due consideration of our danger in a natural state of enmity with God, and of the blessed fruits proposed by peace with him; secondly, requires in us a firm resolution to exert our utmost powers in performing the articles of that peace; and thirdly, assures us, so far as our own strength is insufficient, of the effectual aids of his Holy Spirit.

The first thing to be done by us in making a covenant of peace with God, is to renounce and declare war with his enemies, the devil, the world, and the flesh; between whom and us there had been too close a league, while we were under the influence of a corrupt and disorderly nature. We cannot be at the same time in peace with God and his enemies, because they prescribe two opposite schemes of life. He who does not proclaim war with the devil, and all the irreligious principles, or wicked actions he would tempt us to, such as atheism, blasphemy, profaneness, rebellion, &c. remains still in a state of war and enmity with God. He who does not renounce, and bid defiance to the pomps and vanities of this wicked world, to covetousness, to pride, ambition, &c. which did at first in the devil, and do still both in him, and the unregenerate part of mankind, so directly oppose the divine nature and will, remains in a state of enmity with God. He who does not set his resolution, and arm his heart against the sinful lusts of the flesh, such as intemperance, luxury, malice, anger, and concupiscence, continues still in a state of enmity with God. If we submit ourselves to God, we must resist the devil. If we love God, we must not love the world, neither the things that are in the world; for if any man love the world, the love of the Father is not in him.' If we dedicate ourselves to the service of God, as the members of Christ, we must have 'crucified the flesh, with the affections and lusts;' knowing, that, 'if we live after the flesh, we shall die; but, if through the Spirit we do mortify the deeds of the body, we shall live' with God.

The next thing to be done by us, on embracing the covenant of peace with God, is to believe sincerely all that God hath revealed to us in his word, and more especially such articles of faith as relate immediately to God, the object of our worship; and to his will, the rule of our actions. He who knows not the governor in any community, knows not

whom to obey. He who knows not his laws, knows not how to obey. He who knows not the rewards and punishments annexed to those laws, is not likely to obey; because he knows not the reasons or motives of obedience. Faith in the holy Trinity is necessary; because it is that into which we are baptized, when we enter into the covenant. Faith in the satisfaction made by Christ for our sins is necessary; because on that is founded his office of mediation, whereby the covenant of peace with God was obtained. Faith in his incarnation is necessary; because without a body he could not have made the atonement, nor consequently procured the covenant. Faith in the assistance of the Holy Spirit is necessary; because we know, or ought to know, that, without such assistance, we are not able to keep the covenant. And faith in a judgment to come, and endless rewards and punishments to follow, is necessary, because, if these are not believed in, the laws of God, which we covenant to obey, can have little or no influence on our practice. We see these articles of faith are so closely connected with the covenant, that it is impossible for us to receive it, and disbelieve them. Besides, on these the Scriptures lay the greatest stress; and therefore they demand our closest attention. God pledges his word for their truth; and therefore we must believe them. These were the principal things which Christ came to do and teach, either personally, or by his Holy Spirit; and he tells us, He that believeth on the Son, hath eternal life; and he that believeth not the Son, shall not see life, but the wrath of God abideth on him,' as at first; because he hath not that faith, which is necessary to a covenant of peace with God.

The last thing we are to promise in covenanting with God, is, a strict observance of all his commandments. To refuse this, is to deny his supreme authority; is to proclaim war with him, and declare ourselves rebels to his government. Without a promise therefore for this purpose, we can neither have peace nor covenant with God.

But such a promise will be highly presumptuous and offensive in the sight of God, if it is not founded on a sincere and deep repentance for all our former transgressions of his laws. For this reason we are commanded to repent,' and then to be baptized;' and surely it is a strong one; for

what hope can there be of future obedience, but what arises from a thorough concern and sorrow for past offences? And how can the baptismal covenant be embraced by him, whose prospect of fulfilling this important promise is warranted by no aversion to the violation of it; and consequently, by no fixed resolution to guard against it hereafter? We see, God calls us to repentance, and the covenant, at once; and therefore we cannot come to the one, if we bring not the other with us, without the impious absurdity of attempting a peace with God and sin, at the same time.

But, in case we do truly repent, then we are to consider, that as, upon engaging in the Christian covenant, we are concerned with God the ruler of the religious kingdom, and with mankind our fellow-subjects; so the laws or commandments to be observed relate partly to him, and partly to them. If we do not promise to keep those which relate to God, we cannot enter into his kingdom; because, where there is no promise of obedience on the one side, there can be no expectation of it on the other; and consequently, wrath and enmity must remain. Again, if we do not promise to keep those commandments that relate to our fellow-subjects, or fellow-Christians, we thereby declare war with them, and of course with him who represents and protects them.

The observation of God's commandments, whether relating to himself, or our neighbour, is every where pressed on us, with all the force that either promises or menaces can add to that important part of our duty. It is also pressed on us as the means of deliverance from the tyranny of those enemies we renounce in our covenant with God; for Christ joins it to the institution of baptism. 'Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you ;' and Zacharias pleads it as the promise of God to Abraham, that we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.' But it is carefully to be observed, that our obedience cannot procure the approbation of God, if it does not proceed from a principle of love towards him and our neighbour; for he says, If ye love me,

keep my commandments. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind; this is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two hang all the law and the prophets;' for love is the fulfilling of the law.' God; we see, requires our obedience on that amiable, that exalted principle of charity, wherewith he purposes to unite us to himself, and one another, in the glorious community formed by the Christian covenant. This purely moral part of the covenant which was once delivered from Mount Sinai in a voice that 'shook the earth,' and struck terror into those that received it, is now founded by our blessed Saviour on the love of God and man; and not only proposed as a rule, for our outward actions, but as a pure and spiritual law of liberty,' correcting our inward thoughts, and teaching us to consider God as a searcher of hearts, who will judge us by our wills, as well as our deeds.

Carrying this observation with us, let us briefly touch the purport of each commandment; and those first, that prescribe our duty to God himself. In the first place, we must, by love, fear, prayer, and dependance, worship the Lord our God, and serve him alone, by every instance, whether in thought or deed, of duty and obedience to whatsoever he enjoins. Not to worship him, or to worship any thing else, in this manner, is revolt, rebellion, and a removal of enmity with God.

Secondly, To pay any part of our worship to an image, a picture, or any other creature, as the representative of God, is not, 'to worship him in spirit and truth,' as he requires; nor to flee from idolatry,' as he commands; but to thrust in the creatures between God and our affections of love, reverence, and trust; which excites his jealousy, and is therefore regarded by him as a declaration of war and rebellion against him.

Thirdly, To swear falsely by his name, or to profane it by using it in our common or idle discourse, is in both instances to take his awful name in vain; because, in the one case, it is applied to no purpose, and, in the other, to a concealment, not a discovery, of the truth; which, he tells

us, he will look on as a horrible sin, that is, as an insolent affront to his majesty, and an act of enmity and hostility against him.

Fourthly, To seize any thing dedicated to God, particularly by his own commandment, more especially that day which he hath set apart for his worship, and our instruction, and to apply it to common or profane uses, is a violation committed on his peculiar property, and consequently an act of enmity against him.

As to those commandments which contain our duty towards our neighbour, they are the commandments of God, as well as those that relate immediately to himself; and therefore we cannot transgress them, without a grievous injury to God, and our neighbour, who is under his government and protection.

To dishonour, or, in any thing lawful, to disobey our parents, or such as God, by his providence, hath set over us, with either civil or spiritual authority, is to dishonour and resist God in his deputy; for he commands us to hono ur and obey our parents; to be subject to principalities and powers; to obey and submit ourselves to them who have the rule over us in spiritual matters; for they watch for our souls, as they that must give an account;' and to be subject to our masters with all fear, not only to the good and gentle, but also to the froward.

To take away the life of any man, without a lawful cause or authority; to maim or injure his person, or even to be angry with him, without a sufficient cause; is to attack God in his image; is to shew hatred, where he prescribes love; who saith, 'A new commandment I give unto you, that ye love one another. Whosoever hateth his brother, is a murderer;' and God will be the avenger, not only of blood, but of malice, which thirsts for blood.

To commit uncleanness of any kind, in thought, word, or deed, more especially to be guilty of fornication, adultery, or other more unnatural lusts, too abominable to be named, is to render ourselves foul and hateful in the sight of God; and, as it wounds both our own souls, and those of our unhappy partners in sin, it represents us as tempters, seducers, and as enemies of that pure and holy God, who saith, I have not called you to uncleanness, but to holiness; flee