is love, out of a pure heart, and a good Conscience, and Faith unfeigned. 6. Finally, By true Love. Love is the f •… lling of the Law. Love is the Abstract or Epitome of both the Tables. Love doth all. And whatsoever it doth, it doth willingly, sweetly, cheerfully, without murmuring, grudging, &c. Thinks not the Commandments grievous. Oh, this exceedingly pleaseth God, who is most delighted in Free-will offerings. Hence Christ so often presseth Obedience to his Commandments from Love. And Faith works by Love, as its eminent engine and instrument unto all pleasing Obedience. That's the purest honey that drops from the honey▪comb, without forcing; that's the most generous wine that flows from the grapes with least pressing: So that's the most grateful Obedience that freely streams from Love. These are the Right Principles enabling to walk before God in Goodworks.

Secondly, Right Acts or steps of walking before God in Goodworks, is the Next thing herein considerable. Now the chief Acts or steps of this Obediential walking before God, are very many: but reducible to a few heads. Our Savior compriseth all in one word, Love, viz. Love to God, and Love to our neighbor. True love is the compendious Epitome of the whole Law. Zacharias refers all to two Heads, viz. Holiness, and Righteousness. That, towards God; This, towards man. Paul ranks all to three Heads, viz. Piety, towards God; Righteousness, towards man; and Sobriety or Temperance towards ourselves. The Grace of God (that is, the Gospel or Doctrine of God's grace) that bringeth salvation hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, We should live soberly, righteously, and godly in this present world. Soberly; So we do ourselves right, and keep things in good order at home. Righteously; So we do our neighbor right, and give him his Due. Godly; So we do God right, and give him his Due. These are Paul 's three Excellent Adverbs, which jointly comprize the whole duty of Christians, and of Obediential walking before God. They cannot safely be severed: For, Sobriety w •… thout Righteousness, is but Self-seeking; Righteousness without Sobriety, is but vain-glory; both of them without Godliness, are but painted Atheism; and Godliness without them both, is but odious Hypocrisy. Godliness hath in it all the Duties of the first Table of the Decalogue: Righteousness and Sobriety have in them all the Duties of the second Table. 〈◊〉 them, the whole of man's Obedience.

Godly. Piety or Godliness (not the mere form, but the Power of it, ) is The Life of God. The immediate Principle of this Life of God, is the Godly Nature in us, whereof we are partakers by the Promises. The Exercise and Acts of this Godliness, are both Elicit, and Imperate: Inward, and Outward, according to all the Commandments of Piety in the first Table. Especially such as these; viz. 1. Knowing and acknowledging the Lord as the only true God; that is, Father, Son and Holy Ghost, three distinct Persons, one Essence, having the self-same Essential Attributes and Perfections. God is then known truly, when he is known as he hath revealed himself, In his Works, In his Works, In his Christ. 2. Having and enjoying this only true God as our God in Covenant through Christ; and yielding up ourselves answerably to him, as his Covenant-people, to be acted, ordered, and wholly disposed of, by him, according to his good pleasure, in all things. 3. Worshipping and serving this one God alone, inwardly in our hearts, and outwardly in our conversations, according to his own Will, in all the Acts of his Natural and Instituted worship: Walking in all his Commands and Ordinances blameless, and abhorring all Human Inventions, Will-worship, Superstition, and Idolatrous deviations from him. 4. Highly exalting the Supreme glory of his Great Name, whereby he makes himself known unto us, far above every Name that is named in the whole world, to the utter most of our ability: not enduring any indignity or dishonor to be cast upon it. 5. Remembering his Sabbaths to Sanctify them, both by an Holy Rest from Secular employments, and by a sacred Exercise in acts of Piety and Charity, publicly and privately, throughout the whole Sabbath. A gracious and godly Soul longs for these opportunities of Conversing with God, and enjoying sweet Communion with him in his Ordinances and worship, before they come: and when they are come, would be content to be ravished in Spirit, and wrapped up to God all the day long. To this end it counts Sabbath-days The Souls Market-days, The Souls Harvest-times, The Queens of days; yea, The very Types and Harbingers of that Endless Sabbath which the Elect shall celebrate with God in Heaven, face to face, with unwearied Hallelujah's, Joys, Triumphs, Raptures and Ravishments in the full Enjoyment of God in Christ to all Eternity. 6. Growing in Knowledge, and in all the Graces of the Spirit continually. That abounding therein, we may be enabled daily more and more To walk closely with God in all obedience, may come nearer to the mark of the high Calling, in the utmost perfection of it, and may be better fitted for heavenly glory. 7. Finally, Having our Conversation in Heaven, whilst our condition is on Earth. Earth terminates not the endeavors of the Godly. Earth hath their bodies: but Heaven their hearts. They are on Earth: but they live in Heaven. Their affections, their actions, their designs, their endeavors are all for Heaven. They would improve Crosses, Comforts, Losses, Gains, &c. all for Heaven. They would extract Heaven out of Spirituals, out of Temporals, out of all things, as the Be her honey out of every flower▪ They would have Heaven in their thoughts by meditation, in their mouths by communication, in their works by a tendency and inclination thither. They endeavor to be heavenly and spiritual in society and solitariness, in prosperity and adversity, in divine and human employments; on God's days, and on their own; while they live, and when they die.

Righteously. Justice, or Righteousness; (taken in a more restrictive sense, as it relates to man, and compriseth the Duties of the second Table, ) is a Grace or fruit of the Spirit of God, disposing us to perform all due offices to our neighbor. This Righteousness towards Man, flows from Piety towards God: for, Piety so exalts God over all, that it makes the pious heart obey his will and pleasure, even in things concerning the Creature. Insomuch that the neglect of Duty towards the Creature, is styled Despising of God. Consequently, Nothing can be just or due to man, which is impious towards God: And True Religion to God cannot consist with the neglect of Justice, righteousness, and love to our neighbor▪ but such neglect doth deservedly bring all a man's Piety and Religion towards God into suspicion of formality and hypocrisy▪ Walking in righteousness, or living Righteously towards men, is the bond and support of all human Society: without which mankind would be in as bad condition as the very brute beasts of the Field, and fishes of the Sea, devouring and being devouted one of another. Righteousness puts forth itself in Acts almost innumerable towards our neighbor. For present it may suffice to mention some principal Acts and Exercises thereof: Some of a More General, some of a More particular concernment, viz. I. Righteousness puts forth itself in a way of Love to our neighbor, with desire and respect to his Good. Hence all the acts of righteousness comprised in the second Table of the Decalogue, towards our neighbor, are summarily referred unto Love of our neighbor. Thou shalt love thy neighbor as thyself. And this Command have we from God, that he that loveth God, should love his brother also. From this brotherly love of our neighbor, we are obliged, 1. To pray for his Good and welfare as our own. 2. To persuade him to Good, and dissuade him from evil. By Considering him, to provoke him to love and good works. By admonishing him seasonably. By exhorting him daily. By Reproving him wisely and meekly. By Comforting opportunely, &c. 3. To propound ourselves as Patterns and imitable examples of good to our neighbor: that by our good works they may more effectually be drawn to well-doing. Man naturally being more inclinable to follow examples and Presidents, then Precepts. 4. To exercise Distributive righteousness aright according to our places; and this, In Communicating to the relief of our neighbor's Necessities; In Rewarding of well-doing in well-doers; And in punishing Evil-doing in Evil-doers, proportionably. 5. To exercise Communicative righteousness uprightly in all matters of commerce, returning that to others which is equal to what we receive from others. Righteousness as it loves our neighbor, and desires his good, will put upon all these duties for his Good. II. Righteousness reduceth that Golden Rule of Christ's into practice; Whatsoever ye would that men should do unto you, do ye even so unto them; for this is the Law and the Prophets. The Light of Nature, The light of Scripture, both Law and Prophets, teach us, To do as we would be done by. We would not have others to wrong us, or do ill to us, in our Souls, Bodies, Names, States, or any other way, but rather to be doing good to us every way: Nor should we do any evil, but contrariwise all good to them. O how sweet would Human Society be •… , if this Rule were righteously observed! III. Righteousness inclines the righteous to render to every neighbor all respective Due, according to the tenor of the second Table of the Decalogue; And this, 1. By giving all Honor to his Neighbor which is due and belonging to him in respect of that Order and Degree, wherein God hath set him; whether he be Superior, Equal, or Inferior, and that in any Society, In the Church, In the Common-wealth, or In the Family. 2. By Preserving his neighbors life both Natural and Spiritual, by all warrantable ways and means▪ in safety and tranquility. And this, both By supplying him with what is Conservative; and By withstanding what is destructive thereunto 3. By Maintaining his Neighbors purity and chastity▪ both Virginal, in Single life; and Conjugal, in married state; and Vidual▪ in widowhood. That he may know how to possess his vessel in Sanctification and honor: not in the lust of concupiscence, even as the Gentiles which know not God. 4. By Conserving his neighbors possessions, goods, and outward estate which he lawfully enjoyeth, whensoever he is called thereunto: not going beyond, nor defrauding his brother in any matter, though he hath facile and frequent opportunities of so doing. 5. By exercising veracity, speaking the truth, to, and of his neighbor, to his best apprehension in all witness-bearing, private or public, with all faithfulness. 6. By Suppressing (so far as is possible) all irregular Motions and inordinate lustings of the heart against his neighbors good or welfare in any regard, that they may not deliberately be consented unto, much less be put in actual execution. Acquiessing contentedly in his own lot which the Lord hath apportioned unto him: and rejoicing in his neighbors welfare and prosperity, as in his own.

Soberly, 〈 in non-Latin alphabet 〉 . Sobriety is sometimes used in a more strict Sense, for one branch of Temperance, moderating and regulating the Sensitive appetite about meats and drinks, and so it is opposed to Gluttony and Drunkenness wherein is excess: Sometimes its used in a more large Sense, for Temperance itself in its full latitude, as comprehending the whole of Temperance. Though the word 〈 in non-Latin alphabet 〉 here be rendered by Beza, Sapienter, wisely; By the Vulgar, Sobrie, soberly; and by Tremellius out of the Syriac, In Sobrietate, In sobriety: yet Calvin, and Scultetus render it, Temperanter, Temperately, and judge that here it ought to be so translated. In this sense the word is of very large extent, and of singular use in obediential walking with God. It is an excellent Antidote against all intoxication, drunkenness, and giddiness of Reason, Affection or Senses. It keeps a man in his wits: and Reason preserved, judgment upheld; all exorbitant lusts and passions are the better suppressed. Hence some give this Etymon of the word, and not without cause; 〈 in non-Latin alphabet 〉 , Sobriety, Temperance, as it were 〈 in non-Latin alphabet 〉 , keeping the mind; or, 〈 in non-Latin alphabet 〉 , keeping the wisdom, or prudence of the mind: Sobriety is the guard of Wisdom. In this larger sense the word seems to be used here, because there is nothing in the Text or Context that restrains it. Now this Sobriety or Temperance puts forth itself in various Acts Subservient both to Godliness and Righteousness. For, 1. It tempers and moderates the Mind and judgment as to the Matter of Opinions in Religion, that it should not be intoxicated and drunk with brain sick giddiness, and infatuation to receive and believe Fables, lies, and all sorts of Errors, as Truth, rejecting and apposing the Truth There's a riot and drunkenness in Opinions, as well as in wine and strong drink. And Temperance bounds and bridles this looseness, lightness, wantonness, giddiness, extravagancy, and madness of the mind about Opinions: inclining the mind to gravity, stayedness, moderation, and regularness therein. Festus told Paul, as he was relating his Calling and Apostolical Doctrine; Paul, Thou art besides thyself, much learning doth make thee mad. To whom Paul temperately replied; I am not mad, most noble Festus, but speak forth the words of truth and soberness. Sobriety of mind keeps from that spiritual frenzy and madness in Opinions, and inclines to all Truth with gravity and seriousness. 2. It bounds and moderates a Mans thoughts and words in point of Self-Estimation and Selfapplause. It will not suffer a man to be drunk with admiring and over-esteeming himself, or any self-excellencies; nor like a selfbesotted creature to commend, magnify or applaud himself beyond due bounds: but rather self-denyingly to think others better then himself, and to be mean in his own eyes. This is Paul's Direction to every man among the Romans, In that elegant Paranomasia, ( 〈 in non-Latin alphabet 〉 ,) not to think of himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the measure of Faith. There's more hope of a fool, then of a man wise in his own conceit. Then men are over-wise, and over-ween themselves, when they arrogate to themselves falsely what they have not, or brag proudly of what they have. Sobriety bounds this extravagancy. Paul counts himself chief of Sinners; but less then the least of all the Saints. False-teachers foolishly measuring themselves with themselves, and comparing themselves among themselves, commended themselves, boasting of other men's labors beyond their line; but he would not commend himself, nor boast beyond his line and measure, in his Ministerial exercise. This was his Temperance. 3. It bounds and moderates a man both in his ¹ Desires, ² Endeavors after, ³ Use, and ⁴ loss of the things of this life, that he be not too much over-charged, over-whelmed, drowned, or swallowed up therewith in any of those respects. Lawful Comforts, as Friends, Honors, Wealth, Pleasures, &c. may be over-passionately desired, over-eagerly pursued, over-sensually enjoyed, over-grieveously parted with. There's a drunkenness wherewith even Nazarites themselves may be overtaken. The cares of this world have (as Jerome observes) an inebriating faculty, disturbing reason, and oppressing the Senses, as much as wine and strong drink. Hence Christ couples them together; Take heed—lest at any time your hearts be over-charged with surfeiting and drunkenness, and cares of this life▪ Paul saith, women living in pleasures, are dead while they live: dead to all goodness. Now Sobriety teaches a man to be Temperate in all things, and to be self-denyingly moderate in Desiring, Seeking, Using and Losing of all sublunary contentments▪ In Desiring; Agur prayed, Give me neither poverty, nor riches; feed me with food convenient for me. In seeking; David said, The LORD is my Shepherd. I shall not want. In using; Paul saith, The time is short; It remaineth, that both they that have wives, b •… as though they had none: And they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: and they that use this world, as not abusing it: for the fashion of this world passeth away. And In losing or these Sublunaries; For Job having lost all, said; Naked came I out of my mothers womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; Blessed be the name of the LORD: In all this Job sinned not, nor chargea God foolishly. And in all these God's people were bounded and regulated by principles of Temperance and Sobriety, concurring with other gracious endowments. 4. It bounds and moderates the Appetite in reference to Meats and Drinks, preserving from excess in the Quality or Quantity of either: lest they make their belly their God. In Quality; Sobriety permits not to be over-curious, over costly, over-lavish and luxurious in Meats or Drinks Ordinarily. Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts. Paul allows Timothy to Drink wine, but sparingly, A little: modice, moderately; that is medice, medicinally. To cure, not to cause, Infirmities. In Quantity; Sobriety restrains from exce •… s. Be not drunk with wine, wherein is excess. Take heed that your hearts be not overcharged with Surfeiting and Drunkenness. In Meats, Nature is content with little: Grace is content with less: Lust is content with nothing, Gluttony is insatiable. In Drinks there's a threefold cup spoken of, viz. Poculum Necessitatis, The Cup of Necessity, for satisfying Natures wants, and Quenching thiru. Poculum Hilaritatis, or Jucunditatis, The Cup of cheerfulness or alacrity, upon occasions of thankfulness, or seasonable rejoicing with our friends, yet within due bounds. These two are allowed. Poculum Superfluitatis, the Cup of Superfluity, more then Nature will well bear, without being unfitted in some degree, for Duties of General or Particular Calling; And whatsoever so indisposeth to Duties of General or Particular Calling, is sinful excess, and gross violation of Sobriety.

These are the Principal Acts and exercises wherein walking before God consists: and this is the Gospel-way of walking with him. For its the Grace of God, viz. The Gospel of his Grace, that teacheth us thus to walk.

Thirdly, The Due way or Manner of putting forth and managing these Acts of Piety, Righteousnss and Sobritety, is also requisite to right walking before God in acceptable Covenant-Obedience. The Substance and Matter of Obedience may be good, while the Circumstance and Manner is naught: and thereupon the whole action rejected of God. We must not only do Bonum, that which is good: but we must do it Bene, Well. God delights to be served (as one saith) rather with Adverbs, then with Nouns or Verbs. Now all these and like Acts must be thus put forth, viz. 1. In Obedience to God the Supreme Lawgiver, because he commands it. The thing commanded must be done, with all submissiveness and loyalty of heart to the Commander. And then that which is commanded by God, will be performed by a dutiful Soul: though it be difficult, etiam ad coecam obedientiam, though the reason of it be not understood, though it be contrary to flesh and blood. Thus Noah, Thus Abraham obeyed God. A truly obedient heart, will observe God's naked Command, for the authority of the Commander, though the Command be backed neither with Promise, nor Threatning; though there were neither Heaven to Reward obedience, nor Hell to punish disobedience. 2. With universal respect to all the Commandments of God. He that respects the Commandment, because God's, will consequently respect every Commandment discovered to be God's. As in David, Then shall I not be ashamed, when I have respect to all thy Commandments.—Therefore I esteem all thy precepts concerning all things to be right: and I hate every false way. Upon this ground James testifieth, Whosoever shall keep the whole Law, and yet offend in one point, is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. One and the same Authority of the Law-giver established every precept, and therefore is to be respected in every precept. To have respect to the precepts of piety, but not to those of righteousness; or to those of righteousness, but not to those of piety: to indent, omit, pick and choose, where to obey, where not, is shameful and palpable Hypocrisy. 3. With a childlike spirit of love, not with a servile spirit of fear. God hath not given us the Spirit of fear; but of power, of love, and of a sound mind. Perfect love casts out such servile fear; for fear hath torment, and there is no torment in love. Then obedience flows sweetly, when it runs in the smooth channel of love to God, to his authority, to his commands, to his will, to virtue itself, &c. and not in the rugged channel of fear of wrath, Hell, &c. The Heathen could say; Good men hate to sin, for love of virtue: Bad men hate to sin, for fear of punishment. This love makes a man do all things willingly, cheerfully, delightfully; without murmuring, grudging, repining, grievousness. This is love, that we keep his Commandments, and his Commandments are not grievous. — Thy people shall be willing in the day of thy power. — I delight to do thy will, O my God, &c. This love is as oil to the joints, as wings to the bird, as sails to the ship, makes every task come off easily. Hence, in part it is, that Christ's yoke is easy, and his burden light. Hence that so willingly they resign and yield up their members servants to righteousness, unto holiness. 4. Orderly and regularly, both in regard of Time, Place, Person and Means. Misordering of these Circumstances of actions, will utterly spoil the Actions themselves. ^1. Acts of obedience must be well-Timed, in their fit Season. As every Creature which God makes, so every duty which he requires of us, is beautiful in his Season. To keep the weekly Sabbath on any other day, then on the first day of the week, is mistiming of the Sabbath: and will-worship. To fall to private prayer, when we should hear the Word with the Congregation; To sing or read, when we should pray; To meditate upon one subject, though never so heavenly or spiritual, when we should be bending our most intentive thougths upon another, in the use of ordinances, &c. is no better then a specious distraction, and offering up the Sacrifice of fools. ^2. Acts of obedience must be well-placed, and well-ranked. Every place is not convenient for the Exercise of Devotions. The Pharisees are justly taxed by our Savior for hypocritical ostentation, in that they prayed in the corners of the streets. And every private offense must not presently be told to the Church, and be punished with Excommunication: but herein Christ's order must be observed. First tell thy Brother his offense privately betwixt him and thee; then, if he hear thee not, before two or three witnesses; Last of all, if he hear not them, to the Church. 3. Acts of obedience must be well regulated in regard of Persons. Offenders are to be reproved: yet we are not to spend our reproofs upon known scorners; nor to give holy things to Dogs, nor cast pearls before Swine. Christian liberry must be maintained, yet the exercise of it should be suspended where it may offend a weak brother, &c. 4. Acts of obedience must be carried on only by lawful means. We must preserve our own and our neighbors life; but not by Art Magic, Sorcery, Spels, Charms, Perjury, Lyes, or any other unwarrantable medium's. We must be careful to provide for ourselves and families: but not by Oppression, Extortion, Theft, Fraud, circumventing, &c. We should maintain God's public worship, but not by Sacrilege, robbery, or any devices of unrighteousness. We must not do any evil, that good may come. For that were to do God's work in the Devils way. We must do God's-work in God's way. 5. Heavenly and spiritually. If we worship the Lord, we should worship him in Spirit. Not with a mere outward, carnal, corporal service, but also with a service of our inward hearts and spirits; both under Old and New Testament. And if we love our Brethren, it must not be only in word and tongue, but with a pure heart fervently. Yea, in all exercises of Piety, Righteousness and Sobriety, our very Spirits should be spiritualized and pullized up to such an heavenly frame, that we may therein have our conversation in Heaven. We should extract Heaven out of everything, and express heavenliness even in Earthly negotiations. 6. Sincerely and uprightly. Integrity is the crown, but Hypocrisy the stain, of all Piety to God, and Righteousness to man. God loves Truth in the inwards, abhors hypocrisy. And brotherly love (in which are virtually all acts of righteousness comprised) must be in deed and in truth, without dissimulation. Our God is a God of truth; and they who walk with him, must walk in truth, with a perfect heart. 7. Finally, All our acts of obediential walking before God, must be perfumed and sweetened with the most fragrant Incense of Christ's Intercession. By Christ only we have access to God: and through him alone our spiritual Sacrifices become acceptable to God. He is the golden Altar that sanctifies all our gifts. His blood must be sprinkled both upon our Persons and Performances, to purge away the pollutions of both: and then they shall be an odour of sweet smell to God. All our obedience must be done in his name, and through Christ, viz. with confidence in him and his merits alone for acceptance.

Fourthly, The right End and scope whereunto these Acts are to be directed, must be singularly looked to. The End specificates the Action. A bad End corrupts the best Acts of obedience. Jehu did that which God commanded him, but for self-ends, that he might stablish his own throne and glory, not for God's glory: therefore God rejected all as Hypocrisy. The End of all our Obediential walking before God, should be twofold, Ultimate, and Subordinate thereunto. I. The ultimate end is God's glory. God made and orders all things to his own glory: In like sort we should finish the work which he gives us to do, should bring forth much fruit, and should do all we have to do, to his glory. What ever be the Secundary ends, this Primary end must be intended over all. II. Subordinate ends are many: especially these: 1. The honor, credit, advantage, and furtherance of the Gospel. That it may run, and be glorified. That it may spread and prevail: without being traduced, evil spoken of, or hindered. 2. The edification and welfare of the Church. That it may be daily enlarged, protected, stablished, Perfected till the day of Christ, that at last it may be without spot and blemish or any such thing. Moses so desired the Churches happiness, that rather then it should be destroyed, himself was willing to be blot out of the Book which God had written. Paul transformed himself as it were into all lawful shapes, that he might gain the more. He became all things to all men, that by all means he might save some. Paul highly commends Timothy to the Philippick Church, upon this account, I have no man like-minded, who will naturally care for your estate. For all seek their own, not the things that are Jesus Christ's. 3. The happiness and prosperity of the families committed to us, not only in Temporal Provisions, but also much more in spiritual enjoyments. When there are honest aims and endeavors, not only in reference to their comfortable subsistence on Earth, but also to their glorious inheritance in heaven. Abraham, Joshua, David, and other holy men, have singularly intended their families spiritual good; whose steps we ought to follow. 4. Finally, Our own Salvation. That when we have done all in walking before God that we can, we ourselves be not castaways, losing all that we have wrought: but that we receive of free grace, according to God's promise, a great and glorious reward, and the end of our Faith, the Salvation of our souls. Not that we are to intend or aim at Justification of our persons by our best works in the sight of God. That is altogether impossible. For, ^1. That Covenant which required perfect and perpetual Personal obedience in all good works for man's justification, is utterly broken, and rendered altogether unable to justify him any longer, By reason of Adam 's disobedience, whereby all the world became Sinners before God. ² All man's best works and obedience, since the Fall, are imperfect, and attended inseparably with much sin and frailty, are filthy rags, loss and dung, &c. and therefore are so far from justifying us, that they merit condemnation for us. ^3. God hath ever since the Fall of man revealed and set up another way of Justification; viz. by Faith in Jesus Christ alone, without the works of the Law. And to this righteousness of God all must submit, that intend to be saved. What then? Must good-works be neglected? No, in no wise. They in their place are necessary, and to be performed with all possible exactness. For, ^1. They do justify our Faith; evincing that it is a lively fruit bearing and true Faith, not false, barren, and dead, that brings forth such fruits. Faith justifies our persons: Good-works justify our Faith. ^2. They justify us before men, though a fruit-bearing faith justify us before God. ^3. They are the way to Heaven; without holiness no man shall savingly and comfortably see the Lord: but not the procuring Cause of Heaven. Via regni, non causa regnandi. Only Jesus Christ by Faith apprehended, brings us thither. ^4. They have not the Promise of Justification before God: but they have the gracious promises of glorious remunerations in Heaven with God.

Fifthly, Progress in such Abilities and Acts of Obedience, in such manner, and to such ends as hath been mentioned, is another thing implied in Obediential walking before God. Walking obedientially, in the nature of the thing, imports growth and progress in these Obediential Abilities and Exercises. And this is Growing in Grace, and in the knowledge of our Lord and Savior Jesus Christ. Abounding in love towards one another. Adding to Faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity; and Having these things, and abounding in them. A running so as to obtain. A forgetting of those things which are behind, and reaching forth unto those things which are before, and a Pressing towards the mark, for the prize of the high Calling of God in Christ Jesus.

Sixthly, Perseverance in all Obedientialness unto the end. Walking in Obedience, denotes an habitual constant persevering course, without stop or stay, till a man have finished the course of his obedience before God. This is Being faithful to the Death. Holding fast what we have, that no man take our crown. Being steadfast, unmovable, always abounding in the work of the Lord. Walking, and not being weary; Running, and not fainting. Finishing our Course: without weariness in well-doing. Many can be content to make some few steps in godliness: but are soon tired. Put their hand to God's plough; but look back. Begin in the Spirit: but end in the flesh, &c. But they that are in Covenant with God as Abraham 's Seed, must constantly walk on in all obedience with God: serving him in Holiness and righteousness before him all the days of their lives.

And, Thus the First thing propounded, is cleared, viz. What is meant by Walking before God? It is, To walk with him, or before him, In Faith and Obedience.

2. Why Abraham and his Seed were thus to walk before God, in reference to his Covenant with them. There were many causes why Abraham and his Seed should thus walk before God in reference to God's entering into Covenant with them; viz. Because,

1. God required and commanded this their Walking before God, when he renewed his Covenant with them. Before this was expressly required of them, he had made a Covenant with them: And at the same time that it was expressy enjoined them by God, he renewed his Covenant formerly made with them, and that with divers additional enlargements. Now God's naked Command, was sufficient cause for their Obedience. And it's God's Prerogative, to impose what terms and federal Conditions he pleaseth, upon those whom he takes into Covenant with himself. His Authority over them being absolute; and the Distance betwixt him and them, being infinite. Although men entering into Covenant, betwixt whom there is some proportion, cannot by command impose conditions upon one another: but they agree upon proportionable terms mutually proposed.

2. The Nature of God's Covenant calls for this Walking before God, both from Abraham and his Seed. For, 1. God's Covenant imports a mutual Agreement betwixt him and them. Therein God promiseth Mercies: They re-promise Duties, at least implicitly. For, can we imagine that God should oblige himself by Covenant to Abraham and his Seed, and leave them altogether free and unobliged? A bare Promise may oblige only one party: but a Covenant obligeth all the federates. Herein a Covenant differs from a naked Promise. And if Abraham and his Seed be obliged by God's Covenant of Faith, to some terms on their part; what can th •… se terms be imagined to be, but walking before God in Faith and Obedience sincerely? In Faith, as the Condition of the Covenant: In Obedience, as the Proper fruit of true Faith: In Integrity, as the necessary Qualification of both. The Lord summarily declaring the Nature of this his Covenant, wraps up all in this; I am God All-sufficient; on my part: Walk before me, and be perfect; on thy part. 2. This Covenant of Faith with Abraham and his Seed, singularly calls for Faith from Abraham and his Seed, in reference to Jesus Christ, the Eminent seed of Abraham, diversely though obscurely revealed in this Covenant: whom, without Faith, they could neither Discern nor Apply for Salvation. Jesus Christ the Savior is the grand mystery herein Revealed. ^1. Christ is that blessed Seed promised to Abraham, in whom all the Nations of the Earth should be blessed. ^2. In Christ especially the Seed of Abraham was to be so wonderfully multiplied, not only among the Jews, but chiefly among the Gentiles. ^3. In Christ chiefly the Name of Abraham became so renowned. Not only in that Christ descended of him according to the flesh: But also in that he became God's, and God his, through Jesus Christ. ^4. Christ especially was to be his most victorious Seed, that should possess the gates of his Enemies, and subdue them. Christ possessed the Gates of Sin, the Gates of Death, the Gates of Hell, and will at last tread all his foes under his feet. ^5. Canaan promised, was the land of Christ, the land of Immanuel: a Type of Christ's better Country, viz. the Heavenly Country, where Christ sits on the right hand of the Majesty on high. ^6. Isaac born by strength of God's promise, beyond the course of Nature, was but a Type of Jesus Christ born above the Course of Nature according to God's promise. Isaac was Abraham's Heir: but Christ God's Heir, the Heir of all things. Isaac was Sacrificed and received again from Death, but both only in a Figure: But Jesus Christ was Sacrificed indeed, and Rose again from the Dead indeed. ^7. Abraham's Covenant-Token, viz. Circumcision of the flesh made with hands, was but a shadow of Christ's Circumcision of the heart-made without hands, &c. So that the whole Administration of this Covenant is full of Christ: and calls aloud for Faith to Apprehend and apply him.

3. The Covenant-benefits promised to Abraham and his Seed on God's part, most highly deserve these Duties on their part. What hath the Lord promised, nay what hath he not promised to them? He hath assured them of, ¹ Divine Benediction, ² Wonderful Multiplication, ³ Great Renown of Name, ⁴ Victoriousness over their Enemies, ⁵ The inheritance of all Canaan, and ⁶ The happy close of Abraham's days; yea he hath promised them, ⁷ To be a Shield, ⁸ An exceeding great Reward, and ⁹ A God to them by an Everlasting Covenant. And what could God say more? Do not all these freely promised Mercies highly deserve and challenge their walking before God in Faith and Obedience with all integrity? All they are; All they have; All they can do; All they can endure for God, is infinitely short of what God hath promised unto them.

4. God singularly accepts such walking before him, in reference to his Covenant of Faith, ever since he hath revealed his Covenant of Faith upon Adam's fall. Enoch walked with God: And God was so pleased therewith, that he translated him, that he should not see death. Noah walked with God: And God therefore saves him and his family in the Ark, when the whole world was drowned. Abraham walked with God in Faith and Obedience: And God, not only highly commended, but greatly rewarded him for so doing, as after we shall see: Caleb and Joshua walked with God, followed the Lord fully: therefore they alone of that Generation had the privilege to be brought into the land of Canaan, whereas all the residue of that Generation perished in the Wilderness. David walked with God, and fulfilled all his will: therefore God stiles him, A man after his own heart, &c. So that, walking before God is most acceptable to God. And no wonder; For, ^1. Hereby, The reign and tyranny of the old Serpent, the Devil and Satan is cast off. ^2. Hereby, The life and power of Jesus Christ, the Seed of the woman, the delight of God, is evidenced in them. ^3. Hereby, Their Conformity to God, and resemblance of him is testified. ^4. Hereby, Their gracious Separation from the corrupt and wicked world is declared. All which do wonderfully please God. How great cause therefore had Abraham and all his Seed to walk before God, for the pleasing of him? Yea, what an encouragement is this to walk before God, when such walking before him shall be so accepted of him?

5. The Lord would be peculiarly glorified by his Covenant-people, therefore he tyes them by his Covenant to this peculiar way of glorifying him, by walking before him. God glorifies himself generally by all his Creatures; More specially by his Intellectual creatures, Angels and Men; but more peculiarly by his Covenant-people within his Covenant of Faith since Adam's fall. By them, and their walking before him in Faith and Obedience, He singularly glorifies, ^1. The freeness of his favor; ² The beauty of his Grace, ³ The power of his Christ in them, ⁴ The virtue and efficacy of his Spirit upon them, ⁵ The riches of his goodness and mercy to them, &c. both in enabling them, that were dead in sin, thus to walk before God; and in accepting them therein. Now shall God honor them with such a Covenant, and with such Covenant-privileges: and shall not they strive to honor him by walking before him according to his Covenant?

6. Walking before God by Faith and Obedience is not only the Duty, but also the Dignity of Abraham and his Seed. For To you it is given to believe. We are his workmanship created in Christ Jesus unto good works. All have not this gift of Faith. All are not thus created to good works: but only Abraham's Seed. Therefore its their Privilege and Dignity above all others thus to walk with God. Its their Privilege and Dignity divers ways. For, 1. Their Ability and inclination thus to walk with God, is a fruit of saving and discriminating grace, whereby they are distinguished from all carnal people in the world. 2. Their walking thus before God is an evident demonstration that they are delivered by Jesus Christ out of the hands of all their spiritual enemies, and the fear of them, according to God's holy Covenant and Oath to Abraham. Hence Zachariah in his Prophesy of Christ about six months before his birth, said; Blessed be the Lord God of Israel, for he hath visited and redeemed his people, And hath raised up an horn of Salvation for us, in the house of his servant David.— To perform the mercy promised, and to remember his holy Covenant: The Oath which he sware to our Father Abraham, that he would grant unto us, That we being delivered out of the hands of our enemies without fear, might serve him in holiness and righteousness before him all the days of our life. 2. By being brought thus to walk before God, they are brought near unto God in a holy agreement and sweet soul-refreshing Communion. Can two walk together unless they be agreed? And shall poor, weak, despised, sinful dust and ashes have such familiar Communion with the glorious God? And is it a small matter to be made Companions for the blessed God? This honor, these dignities they have that thus walk before God. What great cause therefore had Abraham and all his Seed to walk before God diligently and delightfully?

7. Finally, Not to walk before God in Faith and Obedience would have been very prejudicial to Abraham and his Seed. For, 1. This would evidence them in grateful for Covenant-Mercies received, in that they walk not suitably thereunto. And Ingratitude is an heinous sin, and most odious unto God. Ingratum dixeris, omnia dixeris. The brand of ingratitude is infamy enough. Contrariwise walking answerably to mercies received, is real gratitude for those mercies. To walk dutifully before God according to Covenant-Precept, is to walk thankfully for Benefits by Covenant-Promise. 2. This would render them incapable of Covenant-Benefits tendered. For, without Faith there's no receiving either of God's Covenant, or of any Covenant-Mercies. And without good works there's no evidencing of the truth of Faith. 3. This would evince them to be strangers to God's Covenant itself. For they that walk not before God in Faith and Good Works, perform not the Condition of the Covenant on their parts. Nor do they express the power of the Covenant upon themselves, sweetly enabling and inclining them thus to walk.

Upon these and like grounds both Abraham and his Seed were to walk before God in Faith and Obedience, in reference to God's Covenant.

3. Whether Abraham and his Seed did thus walk before God by Faith and Obedience, in reference to his Covenant, is the next Question to be Resolved. And it is very clear, they did. See it, 1. In Abraham. 2. In his Seed.

1. That Abraham walked before God in Faith and Obedience in reference to God's Covenant, is plain three ways. 1. God highly commends him. 2. God richly rewards him. 3. God eminently propounds him as a Pattern to his Seed; and all for his walking before God in Faith and Obedience. Besides that Abraham himself said, The LORD before whom I walk will send his Angel with thee.

(1) God highly Commends Abraham, for walking in Faith, and Obedience I. For walking in Faith, and that in several steps thereof. As, 1. That, By Faith he hearkened to God's call at the first, to forsake his own Country, Kindred, and Fathers house; to follow God into another land, not knowing whether he went. 2. That, By Faith he sojourned in the Land of Promise (whether God had conducted him,) as in a strange Country, dwelling in Tabernacles: looking for a City that hath foundations, whose builder and maker is God;—and desiring a better Country, that is, an heavenly. 3. That, By Faith he was fully persuaded that God according to his Promise would raise him up a numerous Seed, from his own dead body and Sarah's dead womb, beyond the Course of Nature; and especially, that the Eminent Seed Jesus Christ should come of him according to the flesh, in whom all the Nations of the Earth, as well as the Jews, should be blessed. This admirable step of his Faith God wonderfully extols by the Apostle to the Romans. Out of which place I have formerly observed seven eminent Circumstances, advancing exceedingly this one Act or step of his Faith. There see at large. 4. That, By Faith, Abraham, when he was tried, offered up Isaac: and he that had received the Promises, offered up his only begotten son.—Accounting that God was able to raise him up even from the dead. This was a glorious act of his Faith indeed; which prevailed Against his Natural Affections to his son, Against all rational Objections that might be made against that Fact, yea Against all spiritual Considerations of the Promise in his Son. Had Isaac been sacrificed: in all appearance the Promises and Covenant of God had been sacrificed, The happiness of all the Nations of the Earth had been Sacrificed with him. O glorious Faith of Abraham! that could expect his Isaac again from the dead, rather then God's promise should fail or die with him. Thus God commends Abraham highly for walking before him in Faith. II. For walking before him in Obedience and good works, the genuine fruits of his Faith. As, 1. That, He readily obeyed God's call; notwithstanding all discouraging impediments thereunto. 2. That, He submitted to God's Ordinances, without cavilling or reasoning against them. 3. That, He rejoiced to see Christ's day, was much affected with a Promised Savior, as if he had been actually performed. 4. That, He exercised true brotherly love, even to the peril of his own life. 5. That, He religiously educated and governed his family in the way of the Lord. 6. That, He obeyed God even to the offering up of his only begotten son, in a sort: not withholding his son, his only son, the son of his old age, the son whom he loved, yea the son of the promise, from God when he called for him. In these points his obedience is greatly commended by God. All which have been formerly opened: and therefore here I only point at them.

(2) God richly rewards Abraham, for his walking before God in Faith and Good-works; and that in this present life.

For his Faith, and walking before God therein; God Rewards Abraham with these singular Benefits, all comprised in one text, viz. 1. With Justification by Faith. 2. With Confirmation of that Righteousness of Faith by Circumcision. 3. With a Spiritual Fatherhood to all believing Nations. And all of free grace.

First, God freely Rewarded Abraham's Faith with Justification by Faith. This Privilege, which Abraham received by his believing, is divers times mentioned in Scripture. As, By Moses; God brought Abraham forth abroad, and said, Look now towards heaven, and tell the stars, if thou be able to number them: And he said unto him, So shall thy seed be. And be believed in the LORD; and he counted (or imputed) it to him for righteousness. By the Apostles also in the New Testament, this is divers times recited. In these words are two things observable. ^1. The Condition of the Covenant on man's part, performed by Abraham, viz. Faith, or Believing in the LORD, or according to his promise of a numerous Seed in Christ, especially of Christ himself the eminent Seed, in whom they should be so numerous. ^2. The gratuitous Remuneration of this Faith of Abraham on God's part, with that excellent privilege of Justification by Faith; the Lord Counting [or imputing ] it to him for righteousness. This is the first place in all the Bible, wherein Faith in the LORD, and Imputing of Faith to man for righteousness, is mentioned. And in the New Testament much use is made of it to prove the Doctrine of Justification by Faith alone without the works of the Law: in that, Abraham's Faith alone made him a Justified person in the sight of God, and the friend of God; he having in this regard nothing to glory in before God from any works whatsoever. The Sense of this phrase is much controverted: but to the clearing of that, I intend to speak in the Inferences. Now this Justification was a rich recompense to Abraham's believing. For, 1. Hereby all his sins were Remitted, Covered, and not Imputed to him: but to Jesus Christ. 2. Hereby, His person was accepted as perfectly righteous before God, yea as the righteousness of God in Christ. 3. Hereby, wonderful happiness was cast upon him. O the blessednesses of that man whose iniquities are pardoned, and whose sin is covered, &c. 4. Hereby, He had peace with God, passing all understanding; whereby he was enabled not only to joy in hope of the glory of God, but also to glory in tribulation. 5. Hereby, He had unquestionable Evidence of his Eternal glory and Salvation. Whom God justified, them he also glorified.

Secondly, God freely recompensed Abraham' s believing, with Confirmation of that his righteousness of Faith by Circumcision. Abraham believed, and was justified by believing in his Uncircumcision: And he received the Sign of Circumcision, A Seal of the Righteousness of the Faith, which he had yet being uncircumcised. God was not content only to justify him upon his believing; but also seals to him his justification, by a familiar Sensible token of Circumcifion in his flesh. That as often as he remembered or Considered his Circumcision: so often he might be unquestionably assured of his Justification. That as surely as his fore-skin was cut off from his body: so certainly all guilt of his sins was removed from his Soul.

Thirdly, God freely rewarded his Faith with a Spiritual Fatherhood to all believing Nations, whether Jews or Gentiles. He Received the Sign of Circumcision, a Seal of the righteousness of the Faith, which he had yet being uncircumcised: That he might be the Father of all them that believe, although they be not Circumcised, that righteousness might be imputed unto them also: (There's his Fatherhood to all believing Gentiles, grounded on his Faith had before Circumcision;) And the Father of Circumcision to them who are not of the Circumcision only, but also walk in the steps of that Faith of our Father Abraham, which he had being yet Uncircumcised. (There's his Fatherhood to all the believing Jews. ) And so in reference to all believers, Jew and Gentile, he is styled, The Father of us all. This spiritual Fatherhood was a wonderful Honor put upon Abraham by God himself. The Nature of this Fatherhood, I have formerly explained. There See. Thus the Lord of Free-grace rewarded Abraham 's Faith.

For his Obedience, and his Walking before God therein, The Lord graciously rewarded Abraham in divers regards. For, 1. God assured him and his posterity of the Land of Canaan for an everlasting Inheritance: after he had Self-denyingly left his own Country, kindred, and Fathers house, at God's command. And had put his Nephew Lot to his choice of his place wherein to sojourn, for peace sake. 2. God promised to be his shield; and exceeding great Reward: upon his sincere brotherly-love in rescuing of Lot and his Family, &c. from the Kings that had spoiled Sodom, and carried them away Captives; and upon his gallant and magnanimous refusal of rewards from the King of Sodom for this service. 3. God imparted to him his secret Counsels and intendments about the destruction of Sodom and her Sister Cities; herein made him as his Privy-Counselor: and this because of Abraham 's pious care and government of his Family. Himself and his shall keep the way of the LORD. 4. God was so exceedingly pleased with that singular act of his obedience, in offering up Isaac to God at his command, that he pathetically Promised, and that with a solemn Oath by himself, ^1. To Bless Abraham: ^2. To Multiply his Seed exceedingly: 3. To make his Seed victorious over his Enemies, which hath chief respect to Christ's Conquests of his and our Spiritual enemies. ^4. And To make all the Nations of the Earth blessed in his Seed, viz. especially in Christ. And the reason of all is added, Because thou hast obeyed my voice. Thus God richly rewarded his Obedience.

(3) God eminently propounds Abraham as a Pattern of Faith and Obedience to all his Seed. Accounting them the true children of Abraham, whether Jews or Gentiles, that walk in the steps of his Faith and Obedience; and declaring them that walk otherwise to be no children of Abraham indeed in God's account, though according to the flesh they descended of Abraham.

Seeing then that Abraham 's Faith and Obedience are by God himself So Commended, So Rewarded, and So propounded for Imitation: it's clear beyond exception that Abraham himself did walk before God, according to his Covenant in Faith and Obedience.

2. That Abraham' s Seed also thus walked before God, is apparent. For Jacob, that is, Israel, blessing Joseph, said; God, before whom my Fathers Abraham and Isaac did walk, the God which fed me all my life long to this day, &c. So that Israel testifieth, that his Father Isaac walked before God as well as his Grand-father Abraham. The Faith and Good-works of Isaac, Jacob, and Joseph, are also eminently commended together with those of Abraham, in the Epistle to the Hebrews. Besides, many other pious acts of their walking with God, elsewhere recorded in the Scriptures. As for the true Seed of Abraham in after-times, both Jewish and Gentilish, under the Old and New Testament; Their Walking with God by Faith and Obedience, is so frequently mentioned in Scriptures, that I need speak nothing farther of it. What God required in his Covenant, they Performed.

And thus I have Doctrinally Opened and Explained the First Covenant-Condition required on the part of Abraham and his Seed, viz. WALKING BEFORE GOD; Having showed, 1. What is Meant by Walking before God. 2. Why Abraham and his Seed were thus to walk before God, in reference to God's Covenant. 3. That Abraham and his Seed did thus walk before God accordingly. The last thing remains, viz. Inferences hence to be considered, before we come to the second Covenant-Condition, of Being Perfect.

4. Inferences hence may be many. As,

1. Hence God's Covenant with Abraham and his Seed, Required Conditions on their part, as well as Promised Benefits on God's part. The federal obligation or tie is reciprocal. The Lord will be their Al sufficient God: But they must walk before him, or with him. When the glorious God so condescends to dust and ashes, as in a sort to be foederally bound to them by the golden chains of his Promises: Shall they think to be left at liberty from all foederal Duties? Naked Promises may bind but one part, but Covenants bind both. Conditions on Mans part, are no way inconsistent with the Nature of God's Covenants, so they be wisely and judiciously understood. To deny God's Covenants to be Conditional, what is it less then to deny God's Covenants to be Covenants? God, in all sorts of Covenants with mankind, imposed Terms and Conditions upon man: but still those Conditions were homogeneal and suitable to their respective Covenants. Works were the Condition of the Covenant of Works; viz. Perfect and perpetual Personal Obedience. Faith is the Condition of the Covenant of Faith, in all ages since it was first Revealed. Here God plainly imposed Conditions upon Abraham and his Seed, in reference to that Federal Administration: Walking before God, viz. By Faith and Obedience; and being Perfect. Faith, to lead them out of themselves, to Christ and his righteousness, for justification: Obedience, to evidence the truth of that Justifying Faith; and to testify their abundant thankfulness to God for Jesus Christ, and his love in him: and Integrity, as the acceptable Evangelical Qualification of both their Faith and Obedience in Christ, though they want legal exactness.

Object. But, was not God's Covenant with Abraham and his Seed, a Covenant of Free-grace? How then could it admit of any Terms or Conditions? Are not Conditions in man utterly inconsistent with God's free grace?

Answ. 1. God's Covenant with Abraham and his Seed was a Covenant of Free-grace, and yet admits of Conditions on their part. Not of Legal Conditions; Perfect and perpetual personal obedience: But of Evangelical-Conditions; Faith, inchoate Obedience, and Integrity. The Legal condition of Works, and of Free-grace are inconsistent; but the Evangelical condition of Faith, and Free-grace are most consistent, and stand well together. Hence God conditioneth for Faith in this Covenant of Grace. 2. Yea, This Covenant, and the blessings therein promised, are therefore of Faith, that they might be by Grace. Grace and Faith are so far from destroying, that they preserve each other: and necessarily infer each other. Therefore it ( viz. the Promise, or Covenant mentioned, verse. 13.) is of Faith, that it might be by Grace, to the End the Promise might be sure to all the Seed. That it may be of Grace, it must be of Faith. Why? Partly, because without Faith we cannot maintain and uphold the Glory of God's Free-grace in point of our Justification and Salvation. But Faith leading us out of ourselves to Christ for righteousness and life, exalts Grace wonderfully, exalts Grace only. Partly, because without Faith we cannot obtain Christ, or any fruits of God's free grace at all. If therefore we deny this Condition of Faith, we consequently destroy the Free-grace of this Covenant. They therefore who absolutely oppose all Conditions in the Covenant of Grace, do greatly err, because they know not the Scriptures, nor duly Consider God's admirable contrivance of his Covenant.

2. Hence, The Covenant-terms and Conditions imposed upon Abraham and his Seed were not impossibilities: but such as they were able to perform. For, What were these Conditions? Walking before God in Faith and Obedience, and being Perfect. These Abraham was able to perform, and actually did perform them, not only after they were explicitly required of him, but also before, as the History evidenceth. Whence had Abraham this ability? Not from himself, or any Natural principle: But from God when he first called him, by revealing this Covenant unto him. Then the Covenant and Promises Instrumentally wrought Faith, Obedience, and Integrity in Abraham: which it required of Abraham afterwards. The like also is clear of Abraham 's Seed, in the following Periods and Administrations of the Covenant. It never exacts Impossibilities of them: but only Possibilities, whereunto it instrumentally enableth them.

And this is one remarkable excellency of the Covenant of Faith, beyond that of Works. They both agree in their General End propounded and Promised, viz. life, happiness, and Salvation. But they notably differ, 1. In their particular Conditions required. The Covenant of Works requires perfect and perpetual Personal obedience, denouncing the curse upon the least failing. The Covenant of Faith requires Faith in Christ, and endeavors of obedience with integrity. 2. In their assistance to the performing of their Conditions respectively. The Covenant of Works requires Perfect and perpetual obedience in our own Persons: But Promiseth No ability at all to perform such Obedience, nor any pardon to failings and imperfections. The Covenant of Faith so requires Faith, that it promiseth to work it in us; yea, and instrumentally doth work it in us: So requires obedience, as it promiseth to put God's Spirit, and Fear, and Law within us; and to cause us to walk in his statutes, &c. Yea further it promiseth pardon of all our imperfections, and obliteration of all our transgresions. And offers us all these Promises sealed up and ratified unreversably in Christ's blood. So that the Covenant of Works since the Fall requires mere Impossibilities: The Covenant of Faith nothing but Possibilities. How happy therefore is a Believers condition in the Covenant of Faith with God: beyond every Carnal man's Condition Condition under the broken Covenant of Works.

3. Hence, Not only Covenant-Benefits promised to them, but also Covenant-Duties imposed upon them, are the Advantages of Abraham and his Seed. So that this Covenant is their great Advantage every way. The Advantage of Covenant-Benefits (as hath been shown) is unspeakable: The Advantage also of Covenant-Duties is admirable, as will appear in this, That they must walk before God, and that by Faith and Obedience. Consider deliberately, 1. The way, wherein; 2. The Company, wherewith; 3. The terms, whereupon; 4. The ability, whereby; 5. And, The period whereunto they walk: and then see if this be not their Dignity, as well as Duty; their Remuneration, as well as their Obligation.

(1) The way, wherein they are to walk, is the best of all other ways in this world, viz. The Way of Faith and Obedience. ^1. This is God's way, prescribed by him to his people in all ages, in reference to their eternal good: all other are the ways of the flesh, of the world, of Satan. ^2. This is the Highway of Holiness, the beaten way of the Saints, (wherein the unclean shall not walk, ) so straight and plain, that wayfairing men, though fools, shall not err therein: all other are blind, crooked by-ways, wherein is nothing but error, wandering and stumbling. ^3. This is the secure way, safe from fear and danger of wild-beasts, enemies, robbers, &c. No Lyon shall be there, nor any ravenous beast shall go up thereon, it shall not be found there: but the redeemed shall walk there. They shall walk there before the Lord in holiness and righteousness all the days of their life, being delivered from the hands of their enemies, without fear. All other ways of unbelief and Disobedience, are dangerous and destructive ways: full of fear, mischief and misery. ^4. This is the comfortable way of peace, wherein alone we can find rest unto our Souls. All others are wholly uncomfortable ways, ministering no true peace, rest, or refreshment to them that wander therein. ^5. This is the narrow way tending unto life, which few find. All others are the broad way of Death, and many, yea most do walk therein. ^6. This is the only way to Christ: as Christ is the only way to God. All other paths lead from Christ, not to him. ^7. Finally, This is the only way bestrowed with all the Promises and Privileges recorded in God's Book: All others are beset with all the Threats and Curses denounced in the Scripture against Sinners.

(2) The Society and Company wherewith they are to walk in this way, is of all other absolutely the sweetest. Not only the Society of Saints, the excellent on Earth: but of the King of Saints, the Lord God himself, who is the supreme excellency of Heaven. They must walk before him: They must walk with him. Walking with him in white, shall be their glory in Heaven: Walking with him by Faith and Obedience must be their happiness on Earth. To them it's given, as a great privilege, to believe in God, and to obey him. Society sweetens and shortens the worst way: But such Society as God's, and in such a way, what is it but Sweetness itself? To walk with God on Earth, is to walk in Heaven on Earth. Enoch walked with God three hundred years together: And still walking with God, God translated him, that he should not see Death, and took him up into Heaven. Happy Enoch! What a long Heaven had he on Earth! and at last was translated from one Heaven to another: from an Heaven of Grace, to an Heaven of Glory. Consider, 1. They that walk with God, walk with light: for God is light, the Father of lights, and in him is no darkness at all. They walk with life: for God is life. They walk with Goodness: For God alone is the supreme, essential, eternal and infinite Goodness; There is none good but one, that is God. They walk in Love: For God is Love. 2. They that walk with God, need fear none evil, though in greatest dangers. Though I walk in the valley of the shadow of Death, (said David ) I will fear none ill, thou art with me, thy rod and thy staff they comfort me. God's presence is their Protection. He is their Rock, Refuge, Fortress, High-tower, &c. Their present help in Trouble. They that walk with God, need fear neither Sin, nor Sorrow, nor Death; neither Tribulation, nor Condemnation; neither Men, nor Devils; neither Grave, nor Hell: For they have more with them, then can be against them. 3. They that walk with God, can want no good thing, in their walk with him. From him they have all things; yea, in him they have all things, who is the only Goodness. Food, to relieve their hunger and thirst: Medicine, to heal their diseases: Shelter, to defend them from heat and cold, from stormy wind and tempest: Strength, against wearisomeness and faintness; my strength and mine heart faileth me, but God is the Rock of mine heart, and my portion forever. The light of his countenance shines upon them; Fresh supplies of his Grace are instilled into them; His peace passing all understanding, keeps their Consciences; His matchless Love in Christ is shed abroad in their Hearts; His sweet reviving Comforts delight the Soul; Himself in all his ravishing beauty, is familiarly manifested to them; His tenderest arms of mercy embrace them on Every side: And what shall I say? Himself is their portion for evermore, beyond whom there is nothing that can be desired in Heaven or Earth.

(3) The Terms whereupon they walk before, or with God, are terms of happy Reconcilement to him, and agreement with him in Jesus Christ. Can two walk together, except they be agreed? Their walking before God, implies their Agreement with God. Naturally Abraham and his Seed, as well as all others, were not only alienated from the life of God, but also Enemies against God and Christ, by principles of sin and wicked works; yea, enmity itself against God and his Law: and God was an enemy to them. But this Enmity is removed, and they reconciled to God; Meritoriously, by the Death of Jesus Christ; Instrumentally, by the Word of Reconciliation tendered and pressed earnestly by the Ministers of Christ; Efficaciously, by the operation of his Spirit, effectually calling and converting them unto God. So that now, God's frowns are turned into smiles: his displeasure into fatherly favor towards them: and all his estrangements from them, into dearest embraces of love. He owns them as his children, he kisses them with the kisses of his mouth, he tenders them as the apple of his eye, he loves them with fatherly affection, he counts them his peculiar treasure. Oh how delectable is it to walk with God upon such terms of saving Agreement! Happy Abraham, Happy all his Seed: for they shall still walk in the light of his countenance, they shall still taste the influences of his Peace and Love, they shall familiarly converse with him and enjoy him.

(4) The Ability, whereby they shall walk with God, is a Privilege peculiar to God's own Covenant-people, viz. Faith, Love, and other gracious habits of Sanctification. By these they are enabled to acts of Faith and Obedience. According to these, they only are created in Christ unto good works. Its given to them only to believe.

(5) Finally, The Period or Term whereunto they walk, that walk before God, is glorious. viz. ^1. Perfection of Grace: they must walk with God till they be complete in Christ, attaining to the measure of the stature of the fullness of Christ. Grace is glory begun: Perfection of Grace is the Suburbs of Glory consummate. If imperfect grace be so sweet and beauteous: how sweet and beauteous is perfect grace! And every step of their walking with God brings them nearer and nearer to Perfection. ^2. Fruition of glory. Walking with God on Earth, is walking to God in Heaven; that they may rest with him for evermore. Paul walked before God, whilst forgetting those things which were behind, and reaching forth to those things which were before, He pressed towards the mark, for the prize of the High-Calling of God in Christ Jesus. What prize? The prize of Heavenly glory, for which we walk and run in our holy Course. A Metaphorical allusion to running of a Race for a Prize. This is, That great recompense of reward, That Inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for them. That crown, crown of righteousness, crown of life, crown of glory. That far more exceeding and eternal weight of glory. That being conform to Christ himself in glory That Beatifical vision and fruition of God in Christ face to face, without interruption forever, in those heavenly Mansions of Paradise: which vision and fruition shall be the ravishment of their Spirits, the fullness of their joy, and the Glory of their Glory.

4. Hence, God required of Abraham and his Seed such a Federal Condition; as was to Abraham, and should be to his Seed, the way and means of Justification, ( though not precisely as a Federal Condition. ) For, Faith and Obedience wherein they are charged to walk, & which are Conditioned; are (though not as Conditions, ) the Means of their Justification. By Faith they are justified causally, and Instrumentally, in the sight of God, as Moses and Paul testify of Abraham; He believed in the LORD, and it was counted (or imputed ) to him for righteousness. By Obedience or good-works they are justified declaratively (as some distinguish) before men, to whom their faith is shown by their works: as James testifies of Abraham also; Was not Abraham our Father justified by works, when he had offered Isaac his son upon the Altar? &c. Or rather, may we not say more agreeably to the intent of Paul and James in their disputes about Justification; Abraham was justified, both by his Faith, and by his works internally before God: By his Faith, his Person was justified, and he accounted a righteous Person; By his works, his Faith was justified, to be a true sincere living and saving Faith? God accepts that Faith to justification, which is a fruit-bearing and working Faith: but accounts a workless Faith, to be a dead and worthless Faith. And as Abraham was, so his faithful Seed were to be justified (in the same sense) by Faith, and good-works; both which are required of them, but differently as Covenant-Conditions on their part towards God. So that God required of them such a Federal-Condition, as was, and should be the means of their Justification, though not as such a Federal-Condition. Thus God implicitly required Faith in Noah, as a Covenant-Condition, to believe his salvation in the Ark by water, a Type of Christ: and by this Faith conditioned, Noah was justified, and became heir of the righteousness which is by Faith. Like may be said of all the Periods and administrations of the Covenant of Faith: The Primary Condition required in them all, is that which should be the Means of Justification, viz. Faith. And in the Covenant of works before the Fall, The Federal-Condition required, was the way of their Justification under that Covenant, viz. Perfect and perpetual personal obedience.

This then is God's observable way in all Sorts of his Covenants with man, whether of Works, or Faith, to impose upon the Federates such Condition, as under that Covenant should be their respective Justification. And thus the Lord dealt here with Abraham and his Seed, requiring such Condition of Faith from them; as was, and should be (though not as such a condition) the means of Justification to them. And no wonder. For, 1. This is according to the Nature of the Covenant. The intent of God's Covenants with men, is to reveal to them that righteousness whereby they shall be justified before God. In this Covenant with Abraham, The matter of their righteousness in Christ, is revealed in the Federal-Promises on God's part: The means of applying this righteousness is revealed in the Covenant-Condition on Abraham's part; viz. Faith. 2. Hereby, Abraham and his Seed had a clear Justification laid before them touching the kind of Covenant which they were under. The Primary Condition of the Covenant declares it to be A Covenant of Faith, and not A Covenant of works. And therefore they are to demean themselves under it accordingly: Seeking for righteousness, not from within themselves by works, but wholly from without themselves by Faith. 3. Hereby Abraham and his Seed have great encouragement to cheerful performance of Covenant-duties and Conditions: which in some other respects should be the Means of their Justification before God. And Justification before God is a mighty Motive.

5. Hence, Those that walk not in Faith and Obedience before God, have no Sound Evidence in themselves that they are in Covenant with God. They may have many groundless thoughts, imaginations, and presumptions of their good Covenant-state with God: but without this walking before God, can have in themselves no solid evidence of any such Covenant-state; Because they utterly fail in their Covenant-Duties on their part required: which should actually put them into Covenant-state and Relation with God. They must not think that God will be bound by Covenant-Promises on his part to them; and they remain loose and unbound by Covenant-duties to God. The foederal bond is mutual and reciprocal. The Lord may upon terms tender himself to be a God in Covenant to them who are and remain mere strangers and enemies both to him and his Covenant: but he never actually becomes a God in Covenant to any, but he enables them, through his Grace, Actually to walk with him in Faith and Obedience. Covenant-union betwixt the Lord and his, is still attended with Covenant-Communion.

Now, such as these walk not in Faith and Obedience before God; and consequently, remaining such, they can have no true Evidence in themselves that they are in Covenant with God, viz. Those,

• (1) That are not God's workmanship, created in Christ Jesus unto Faith and Good works, which God hath ordained that we should walk in them. Till Supernatural Habits of Faith and Obedience be created and wrought in us by God, we have no ability to walk with God: no more then a lame man can walk without limbs. Where there's no New-Creation, there can be no new Course.
• (2) That are still in the state of Sin, under sin; that is, under the Power and Reign of it, as Naturally all are. All such are out of the way, quite out of God's way: Destruction and misery are in their ways; And the way of peace have they not known; There is no fear of God before their eyes. Now all such are under sin, yea under the full Dominion and Reign of Sin, as, 1. Willingly