Renewal of covenant the great duty incumbent on decaying or distressed churches. A sermon concerning renewing of covenant with God in Christ, preached at Dorchester in New-England, the 21. day of the 1. moneth 1677. being a day of humiliation there, on that occasion. / By Increase Mather, teacher of a church in Boston. ; [Eleven lines of quotations] Mather, Increase, 1639-1723. Approx. 67 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2005-12. N00180 N00180 Evans 239 Wing M1244 APX4870 239 99021649

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Early American Imprints, 1639-1800 ; no. 239. (Evans-TCP ; no. N00180) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 239) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 239) Renewal of covenant the great duty incumbent on decaying or distressed churches. A sermon concerning renewing of covenant with God in Christ, preached at Dorchester in New-England, the 21. day of the 1. moneth 1677. being a day of humiliation there, on that occasion. / By Increase Mather, teacher of a church in Boston. ; [Eleven lines of quotations] Mather, Increase, 1639-1723. [8], 21, [3] p. ; 19 cm. (4to) Printed by J.F. [i.e., John Foster] for Henry Phillips, and are to be sold at his shop in the west end of the Town-House in Boston., Boston; : 1677.

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eng Covenant theology. Fast day sermons -- 1677 Mar. 21. 2004-05 Assigned for keying and markup 2004-10 Keyed and coded from Readex/Newsbank page images 2004-11 Sampled and proofread 2005-05 Re-keyed and coded from Readex/Newsbank page images 2005-06 Sampled and proofread 2005-06 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion

Renewal of Covenant the great Duty incumbent on decaying or distressed CHURCHES.

A SERMON Concerning Renewing of Covenant with God in Christ, Preached at Dorchester in New-England, the 21. Day of the 1. Moneth 1677. being a Day of HUMILIATION There, on that Occasion.

By Increase Mather, Teacher of a Church in Boston.

Deut.29 1.

These are the words of the Covenant which the Lord commanded Moses to mak with the Children of Israel, in the Land of Moab, beside the Covenant which he made with them in Horab

Jer.50.5.

Come, let us join our selves to the Lord, in a perpetual Covenant that shall not be forgetten

Disputare etiam 〈◊◊〉 un one praedicta reformata, (h. e. pro personali et explicita cum Deo et cum Ecclesia 〈◊〉 ) ex 〈◊〉 lia professione Fidei, Foederisque personali pactione, quam in Reformatione sua Nehemias &c. necessarium arbitrati sunt.

Parker de Polit. Eccles. Lib. 3 p. 172, 173.

In Veter Testamento 〈◊〉 serè legimus de renovatione 〈◊〉 , quot es refertur sole nis aliqua Ecclesiae Reformatio.

A es. Med. Theol. 〈◊〉 . Cap.32. Th.1 .

BOSTON; Printed by J.F. for Henry Phillips, and are to be sold at his Shop in the West end of the Town-house in Boston. 1677.

TO THE CHURCH OF CHRIST IN DORCHESTER Dearly Beloved in the Lord Jesus.

THere are (though none such that I know of amongst you) who have opposed the Doctrine of the Church-covenant, not only as to Renewals thereof, but they strike at the thing it self, denying it to be an Ordinance of Christ, or to have any Scripture foundation. Mr. Cotton in his Book of the 〈◊〉 My Father in his printed discourse of the Church Covenant. Mr. Hooker in his 〈◊〉 of Church discipline. Ch. 4, 5. 6, 7 Mr. Norton in Responsed Apol. Cap. 2 The Platform of Discipline. Ch. 4. Those Eminent servants of God who were Instruments in the hand of Christ, of planting these Churches, have asserted and proved, not only that Covenanting is lawfull, but necessary and essentiall to the very Being of a Church. Albeit I doubt not but that you unto whom I am now speaking; are fully satisfied in the Truth concerning this matter, yet it may be, it will not be altogether unprofitable (as tending to your 〈◊〉 establishment in the present Truth) to remind you of the Arguments whereby that Principle of our way (and we trust the way of Christ) hath been confirmed, And they are such as these.

1. It is clear, beyond dispute that the Church under the oldTestament was established by Covenant; and therfore the unchurching of the lews is expressed by that of breaking their Covenant. Zach. 11.9, 10, 14. 2. The Names which are given to the Church in Scripture bear witness to this Truth, It is called a City, Psal. 87. . Eph. 2. 9. Every City is united by Covenant; The Citizens are received into Jus Civitatis, into right of City priviledges by some Covenant or Oath. Again, the Church is said to be Espoused to Christ, 2. Cor. 11.2, And they that joyn to the Church are said to be married to the Church, If 62. 5. Now we know that marriage cannot be without Covenanting. 3. All Relations which are neither naturall nor violent, but voluntary, are by vertue of some Covenant; Church Relation is voluntary; therefore the Covenant doth constitute men in such a Relation. 4. If a Church decayed is to be restored and reformed by Renewing their Covenant, then the Church is at First Erected thereby; For things are to be Reformed by reducing them to their first Institution. Math, 16.8, 1. Cor. 11. 23. Rev. 2.5. But that the Church hath still been Reformed by Renewall of Covenant, the Scriptures do abundantly testify; How rarely do we read of a Church Reformation attained, but in this way? 5. Let the Inventory of all other Respects be brought in and considered, and it will be found that none of them constitute a Church, and therefore this of the Covenant only must. It is against reason to Imagine that meer Cohabitation should doe it; For then Infidels would be of the Church. Nor doth a meer external profession make a man a member of this or that Church; For then it would be impossible to excomunicate or cut off a corrupt member from such a body Politick, since it is not in the power of men to prevent any one from making a profession of the Gospel. Nor doth Baptisme constitute a member of the Church: For then, if a mans membership ceaseth by dissolution of the Church, Excommunication, dismission, his Baptisme, if the form of membership, would become a nullity. It remains then, that a particular Church is constituted by the Covenant, or agreement of Saints to walk with God, and one another, according to the Order of the Gospel.

It hath been objected by some, that the Doctrine of Explicit Covenanting doth unchurch all Christians but those of our way; such a practice not being known to the Christian World untill the late Separatists began it. Unto all which, the old answer is sufficient, that although the more Explicit the Covenant is, the better: See 〈◊〉 of the Catholick 〈◊〉 . P. 41. & Mr. Burroughs 〈◊〉 . p. 69, 79. there is much of the visible glory of Christ appearing in it; and certainly when men visibly, and Explicitly bind themselves and their Children to Christ, they cannot bind them to a better Master; nevertheless, Explicitness is only an Adjunct of the Covenant, therefore not Essentiall to the Being, though desireable as to the Order, and Well-being of a Chu ••• Nor is it true that explicit Covenanting was not in use, except among those of the Separation; For de polit. 〈◊〉 . L 30. 16. Parker and de polit Eccles. L 1. p. 158. L. 3 p. 721. Zepper ••• (who had reason to know it) declare that upon their personal knowledge, such Covenanting as we plead for, was practised in some of the reformed Churches; Yea it were easy to produce Parker 〈◊〉 supra Decrees of Reforming Synods, determining that none should be received into their Churches, but in such a way; And therefore a late learned, and worthy Hornbeck in Epist ad Dureum. p. 305. &c. Professor in the University of Leyden, confesseth that those of the Congregational way are not to be blamed for their Doctrine about the Church Covenant; Also I ordinis fratrum Bohem. Histor. Comenius testifieth, that such Explicit and solemn Covenanting as we plead for, was practised in those famous Churches in Bohemia. And it is famously known Se the 〈◊◊〉 3 p 864. & Clarks 〈◊〉 2 p. 604. that there was a Church of Christians so combined together in England in Queen Maryes dayes, all whose names were written down in a Book which that blessed Martyr Cuthbert Sympson (the Deacon of the Church) had by him, which Book was strangely preserved from falling into the hands of the adversaryes, by means of a redoubled dream of Mr. Roughs, the Pastor of that Church. And that great Reformer 〈1 paragraph〉 John Alafco gathered a Church in London, who were conjoyned by explicit Covenant, in K. Edward the 6th. his dayes. The Dutch Church now in London are the Posterity of that people. 〈1 paragraph〉 Furthermore, it is evident, from Justin Martyrs testimony (who lived in the very next age to the Apostles) that Christians in those dayes did explicitly Covenant. For he saith of them, 〈 in non-Latin alphabet 〉 &c. They were such as did give themselves to God, & did profess they believed that the things taught in the Gospel were true, and that they would for the future lead their lives according thereunto.

Others have objected, that we find nothing in the New-Testament concerning a Church Covenant. And suppose it were so indeed, Is the old Testament Apocrypha in these dayes? Its a solid Notion, that things abundantly insisted on in the Old Testament, and matters about which there was no occasion for controversie in the Apostles time, are sparingly mentioned in the New Testament. As therein much is not said concerning the Sanctification of the Sabbath, Nor express mention of the Baptisme of Infants, it was so plain and unquestionable a thing, that the Infants of Believers should have the initiating Seal of the Covenant applyed to them, that there was no need to insist expresly on a matter then so clear & indisputable. And as for the ChurchCovenant, there wants not New Testament proof for it. For some Scriptures in the old Testament which speak of it, refer to the days of the Gospel. So Ifa. 56.6, 7. & 44.5, & 62.5, Jer. 50.5. Ezek. 20 37. And in the New-Testament we read of the Churches being espoused to Christ, and that Church-Members are FellowCitizens, and of their being in Fellowship together, & being added to the Church, all which expressions imply such covenanting as is by us propugned and practised.

And if the thing it self be warrantable, the Renewall of it is in case a duty. Nor can I think of any momentous objection against it; I know some are scrupulous (and it is good to be of a tender Conscience) lest men be not duly prepared for a Renewall of Covenant, and will not keep their Ingagements, and so greater Judgment follow, But it may be Replyed, 1. This striketh at all Explicit Covenanting, yea by this Argument we must have no days of Humiliation, no coming to Sacraments, because if professors be formal in these things, they break the third Commandment, and the Lord will not hold them guiltless. 2. Our Churches are (through grace) as well prepared for this duty as the Children of Israel were sometimes when they Renewed their Covenant, & a blessing followed. 3. If only an Externall Reformation should be attained ther by that may prevent outward Judgements. 4 A number of living Christians will be sincere in what they do, & to bring down a blessing upon others as well as themselves. Christ sometimes judgeth of his Churches by the Gold that He seeth in them If a few Golden sincere members in a Church Renew, and keep their Covenant with God; the Societyes and Towns, whereto they belong, shall fare the better for them. In a word a Christian should not be like him that Luther speaketh of, who because he made many promises to God, that he would serve him in newness of life, and yet kept them not, therefore resolved to live at a loose end, and never ingage himself to God any more. Only a work of this nature should be done not in our own strength, but humbly depending upon Christ, and with all possible seriousness, since it is a most dreadfull thing to transact personally with the holy, and infinitely glorious Majesty of heaven and earth.

And now (my Brethren) as for the publication of this Sermon, it was your concurrent desires that prevailed with me to consent unto it. And I must confess that I have peculiar reason to be willing to serve you in any thing wherein I may, for I was once an unworthy Member of your Church, and my first publick Labours in the Ministry (now twenty years agoe) were bestowed amongst you 〈◊〉 You were my Fathers Flock, and (I suppose) the greatest part of you now living, the Seals of his Ministry, who served Christ amongst you for the space of thirty three years and more without ceasing. You have also manifested your willingness (before his death & since also) that I (however unworthy) should have been my Fathers Successor. Your undeserved love wherein I shall whilst I live acknowledge, & bear a gratefull Remembrance of. And I bless God, who hath provided another, a faithfull Pastor for you, and long may he continue as a Blessing among you, and over you in the Lord. If this, or any other weak endeavour of mine, may be a means to promote your spiritual Edification, I shall have cause to rejoyce. Yet I think I should hardly have given way to this publication, had not some Judicious and worthy Persons, conceived that it might (if the Blessing of Christ goe along with it) tend to promote the holy work, by you lately and solemnly (and I hope sincerely) attended in other Congregations also. And who knoweth how far your Example may provoke others to a godly emulation? The Lord help us to be in earnest in the matter of Reformation, and therefore to attend all means which God hath sanctified to the attainment of that end, in this New-Englands day, left greater Fires be kindled, and more Candlesticks removed out of their places, and then it be too late to prevent those evills which as yet may possibly be diverted.

I shall add no more at present, only that I do (not in a Complemental way, but earnestly) desire the help of your prayers that I may be enabled to fulfill the Ministry which I have received of the Lord, and finish my course with joy. So beseeching the Grace of the Lord Jesus to be with you, I rest,

Yours in the Lord alwayes Increase Mather. BOSTON, 22d of 3. Moneth, 1677.
Neh. 9. 38. And because of all this we make a sure Covenant.

THis Book of Nehemiah is Historical, amongst other things we have an account of what was done by the Jews (in those dayes the only Church of God upon earth) after they were delivered from the Heathen Nations, who had sorely wasted and destroyed them, in order to a Reformation of those evills that had provoked the Lord against them. There are two things mentioned that way in his and in the following Chapters. 1. They kept a day of solemn Humiliation by fasting and Prayer: the time when this day was observed is expressed in the first Verse of this Chapter, Now in the twenty and fourth day of the moneth, the Children of Israel were assembled with Fasting and with Sackclothes; and the manner how the day was observed, and the time spent is expressed in the third verse, namely in hearing the word and in Prayer: They read in the Book of the Law of the Lord their God one fourth part of the way, and another fourth part they confessed. In their Confessions they doe, 1. Acknowledge the Lords great goodness to them and to their Fathers, in that he called Abraham and established a Covenant with him and his seed after him in their Generations, and brought them out of Egypt, wonderfully preserved them in the Wilderness; setled them in the land of Canaan, and there saved them many a time. The greatest part of this Chapter is taken up in acknowledgments of this nature. 2. They confess their own ingratitude and unworthy walkings before the Lord, v 34.35. 3. They confess that they were under solemn Rebukes of Providence, v. 36, 37. 4. They likewise confess that God was just in all that evill that was come upon them, v. 33. Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly.

2. We have the Relation of another thing done in order to Reformation, viz. a solemn Renewal of their Covenant, which was a consequent of their Confessions and Humiliations before the Lord. And of this we have an account in the next, as also in the last verse of this Chapter, with which some begin the Chapter following, sic Junius, Piscator et alii. these words having a connection with the things related therein.

In this verse we have 1. the duty performed, 〈◊〉 the making of a sure Covenant. We make] Hebr. 〈 in non-Latin alphabet 〉 we strike a Covenant. The word originally cometh from a root that signifieth to cut or kill, because it was the manner Stabant et 〈◊〉 firmabant Foedera porta. Vir 〈◊〉 . 8. of old in confirming Covenants, to kill some creature or other; by which Rite they intimated that God should strike and kill and cut in pieces him that did not make conscience to keep the Covenant. A sure Covenant] the Hebrew word 〈 in non-Latin alphabet 〉 which is here used signifieth Fidelity. 〈◊◊〉 Foedus Fidelitatis i. e. de ser ards fidelitate 〈◊〉 Vatablus is 〈◊〉 It is as much as if it were said, we plight our Troth unto the Lord. Sept. 〈 in non-Latin alphabet 〉 we engage our Faith upon it, that we will observe what we have promised, and walk more closely with God for the time to come, then we have done in the dayes that are past & gone. 2. We have the Form or manner of proceeding in this Ingagement, it was done by writing. They did bind themselves to the Lord, not only by their words, but with their hands, that so they might be sure to be fast bound unto him. And because the Congregation was very great & numerous, & no doubt many amongst them too that were not able to write, therefore their Rulers and chief men subscribed in the name of all the rest.

I shall only speak to the duty at present: we know that this people was in Covenant with God before this day of Fast was kept, and therefore the making of a Covenant here spoken of, intends only a Solemn renewal thereof.

The Doctrine therefore before us; is, That there are times wherein solemn Renewal of Covenant is a duty incumbent on the People of God. 〈◊〉 Now for the clearing of this Doctrine, there are four things that may be briefly enquired into. 1. What is implyed in making a Covenant with God. 2. How it doth appear that renewal of Covenant is a duty. 3. When the Lords people ought to renew their Covenant. 4. The Reasons why they should do so.

Q. 1. What is implyed in making a Covenant with God? A. 1. It Implyes a chosing the Lord the only true God in Jesus Christ to be our God. Psal. 48. 14. For this God is our God for ever and ever. This is C venanting, even a making an everlasting Choice of God. Hence it is expressed by that of Cleaving to the Lord. Josh. 23. 8. but cleave unto the Lord your God. h.e. chose him and him only and for ever as your God. The Substance, Soul and Life of the Covenant is in this. As the Sum of the Covenant on the Lords part is expressed by that of his being the God of his people, Jer. 31. 33. I will be their God and they shall be my people. An expression which is used (as some observe) at least fifteen times in the Scripture, to express the Covenant: so the substance of the Covenant on our part is comprehended in that of taking the Lord to bee our God. And this is done inwardly when the heart is given up to God, when their is an entire resignation of a mans soul and self unto God in Jesus Christ. 2. Cor. 8. 5. They gave their own selves to the Lord. Or outwardly and visibly, h.e. when men do profess before all the world that they are and would be the Lords Servants. Hence, when the Lords people did solemnly renew their Covenant in Joshuahs time, he said to them, you are witnesses that you have chosen the Lord to serve him. Josh. 24. 22. that was their open profession and declaration that they were the Lords servants. It is therefore expressed by that of avouching the Lord. Deut. 26. 17. Thou hast avouched the Lord to be thy God this day. So thou hast said, Hebr. 〈 in non-Latin alphabet 〉 professuses quod sit tibi in Deum Lud. de Di. 〈…〉 else Deun. Castellio so thou hast solemnly professed. Also, Covenanting with God in the dayes of the New-Testament is noted by expressions importing the same thing, Isai. 44. 5. (a Scripture that doth relate to Gospel times) one shall say I am the Lords, and another shall call himself by the Name of Jacob, and another shall subscribe with his hand to the Lord, and surname himself by the name of Israel. How subscribe with his hand? what is the meaning of that? It is English An ••• as much as if it were said, he shall be the Lords Volunteer, as a Souldier that cometh, and with his own hand lifts himself under such a Commander, openly declaring that he will live and dye in the service of such a General. Hence also Christians by reason of their Covenant are said to have the Name of God written in their foreheads. Rev. 14. 1. It was an antient Custome, that Vegetius , 2. 5. souldiers had their Generals Name or brand marked on their hands, and odiginus l. . 3 . servants had their Masters Name marked on their foreheads, whereby it was manifest before the world, whose servants they were, in allusion to that, the Lords Covenant people are in the Revelation, said to have the Name of God, and the Name of Christ on their foreheads, h.e. they are such as do openly in the sight of heaven & earth profess that they are his Servants and Subjects. Therefore,

2. This making a Covenant, doth imply a professed subjection to the revealed will of God. As amongst men, there being a Covenant between Master and Servant, the Servant is bound to obey the Master, and to fullfill his will, so a Covenant People have promised submission to the will of God. They are bound to own and subject unto the holy wayes of God. Inasmuch as the Children of Israel had avouched the Lord to be their God, therefore they were under obligation, to walk in his wayes, and to keep his Statutes, and his Commandments, and his Judgments, & to hearken to his voice. Deut. 26. 17. Yea indeed, such a people, are bound absolutely to subject to the will of God, so as to obey him not only in some things but in every thing that he shall see good to enjoyn upon them. This we see in the Context, when this people renewed their Covenant, they promised saying, we will observe & doe all the Commandments of the Lord our Lord. Neh 10. 29. And we read of the Corinthians that after they became a Covenant People, they did professedly subject themselves to the Gopsel. 2. Cor 9. 13. your professed subjection to the Gospel of Christ They subjected themselves to the Doctrine of the Gospel, to the order of the Gospel & to all the holy rules of the Gospel v. Belgick Aunot, One Duty much commended and required in the Gospel is Charity and Benificence towards needy Saints, & the Corinthians by reason of their Covenant were professedly ingaged to that Duty, and by their practice they owned before all the world their Profession and ingagement in that respect.

3. This Covenanting which the text speaketh of, doth imply arenouncing of those things which are inconsistent with the service of God. e.g. The love of the world is inconsistent with the service of God. Mat. 6. 24. Ye cannot serve God and Mammon. They then that have covenanted to be the Lords Servants, are under ingagement, (that whatever they have been in former times) they will be Lovers of the world no longer. Again, the Service of Sin is inconsistent with the Service of God; and thence they that make a Covenant with the Lord, doe ingage that they will not serve sin any longer. Wherefore Joshuah said unto the people when they were about to renew their Covenant, you cannot serve the Lord, for he is an holy God. meaning that they could not serve him & keep their sins and Idols too. Josh.24.19. And Christians in the primitive times, when they did enter into Covenant with God they 〈1 paragraph〉 did expresly declare their renunciation of Sin, Satan and the World. When the Question was solemnly put to them, 〈◊〉 ? dost thou reuounce the enemies of Christ, and of thy Souls Salvation? They would answer again, spondeo et abre nutio, I utterly renounce them all, and promise to serve not them but Christ. 〈1 paragraph〉 The like custom to this hath been solemnly observed in some of the reformed Churches. And we see in this Context, that when these Israelites renewed their Covenant, they promised to forsake such and such sins, as afterwards we shall hear more fully. In a word, such Doctrines as are inconsistent with Truth in Religion, and such practices as cannot stand with Power of Godliness a people that renew their Covenant are bound to renounce them. We come then to the Second Enquiry, viz.

Q. 2. How it doth appear that it is not enough for men to make a Covenant with the Lord, but that solemn renewal of Covenant is sometimes a Duty?

A. We shall mention three Arguments, all of them evincing the Truth of the Doctrine before us. 1. It is evident that renewal of Covenant is a Duty, in that men ought frequently to worship God. Whenever God is worshipped the Covenant is renewed implicitly. No man doth at any time worship Jehevah, but he doth therein and thereby avouch the Lord to be his God, inasmuch as that which we worship we own to be God, and our God also. And hence is that expression, Psal. 50. 5. My Saints that have made a Covenant with me by Sacrifice, because as often as the Lords people did offer Sacrifice to the Lord, they did by that act of Religious Worship, renew and confirm their Covenant with him. 〈◊〉 p 247. Sacrificing was of old a foederal Rite. So, when the Lords people sanctifie a Sabbath to the honour of his Name, they do by that virtually renew their Covenant. Ezck.20.20. Hallow my Sabbaths, and they shall be a Sign between me and you, that you may know that I am the Lord your God. Due observation of the Sabbath, is one Sign of a Covenant people When men doe religiously observe the Christian Sabbath, they acknowledge themselves to be under the New Covenant, even the Covenant of Grace, as under its new and last and best way of Administration, and that Jesus Christ is their Lord and Saviour. Yea whenever Christians pray unto God in Christ, especially when they Fast and Pray, the Covenant is renewed: for then they profess that God in Jesus Christ is the object of their Faith, and implicitly (at least) promise to endeavour a Reformation of the sins which they confess and beg the pardon of. Inasmuch then as dutyes of divine worship ought frequently to be attended, it is not enough for men once to enter into Covenant, but there must be a renewal of that Covenant.

2. The Truth is further evident, in that the Lord hath appointed Seals of his Covenant. Under the old Testament the Covenant was sealed by circumcision and the Passover: and we know that Baptisme and the Lords Supper are the Seals of the New-Testament; and therefore they are commonly called Sacraments. Which word doth import the highest engagement that may be; yea an Oath of Fidelity. It is 〈1 paragraph〉 a military word: For Souldiers in former times were wont to take an Oath of Fidelity to their General, and this they called the Sacrament. They would say one to another, have you taken the Sacrament? meaning, have you yet taken the Oath of Allegiance to your General, that you will be faithfull unto him to the Death? So they that are subjects of either of the Sacraments appointed under the New-Testament, are under an Oath of Fidelity unto Christ. By Baptism Christians make a sure Covenant with the Lord. Hence they are said to be baptised ( 〈 in non-Latin alphabet 〉 Beza. in Nomen) Into the Name of the Father and the Son and the Holy Ghost Math. 28.19. Because the Baptised person is bound to approve himself as becometh a Servant of that God who is Father, Son and Spirit, and Baptisme is said to be into the Name of the Lord Jesus, Act.19.5. inasmuch, as the party baptised is under solemn ingagement to submit to the Name and Authority of the Lord Jesus in all things. When a Father (or Mother) presents his child to Baptisme, the Covenant is not only then sealed to the Child, but confirmed with the Parent, Yea he by bringing his child to Baptisme, doth renew his taking hold of that Covenant, wherein the Lord hath said, I will be a God to thee and to thy Seed. Also, In the Lords Supper the Covenant is renewed both on the Lords part and on ours. Christ therefore when he did institute that Ordinance of the Supper, said, this Cup is the New-Testament in my blood which is shed for you, Luk. 22.20. h.e. the wine in the cup doth signifie the Blood of Christ, whereby the Lord doth confirm the new Covenant with the Believer, and the Believer doth by drinking of that cup, anew take hold of his interest in the Covenant of Grace, and promise to walk before the Lord according to the terms of the Covenant. Now this Ordinance of the Supper ought frequently to be attended. 1.Cor.11.26. As often as ye eat this Bread and drink this Cup. So that it is an Ordinance which Christians ought often to worship the Lord in. Some of the Antients, Justin Martir, aed Turtullian. doe expresly testifie that the Lords Supper was in those primitive times observed every Lords day, and the Scripture (in the Acts of the Apostles) doth intimate no less. However it ought to be often administred, albeit there is no stated Rule determining just how Often, and therefore the Covenant is often to be renewed.

3. The Lords people ought to renew their Faith and Repentance, and that implyeth a renewal of Covenant. When a Sinner is truly converted, then is he savingly brought into Covenant with God in Christ. They that pretend to Conversion, Faith, & Repentance are visibly in Covenant with the Lord, and they that are really converted, are everlastingly in Covenant even betrothed to the Lord for ever. Now there are renewed Conversions which the Lords own children may stand in need of, especially in case of any great iniquity committed against the Lord, or special Corruption breaking forth. Hence David after his lamentable Fall, in that matter about Uriah the Hittite prayed as in Psal. 51. 10. Create in me a clean heart O God and RENEW a right spirit within me. He saw that he stood in need of going over the work of Conversion again, and so of Renewing his closure and covenant with God in Jesus Christ. And it was said to Peter, when thou art converted, h.e. when thou shalt have renewed thy turning to the Lord. Thou (saith Christ) wilt break thy Covenant & Promise. Thou hast promised to stand by me thy Master whatever come of it; but Temptation will be too hard for thee, and then thou must renew thy Faith and Repentance.Luk.22.32. Yea it was said to all the Disciples of Christ, except you be converted, Mat.18.3. intimating that there was a necessity of their being converted anew from a particular Corruption, which was at that time too prevalent in them. Moreover the Lord Jesus doth call upon the Churches in Asia to repent, as we see in the 2d. & 3d. Chapters of the Revelation. They had repented before Christ sent those Epistles from heaven to awaken them, yet the Lord would have them to renew their Repentance; and that implyeth that renewal of Covenant, which I am now speaking of. But the truth in answer to this enquiry will appear morefully in speaking to the third particular proposed, viz,

3. When the Lords People ought to renew their Covenant?

Ans. I shall only speak concerning those more solemn and extraordinary renewals of Covenant, which the Text hath especial reference unto. For I delight to keep as close as may be to the subject I have in hand. This then of a more solemn Renewal of Covenant is a Duty in two cases especially, both which are notified in the Context.

1. In case of eminent danger and distress, So here this Church and Congregation of the Israelites having said we are in great distress, it is added, and becauseof all this, we make a sure Covenant. The truth is that the very dictates of natural Conscience, direct men to renew their Vows and Covenants with God at such times. And instances are not rare in the Scripture confirming this. When Jacob was to remove from his Fathers house, that was an hazardous undertaking, wherefore, he vowed a Vow saying, if God will be with me, and keep me in this way that I goe, so that I come again unto my Fathers house in peace, then shall the Lord be my God. thus did he renew his Covenant. Gen.28.20,21. And Jepthah, when he was greatly distressed by reason of the Heathen who made an unjust Warr upon him, that put him upon solemn vowing to the Lord, and so renewing his Covenant in that way, Judg.11 30. Likewise the children of Israel, while yet in the Wilderness, when some of the Heathen that lived in the southern parts, fought against them and took some of them Prisoners, they vowed a Vow to the Lord, Numb. 21.1,2. Yet more, when the first Generation of those that came out of Egypt were dead, and another Generation risen up, who were called of God to ingage in Warr against the Heathen Nations round about, Moses put them upon renewing their Covenant, Deut. 29.1. These are the words of the Covenant, which the Lord commanded Moses to make with the children of Israel in the Land of Moab, beside the Covenant which he made with them in Horeb, Which sheweth that that only was a renewal was only a renewal of the Covenant. It was necessary that the new Generation should come under the bond of a renewed Covenant.

2. In case of Apostacy from God, Renewal of Covenant is a Duty. Thus also in the Context: they confess that such and such departures from the Lord were to be charged upon them, and because of this they made a sure Covenant; especially if there be any notable defection and degeneracy among a professing people, their great duty is to make haste to recover themselves by a solemn and sincere renewal of their Covenant with God in Jesus Christ. If there be corruption in Worship, then this duty ought to be attended. So in Asas time, 2 Chron.15.12. And in Jehojadias time. Chap. 23. v. 16. And in the dayes of Hezekiah and Josiah.Chron. 29.8. and 34.3 1. Or if there be corruption in manners, though there should be a purity as to external Worship, this renewing of Covenant with God is then also a duty. It is a great mistake to think that the Lords people of old never renewed their Covenant except they were fallen to Idolatry: For the Jews were not Idolaters after the Captivity, therefore the Pharisees could say, we are not born of Fornication, meaning, they were not Idolaters; and so not guilty of spiritual adultery, Joh.8.41. Yet after the Captivity they renewed their Covenant with God from time to time. So Neh.10. And again in the 5th. Chap. v 12, 13. Also in Chap. 13.v.25 And in Ezra 10. 〈◊〉 There were scandalous evills amongst them in respect of transgressions against the 2d. Table, and therefore they did, (as was in such case their duty) solemnly renew their Covenant. Now these things are written for our instruction, upon whom the ends of the World are come, 1 Cor. 0. 11. As the judgments which befell the Jews of old were recorded for our Admonition, so the course which they did (according to God) observe for the removal on diverting Judgment, is recorded for our imitation; and in special is it 〈◊〉 concerning this renewing of Covenant, which the Text speaketh of.

Q. But why should this be?

Ans. I shall mention but one Reason of the Doctrine, and that is; because of the Glory which doth come to God hereby. The Lord Jehovah looketh upon himself as honoured, when his Creatures doe own him and submit unto him as God, and therefore when this submission is in the most solemn manner renewed, it tends exceedingly to the glory of the Name of God. Moreover this renewal of Covenant with God through Jesus Christ is the great Scripture expedient, in order to the accomplishing of Reformation among a professing people. Search the Scriptures, and you will still find, that when any notable reformation was effected in the Church, it was in this way attained. And therefore Piscator 〈1 paragraph〉 upon this Text hath a good observation. Here (saith he) is an Example touching renewal of Covenant, which Churches ought to to insitate when they desire to carry on the work of Reformation. Again, this is the way to prevent much Sin & dishonour to the Name of God. & that seems 〈1 paragraph〉 to be the special Reason why the Covenant was renewed not long before Joshuahs Death. Whatever private or particular transgressions there might be, we know not; but it is evident that there was no publick or general defection till after Joshuahs dayes; for it is testified, that the people served the Lord all the dayes of Joshuah, and of the Elders that outlived Joshuah. Judg.2.7. Therefore in his dying Exhortation he said unto them cleave unto the Lord your God, as you have done unto this day. Josh. 3. 8. Why then did he put them upon renewing their Covenant? Even that so they might be ingaged against sin and Apostacy from God for the future. Hence it is said, Ch. 24.25. Joshuah made a Covenant with the People that day, and set them a Statute and an Ordinance in Shechem, that is to say, he did ratisie it as a standing perpetual Ordinance to them and to their posterity, so that Joshuahs design was by a Covenant for the future, to restrain them from Idolatry and Apostacy. As for those that are sincere, and truly Conscientious, such a renewal of Covenant as I am speaking of, will ingage them to a more close walking with God. And others that it may be are not gone beyond a legal work, such a Covenant will be an awe upon Conscience, so as to prevent the Commission of many a Sin. They that have any Conscience in them, will be afraid to sin when under such solemn ingagements to the contrary. So then it doth in more respects then one, tend to the honour of God, & therefore his People ought to renew their Covenant.

USE. 1. Here is matter of sad Conviction and Reproof. And there are especially three sorts that do fall under just Reproof from this Doctrine. 1. They that do not enter into Covenant with God; who are so far from renewing, that they doe not so much as strike a Covenant with the Lord. Some there are that doe not visibly take hold on the Covenant; however not in that explicit manner which is to be desired: of this sort are they that can content themselves to live without Church fellowship, which is a 〈1 paragraph〉 great sin and provocation to the Lord. For breaches of the second Commandment doe provoke the Lord to Jealousie. Now to neglect divine Institutions, such as Baptisme and the Lords Supper, and Church fellowship in order thereunto, is to be guilty of breaking that Commandment, and God doth many times punish the neglect of his own Institutions, with as great severity as he doth plague for the practice of humane inventions in the things of God It may well be thought that this is one special transgression, which hath provoked the blessed God to let loose the Heathen against those that doe profess his Name in this Land. It is a 〈◊〉 sad thing that there should be found in the midst of thee 〈◊〉 New-England, whole Plantations of men that will call themselves Christians, and yet have lived all their dayes like heathen, without any Sacraments or instituted Worship of God. Wofull to be spoken! many have been born in New-England that never saw a child baptized in their lives, and that know not what the Lords Supper meaneth. Yea amongst our selves many that content themselves to live in a careless neglect of that Ordinance, not being conscientious in endeavours to prepare themselves for, and in an orderly way to come to the enjoyment of that blessed Ordinance. Our Fathers came into this Wilderness on purpose that so they might build an house for God, and walk with him in all his holy Institutions; and therefore there are none in the World, in whom neglects of that kind are so evill and provoking to the most High, as in the Children of such Fathers. Others there are that doe not inwardly and sincerely enter into Covenant with God. And that is true concerning all unconverted Sinners, all that are in a natural irregenerate estate. The natural man is a Servant to sin and Satan, and not to God. He 〈◊〉 say (as the Church speaks Lament. 3. 26.) the Lord is my portion saith my 〈◊〉 . His heart chuseth something else, and not the Lord for his Portion. Though such is the exceeding riches of the grace of God as that he offereth himself as God to every soul where the Gospel is preached, the grace of God which bringeth Salvation hath appeared to all men; the Lord in the Gospel saith to every sinner, if thou wilt forsake all other lords and lovers, and give up thy heart to me, and become my servant for ever, I will be thy God, yet the sinner preferreth something else above God. Either his pleasure is his God, or the world is his God. As the holy Apostle did bewail it with tears, that there was a Generation of men in the World that called themselves Christians, and yet their God is their Belly, who mind earthly things, whose end will be destruction. Phil.3.19. And Alas! What good will the external Covenant doe to a man, as to the everlasting Salvation of his Soul, if he be not sincere therein. Was not D ves a son of Abraham, and yet damned in Hell fire? Nay this, except there be a work of Conversion and Regeneration, will aggravate eternal Condemnation at the last day. Therefore the Lord Jesus hath said, the Children of the Kingdom shall be cast out into utter darkness, Math.8.12. They that are of the visible Church and so under the bond of the Covenant, and yet in a state of Hypocrisie, so living, so dying, darkness and utter darkness will be their portion for ever.

2. This reproveth those also that are backward to renew their Covenant with the Lord. There hath been too great a backwardness unto that in these Churches generally. It is a work that should have been done before now, and then it may be, much of that doleful Judgment and misery which hath filled the Land, would have been prevented: possibly we had not seen so many Candlesticks stand shaking, yea and some removed out of their places, if this work had been duly attended a few years agoe. And it is for a Lamentation, that such backwardness is found amongst the Children of the Covenant to a duty of 〈◊〉 nature. Some of them that are ready to refuse and disown the Covenant, and so the God of their Fathers. They will not subject themselves to the Goverment of Christ amongst his people. A Sin that is wont to be attended with heavy Desolation. Remember those words of Christ, Math.2 .37,38. O Jerusalem, Jerusalem, I would have gathered thy Children, as an hen gathereth her chickens under her wings, and ye would not, behold your house is left unto you desolate. When the Children of Jerusalem will not come under the wing of the Government of the Lord Jesus, it is not wont to be long before their house is left unto them desolate. Truly, such are like unto profane Esau, that car'd not what became of his Birthright. And this is set as an eternal Brand upon that profane Covenant dispiser, that he said, and what profit shall this Birthright dot unto me? and thus Esau despised his Birthright. Others there are, that although they do not positively refuse to submit themselves to the Lord Jesus, yet are loth publickly to own & avouch him to be their God. Sinfull bashfulness maketh them backward to attend that which they know is their Duty. But such would doe well to remember & thick upon that awfull Scripture, Mark 8. 38. Whose ver shall be ashamed of me, and of my words, in this adulterous and sinful Generation, of him also shall the Son of man be ashamed, when he cometh in the Glory of his Father with the holy Angels. Moreover, how many are there, that were born under the covenant, and as they grow up to years of discretion, doe not endeavour to prepare themselves to take hold on the Lords Covenant, but are 〈1 paragraph〉 such that if they should be put upon renewing their Covenant, they would but profane the holy Covenant, Some of them are 〈◊〉 ignorant, others of them are of a scandalous conversation Drunkards, Swearers, Sabbath breakers, disobedient to Parents, Lascivious, Theeves, Lyars. Should such whilst they so continue, be put upon m •• king God, by saying they will be his Covenant Servants? No, but unto such wicked ones God saith, what hast thou to do to declare my 〈◊〉 , or that thou shouldst take my Covenant 〈◊〉 thy mouth? Psal. 50. 16.

3. They also fall under sad Reproof from this Doctrine who are guilty of Covenant breaking. And Oh! how many, that have cause to 〈◊〉 Guilty, Guilty before the Lord in this respect? without doubt, this is the cause of that bloudy Devastation that of late hath been in the midst of this Land. The people of New-England are (if any under heaven are so) a Covenant-People, But how have they transgressed the everlasting Covenant? And therefore hath the Lord been whetting his glittering Sword, and his hand hath taken hold on Judgment, he hath made his arrows drunk with bloud, and his Sword hath devoured Flesh. If the Covenant had been kept as we were bound to, all this had never been. Wherefore the Lord hath said, I will bring a Sword upon you, that shall avenge the Quarrel of the Covenant. Lev.26.25. Are not thousands of the Children of the Church guilty of breaking the Covenant, in that they remember not their Baptismal Vow? They labour not to make themselves a new heart; they strive not with God in prayer, that he would bestow the regenerating Grace of the Covenant upon their Souls. They make no conscience to observe all things which are commanded by the Lord Jesus, whereunto all baptized ones are solemnly ingaged. And as for those that have been ever baptized into the Name of Christ, and yet shall walk loosly and profanely, God will judge them as Covenant breakers; and those that are under the dreadfull and amazing guilt of Sacramental Perjury; Yea. & 〈1 paragraph〉 〈1 paragraph〉 their Baptisme shall be brought in as a Witness against them at the last Day. Moreover, too many of those that are in full Communion in our Churches, are justly chargeable with the guilt of Covenant breaking before the Lord. Certainly, we have many Church-Members, that have cause to judge themselves, and lament before the Lord this day, in respect of their manifold breaches of Covenant. O when Professors of Religion shall be of a vain Conversation, that one can see little difference in their spirits, in their Speeches, in their g •• b between them, and the Ruffians of the world this is fearfull Covenant breaking. Yet is it not even thus? May we not say as sometime the Lord be his Prophet spake, Mic.2.7. O you that are named by the house of Jacob, is the Spirit of the Lord straightned? are these his doings? Is income to that (saith the Lord) that my Spirit must not be at liberty to direct the Prophets to say any thing but what you would have? Are such Expressions and such Actions of yours, fit doings for those that are named the house of Jacob? There is scand lous Covetousness, there is oppression, there is unworthy reproaching of the Lords faithfull Messengers found amongst you; and are these such doings as doe become the House of Jacob? So may we say to many amongst us. Is such a spirit suitable to a Church-Member? Are such words and such practices becomeing a Professor of the Gospel? When men come into the Church they promise to walk with God, yet is there not many an one that hath walked no more closely with God since he came into the Church then he did before? they that are Fellow-Members in the same Church, are bound by their Covenant to watch over one anothers Souls, Was See my Fathers Discourse of the Church Covenant. p. not the neglect of due watchfulness over Achan the sin which the Church of Israel was guilty of? and they paid dear for that breach of Covenant. And how is Christian Fraternal mutual Watchfulness neglected among us? Many carry it, as if they thonght Cain were in the Right, when he said, am I my Brothers Keeper? The Church Covenant (which is also the Lords Covenant) binds men to walk not only with God but one with another, and therefore to love one another. Yet what scandalous Divisions have there been in many Churches? And hath not the Lord to punish this Violation of his Covenant, drawn the Sword against us? His Sheep have been so unnatural as to devour one another, and to separate and straggle one from another, therefore hath the Lord let loose wolves upon us all, that have made no difference.

USE 2. Let it be a word of Exhortation and encouragement to this work and Duty of renewing Covenant with the Lord. I would apply it in special to you of this Congregation, who have had an holy purpose in your hearts this way, and therefore have set this day apart, that so you might humble your selves before the Lord on the account of former breaches of Covenant, and seek unto him by Fasting and Prayer, for the presence and assistance of his Spirit to be with you, in what concerns that solemn renewal of Covenant which is now before you. For your further quickning and encouragement, Consider,

1. What a most blessed and desirable thing it is to be in Covenant with God. Psal.144, 15. Happy is that people whose God is the Lord. If you doe sincerely covenant with God, you shall never want any thing. They that have God to be theirs, have all; hence Jacob said to his Brother Esau, I have all 〈 in non-Latin alphabet 〉 Gen. 33. 11. You are then sure of spiritual Blessings, pardon of Sin, Grace to persevere, eternal Life in heaven at last, which is therefore caled the 〈◊〉 as being a special Branch of the Covenant. Heb. 30 36 Yea and temporal Blessings also, so far as shall be good for you to enjoy them. For Godliness hath the Promise of the Life that now is as well as of that which is to come 1 Tim.4. 8. Besides, it is a great honour and Dignity to b i Covenant with God. It was said of Samuel, that he was an honourable man, because a Man of God 1 Sam.9.5. To be the Servant of a great Prince, is counted an honour, what is it then to be the Covenant Servant of the great God? To be able to say as they did, Ezra 5 11. We are the Servants of the God of Heaven, For this Reason the Children of Israel are said to be a great People, yea the greatest upon the Face of the Earth. Deut.4.6.7. For poor creatures to be espoused to the Lord, that God himself should say to them behold I am married to you, what a glorious dignity is this? And as for you the Saints and Church of Christ in this place, God hath put honour upon you on other accounts, in that you have been a Most of the members of the second Church in Boston, when first Constituted were such as did once belong to the 〈…〉 Mother in Israel, other Congregations have issued from you, so now that you should be among the first that doe ingage in this Renewal of your espousals to the Lord Jesus, God in his providence hath put an honour upon you in that respect, it is an honour to be the first in a good work.

Consider, 2. What cause there is to set about this work in good earnest. Have we not been under sad distresses? and doe not the solemn Rebukes of God upon us call for solemn Renewal of Covenant? Oslate there have been Burnings which the Lord hath kindled. At home there hath been Death, abroad the sword hath bereaved. And shall we not because of all this make a sure Covenant? If otherwise, there is not so much of 〈◊〉 spirit found amongst us, as ought to be. For he could say, Our Fathers have fallen by the Sword, our Sons, our Daughters, and our Wives are in Captivity, now it is in my heart to make a Covenant with the Lord God of Israel. 2 Chron 29.9 10. Besides all this, God holds the Sword in his hand still. He hath not laid down his controversie. Sometimes we hear Rumors as if wounded Chaldeans were like to rise up, and distress this Land more then ever. We have cause to fear another Storm of wrath, seven times greater then the last, is yet impending, and not far of, if we doe not make haste to take some effectual course to prevent it. There are things which I forbear to mention that look with an ominous aspect upon poor New-England. All should awaken us to this our duty. Furthermore, the iniquity which is found amongst us, calls aloud hereunto. Our 〈◊〉 which are many testifie against us. There is a lamentable decay in NewEngland as to the power of Godliness. This Generation is far short of the former. It was shewed but now, how the Covenant hath been transgressed Where is the Life of Discipline in our Churches? And as to the Children 〈…〉 the discipline of Christ almost totally neglected. And give me leave to say to you, that an Omission of that nature in you, hath more of evil in it, then in some others, because you have been abundantly instructed in Principles, & Truths of that kind, by your former blessed Teacher. I shall never forget what he said to me when upon his death-bed, about 〈…〉 namely, that Care should be taken that the rising Generation be brought under the Goverment of Christ in his Church, & when grown up & duly qualified that baptisme should not be 〈◊〉 from their Children. If then the Covenant hath not been duely observed, it ought to be renewed.

Consider. 3. The good & benifit which will follow if this matter be duely attended. That is the way to obtain answers of prayer: When 〈…〉 the Lord, the Lord hearkened to the voice of Israel. Numb 21. 2. 3. Where do we read in Scripture, that the Servants of God have vowed as well as prayed, but eminent mercy hath followed? This is one way to divert impending wrath, therfore 〈◊〉 said, it is in 〈◊〉 heart to make a Covenant with the Lord, that his fierce wrath may turn away from us. So in Asa's Time, after the Lords people had renewed their Covenant, it's said, the Lord gave them rest round about. Who is there but is willing that there should be rest round about, that enemies should be wholly subdued, and that the Land should rest from war? We see what in former generations hath procured dayes of tranquillity. Would we not have the dark clouds that threaten our All to be diverted? Let us then ingage to reform, & return to the Lord. 〈1 paragraph〉 I remember it is storied concerning a godly Archbishop of Magdeburg, that 〈◊〉 the Duke of Saxony intended to make war upon him, Hee resolved that he would endeavor a Reformation of the people & trust in God for his defence, The Duke secretly sent a spy to observe what strength & warlike preparations he could take notice of in his enemies countrey, the Spy returns, & informeth the Duke that he might easily overcome his enemy, for he made no preparations against him, only said, that he would endeavour to Reform what was amiss, and would pray, and trust in God for salvation. Nay then (said the Duke) the Divel shall make 〈◊〉 against him, if he will, for all mee; I will never go fight against such a man as that is. Truly for us to Reform; yea, for us to covenant and ingage to the Lord, that wee will Reform the evils that have provoked the eyes of his glory, is the best way in the world to cause designs 〈…〉 against us to prove abortive. Yea, this is the way to obtain Blessings from the Lord as formerly. To have Blastings, Droughts, and the like Judgments, which have a long time afflicted us, to be in mercy removed. See to this purpose Zach.8.8. they shall be my People, and I will be their God. that is, in other words, they shall renew their Covenant. And what followeth? It is said v. 10. that there had been such times as that there was no hire for man nor for beast, neither any peace to him that went out, or came in. So hath it been with us. Well, but see further, v. 11, 12. after they had returned to the Lord, and ingaged themselves to him anew, to walk as became his people, now (saith the Lord) the seed shall be prosperous, the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew. If then we do return to the Lord in this way, He will bestow temporal Blessings upon us (so far as shall be good for us) or if not, greater mercyes in stead therof. And I would not wholly forbear to mention here, that the Lord hath lately and signally owned this work of renewing Covenant amongst our Brethren in the Churches of the neighbour Colony. 〈1 paragraph〉 From that very day they met with nothing but wonderfull Successes in their ingagements against the enemy.

By way of Direction,

1. In renewing Covenant with God, special Sins should be confessed, and Reformation thereof solemnly ingaged. The sins of the Times, or the Place where we live, such as the Lord may have any special controversy for; these should be ingaged against. This we see in the Context; this people was guilty of much Sensuality, and therefore they promised to the Lord to become a reformed people in that respect. Neh.10.30. The Sabbath had not been observed with that strictness and Conscience that should have been, wheresore they ingage Reformation as to that evill also. Yea and that they would endeavour to keep themselves pure from the sins of other men. v.31. They had been guilty of sins of omission, and thence Covenant to endeavour Reformation. There was a spirit of Worldliness prevailing amongst them, discovering it self in straight-handedness, as to matters that did concern the maintenance of the publick worship of God amongst them, on which accounts they faithfully promised as before the Lord, to be more liberal for the future.

2. In Covenanting give up 〈…〉 well as your selves to God in Jesus Christ. As for the 〈◊〉 that are come to years of understanding, and fit for such a work, they ought with their own mouthes to ingage subjection to the Lord; for so it was when this people renewed their Covenant, their sons and their daughters, every one having Knowledge, separated themselves unto the Law of God. Chap. 10. v.28. And as for such as are in Minority, their Parents ought to act for them. Beware how you exclude your poor Children out of the Covenant. For that would lay a fatal corner stone of Anabaptisme, a Weed which God never planted, nor ever watered it to this day. Yea it would lay a deep foundation of wofull apo ••• y from God, witness that Scripture, Josh.22.24,25. If 〈◊〉 to come your Children should speak unto our Children, saying, what have you to doe with the Lord God of Israel, ye have no part in the Lord, so shall your children make our children cease from fearing the Lord. To deny them all interest in the Covenant, is the way to make them cease from fearing the Lord. Remember, that when the second Generation, of them that came out of Egypt, renewed their Covenant with the Lord, it is expresly said, not only that they themselves, but that their little ones also did enter into Covenant. Deut.29.11.12. And one of the great Lights of New-England 〈1 paragraph〉 hath judiciously observed, that when it is said of those Converts in the Acts that they were added to the Church, and added to the Lord, it doth imply that they confessed their sins, and became Disciples and followers of the Apostles Doctrine, and so ingaged themselves, and Covenanted also for their Children, to follow the truth of the Gospel. We know (my Brethren) what pharaoh did yield unto, goe now yee that are men and serve the Lord, but as for your little ones, not so, they shall not be ingaged to serve God with you. Let not any of us be like unto him, It is recorded in the New-Testament, concerning the Christians at Tyre, that not only the men, but also their wives, yea and their Children (children are expresly mentioned) manifested their affection to the Ministry, and worshipped the Lord together. Act. 21. 5. And was the Lord Jesus ever more moved with an holy indignation at his own Disciples, then at that time, when out of a perverse zeal, and sinfull scrupulosity, they would have witheld little children from him? Men are not aware how much they displease Christ by such a spirit, and by practices according thereunto.

3. Be sure that 〈…〉 Covenant with the Lord, you be sincere and 〈◊〉 in 〈◊〉 you doe. For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts, therefore serve him, & ingage yourselves to him with a perfect heart and a willing mind. It is not enough for us to promise with our Lips, or with our hands to write a Covenant, but our hearts, yea our whole heart must be His, 2 Chron.15.12. They entred into a Covenant to seek the Lord God of their Fathers, with all their heart, and with all their Soul, So v. 15. They had sworn with all their heart, and sought him with their whole desire, and he was found of them. Thus Josiah when he promoted this work of renewing the Covenant, he did it with all his heart, 2 Chron. 34. 1. Though the people many of them, were not sincere in what they did, which is the cause of that complaint of the Prophet Jeremiah who lived in those dayes, Jer.3.10. 〈◊〉 hath not turned to me with her whole heart, but 〈◊〉 saith the Lord. Alas, the Body of the people notwithstanding their outward covenanting and reforming had Idols set up in their hearts still. O let it not be so with us. After renewal of Covenant, let not your hearts goe after their covetousness.

Therefore, 4. Keep Covenant with the Lord, let it be a sure Covenant. Jer.50.5. come let us 〈◊〉 our selves to the Lord in a 〈◊〉 Covenant which shall not be forgotten. It were better not to Covenant then not to make Conscience of keeping Covenant when we have done. Therefore Solomon saith. Better it is thou shouldst not vow, than that thou shouldst vow and not pay. Eccles.5 5. Covenanting without Conscience to perform, will bring a heavy 〈◊〉 at last. Therefore in the context it is said of this people, that they entred into a Curse, because if there were not care and conscience to observe the Covenant, they made themselves liable to the curse and wrath of an holy God. It is a dreadfull thing to sin after solemn renewal of Covenant. Thence it is a fearfull thing for men to sin after they have been at a Sacrament, or after a day of Humiliation, Because this is to break Covenant with God. Much more is it a desperate provocation to the eyes of his Glory, for men to sin as formerly, after the most solemn renewals of Covenant. Luther speaks 〈1 paragraph〉 of a gracious woman, that when tempted by Satan, would answer him, Satan I may not doe it, for I am baptized. So if after you have anew ingaged your selves to the Lord, Satan should tempt you to this or that which is displeasing 〈◊◊〉 ight of God, Answer, I may not give way to such a temptation, for I have renewed my Covenant. If tempted to pride and vanity in that respect, say, I may not give way to such a thing, for I have renewed my Covenant. If tempted to sensuality and worldliness, say, I may not hearken to those allurements, for I have renewed my Covenant.

And what shall we doe that we may keep Covenant?

Answ. 5. Whatever you doe, doe all in the Name of Christ. Look unto Jesus for help and Grace. Goe to him for pardon of all former breaches of Covenant, that his blood (which is the blood of the everlasting Covenant) may be sprinkled upon your souls. Without him you cannot renew your Covenant aright, nor keep it when you have done, Without me (said Christ to his Disciples) you can do nothing. Joh.15.5. But through the grace and strength of Christ, you may doe all things. Be strong then in the Grace that is in Christ Jesus. Goe on in his Name and fear, humbly depending on him for the supplyes of his Spirit. And I beseech God, that the Grace of the Lord Jesus may be with you.

Tibi Domine,