to the Covenant when ye find ye desire a thing ye cannot produce a Promise for suspect it as an unwarrantable desire and all that hath gotten the victory over the corruption of their heart if ye can go this night and ly down and appeal to him that is the fearcher of the heart ye desire no more than what is promised it s an evidence he hath mortified your desires and brought you under the Bond of the Covenant blessed are they that can say the Lord hath made with me an everlasting Covenant and desire no more if he would make me a King nay and give me all that is betwixt the rising of the Sun and the going down thereof I desire no more for he hath made with me a Covenant SERMON XXXV 2 Samuel 23.5 Although my house be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow DAvid is describing the Covenant that God made with him that it was everlasting and well ordered and sure he builds two great Conclusions on it this is all my salvation and all my desire the latter of these I have spoken to it 's a great mercy when we can have our desires regulat according to the Covenant when there is nothing desired but promised mercies irregular desires are the great foundation of the torment of our life they cannot choose but have sweet contentment and a life full of tranquillity that have gotten the victory over their desires not warranted by the Covenant But I will say no more of this before I leave these two there is one thing yet lying in them all my salvation and all my desire the two joyned together imports that the Covenant is a perfect Charter it 's a very rational Deduction from it That which is all the ground of the hope of salvation and that which is satisfaction to all desires must be a perfect Covenant therefore before I leave the handling of this Character of the Covenant I will take in this and handle it this day Doctrine That the Covenant of Grace made with believers is a perfect Covenant it is a very useful character of it and comfortable and therefore hearken unto it it may be said of the Covenant which David Psal 19.7 says The Law of the Lord is perfect converting the soul and that which he says Psal 119.96 I have seen an end of all perfection but thy Commandment is exceeding broad it 's as much as I can see no end of thy Commands they are so full and so perfect this is an excellent character and property of the Covenant whereas in other things we can see nothing but vanity and emptiness and froth there is a perfection in the Covenant That I may the more distinctly handle this I will propose these four things to be dwelt on 1. I will prove by some reasons that the Covenant of God is a perfect Covenant 2ly I will enquire in what respects it is perfect 3ly I shall clear some Questions and answer some Objections against its perfection and in the last place I shall dwell on the practical part of it Reasons First For some reasons to prove that the Covenant is perfect and indeed it 's not easie to believe the Covenant to be perfect every one will have their Objection against it yet there are these four things that will very strongly concur to demonstrat that it is a perfect Covenant 1. That to which nothing can be added and from which nothing can be wanting must be a perfect Covenant that is the proper definition of perfection now this agrees well to the Covenant there is nothing wanting in it and nothing can be added to it it is remarkable Rev. 22. He that adds to the words of this Prophesie God shall add to him the plagues written in this book and he that takes from it God shall take his name out of the book of life that is one sure reason to prove it a perfect Covenant Papists tell us they say they add no corrupt additions but perfecting additions to the words of this Book now corrupt additions is a contradiction for a corruption is not an addition but the Covenant is so perfect as whosoever he be that offers to add to the words of this Book God will add to him the plagues of this Book and whosoever he be that takes from it God will take his name out of the Book of life Reas 2. That Covenant that is sufficient to make the man of God perfect must be a perfect Covenant that which is in it self sufficient to make a Believer perfect what can be more requlsite to make up perfection as to us but the thing that will make us perfect And the Covenant is sufficient to make the man of God perfect 1 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness Now since they are sufficient to make the man of God Perfect the Covenant must be a perfect Covenant that is thus useful Reas 3. It will prove a perfect Covenant if ye consider that God in the Covenant is at the outmost of his offers now there can be nothing wanting if God be at the outmost of what he can offer There are three things that in the Covenant evidences God to be at his outmost so to speak with reverence that he cannot go beyond the three 1. The blessings of the Covenant he cannot go beyond them he cannot offer greater things than himself and his Son and both these are promised in the Covenant 2ly He is at the outmost of the freedom of the terms on which these offers are made it 's impossible to make an offer on freer terms that we should accept of him and turn from our iniquity and hearken and incline our ear to the Covenant what easier terms was it possible for God to make such great offers on 3ly He is at his outmost as to the Seals and Security of the Covenant it 's remarkable when he confirm'd the Covenant to Abraham Heb 6. Because he had no greater to swear by he swore by himself that imports that he gave the greatest Oath he could make if he could have sworn by a greater he would have sworn by it so he is at his outmost as to all these three Must not that then be a perfect Covenant where God is at his outmost and where to speak with reverence he can neither make greater offers nor freer offers nor give greater security for his offers Reas 4. That must be a perfect Covenant which upon the grounds given in the Text satisfies all desires and is all the hope of salvation this proves it a perfect Covenant our desires are very vast they are ordinarily like the Sea our desires are like an Ocean yet all desires and even when they shall be racked to
I will cast you in Hell no Superiâ—â—â— especially being infinitely a Superior would have done otheâ—â—wise 2ly This makes it wonderful in regard a Covenant seems to be a Treaty among equals it 's not ordinary to maâ—â— Despotick Covenants betwixt Princes and Subjects or Covenants betwixt Masters and Servants but betwixt Friends aâ—â— Equals or Persons in Marriage they that come under a Maâ—â—rage Covenant ordinarily there is some Equality of their blooâ—â— or of their Lot but to come under a Covenant with him aâ—â— yet he to be our Maker thy Maker is thy Husband are words 〈◊〉 wonder Therefore it may be a great Question in the entry 〈◊〉 this Theme what is the reason that should move God whâ—â— being mans Maker and might call for all he could do withoâ—â— a Covenant to enter into a covenant with him it's so great 〈◊〉 Mystery that Mr. Durham pens that there is any proper covenant of Grace he says it 's so far below God to make a covenant There are many Reasons given why he hath entered in covenant with man and when they have breanched them all out 〈◊〉 seven eight nine or ten Branches they resolve all in â—â—â—ce in Love in condescendency There can be nothing â—â—â—gined to induce him to deal with man by covenant but this 〈◊〉 true man is honoured thereby and encouraged to do him â—â—â—ice and made inexcusable by it if he do him not hearty â—â—â—ice who has been pleased to come under a covenant with 〈◊〉 and to abase himself and to encourage him in his â—â—vice and when they have branched all the Reasons in all â—â—â—ir Members to the outmost there is nothing that could â—â—â—ve so great a Lord to enter in a covenant with such base â—â—â—ngs but alâ—anerly his Condescendency his Grace and his â—â—â—â—e especially if ye take in the Tenor of the covenant a covenant on such Terms that he shall take his own Son and â—â—â—er him up in a sacrifice to let us go free and of all the acts 〈◊〉 Grace that ever he yet shewed or will shew nay I may 〈◊〉 more of all the Acts of Grace he can shew there cannot 〈◊〉 a greater The third Consideration that I will give you about this 〈◊〉 that God has made two Covenants with Men I know â—â—deed there are some of our Country men speak of three â—â—venants some of four Cameron a professor in Glasgow â—â—d France is for a Covenant of Nature Mr. Dickson has â—â—d much to prove a Covenant of Redemption the current 〈◊〉 Divines reduce them to two Covenants according to that â—orld Gal. 4. Which things are an Allegory for these are â—â—e two Covenants I will not debate whether they be two 〈◊〉 three or four Covenants the Covenant of Nature the â—ovenant of Redemption the Covenant of Works the Covenant 〈◊〉 Grace I will only speak to the two Covenants that God â—s condescended to deal with men Covenant-wayes and there â—e at least two signal Covenants the Covenants of Works and â—e Covenant of Grace I 'le not dilate much on the Covenant 〈◊〉 Works for it 's in the Covenant meaned by the Text that I am 〈◊〉 it would take many Sermons to tell wherein the Covenant 〈◊〉 Works agrees with the Covenant of Grace and wherein it â—iffers I will readily have occasion to hint at it but this Covenant of Works is not the Everlasting Covenant ordered in all things and made Sure only because it falls so directly in my wâ—â— I will clear two Questions about the Covenant of Works aâ— shall say no more of it and they are indeed the two great difficulties that ly about it Quest First it 's asked what evidence is there that God maâ—â— a Covenant of Works with Adam we find not in all the Boâ—â— of Genesis in all the Writings of Moses any thing that worâ— seem to confirm this that there was a Covenant made wâ—â— Adam there was a Command and a Threatning given hiâ— but what ground was there to think that there was a Covenâ— made with him Answ For Answer to this I will not deny what Mr Burgâ— acknowledges that readily Adam might scarcely know to he was to bind for him and all his posterity I know not that can be fully and particularly evinced from Scripture 〈◊〉 that Adam came under a Covenant of Works with God thâ— things will make it appear 1. In the new Testament 〈◊〉 4.23 The transaction made betwixt God and Adam is call two Covenants expressely there meant by the bond-woman aâ—â— the free But 2. All the parties of the Covenant are mention in the Book of the Genesis Gen. 2.16 and 17. Verses Of the trees of the garden thou mayest freely eat but of the treâ— knowledge of good and evil thou shalt not eat of it for in the 〈◊〉 thou eatest thereof thou shalt surely die These words are a diâ—â— Covenant for 1. There is a Duty imposed thou shalt not eaâ— it and there is a Threatning thou shalt surely die the Threatening contains a Promise importing this so long as thou 〈◊〉 not of the tree thou shalt not die Adam upon the oâ—â— hand accepted this Command on thir terms not only 〈◊〉 he not object against the terms but accepted them by take him to the priviledge of eating all the Trees of the Gardâ—â— and when he violat and transgressed the Command his conâ—â—â—ence terrified him and he sewed figtree-leaves together hide himself from God the terror of his Conscience â—â—â—â—ported his condescendency to the Command and Therâ—â—ning that was a direct Covenant for all the terms of 〈◊〉 Law were written in his heart and they were con-natural him he had them from his creation he had the Law wâ—â—ten in his heart as distinctly as we have the ten Commaâ—â— Many other things are brought to prove that it was a distâ—â— Covenant of Works made with Adam before his fall and as tryal was put to the Tree in the midst of the Garden and â—oses gives us account of all things of a covenant both on God's art and Adam's part Quest 2. I 'le clear another difficulty now after the fall who â—â—re the persons that are under this covenant of Works made with Adam For clearing of this I will only give this one poâ—â—tion That all natural men and all that are not effectually called they are under this Covenant of Works I have often had a design to follow this point the reasons of this are 〈◊〉 They are in the first Adam there can be no real claim to â—he covenant of Grace untill we be interessed in the covenant we can no more plead the priviledges of the covenant of Grace in a natural state than a woman can plead â—he Articles of a contract that is not married to the man â—he contract corcerning her untill we be effectually called â—nd in our effectual calling united to Jesus which is but â—he Articles of the contract of marriage betwixt Christ and Believers we have no more right to the covenant of Grace â—han
put out their eyes As I hinted at already indeed it had been presumption in us to have required them but it is none to obey them when they are commanded it had been great presumption in Peter to have come to Christ and said Lard wash my feet but it was a great sin in Peter when Christ girded himself with a Towel and came to wash his feet for him to say thou shalt never wash my feet Christ takes him sharply up for it If I wash thee not says he thou hast neither part nor portion in me Frequently we look on the things of the Covenant as so great and so far above us that we cannot personally Covenant with him whereas it 's above thy Fathers House and all thy Kin to require them but since thou art commanded and threatned with Hell except thou personally Covenant there cannot be any presumption in it 4. A great many who would incline to this personal Covenant are hindred by this great impediment discouraging Temptations many of which I could name but I will only say this now since it is this use of Exhortation that I am on I would exhort you to go about this work of personal Covenanting all ye that are in nature and are hindred with this that ye would have more from Christ nor his bare Word or the Covenant or ye that are mistaken with the Law or any of you that think the Covenant above you or that are hindred with discouraging temptations I exhort you to go home and make this personal Covenant and I shall only say these three or four Words about it 1. I would exhort thee to take some time for considering and conferring with thy self I delight to read the Books of some that write of personal Covenanting to read of their Soliloquies to sit down and consider it 's not long since I came into the World and it will not be long before I be out of it and wherefore came I into the World Are these Scriptures the Word of God If they be I must either hearken unto them or else be damned if I be in a Covenant of works I am under a Covenant that admits of no Cautioner no Repentance and if there be the least fail it will bring me to Hell but here I see another Covenant of Grace but if I enter in this Covenant I must be holy or then I will be eternally damned and there is a Spirit of Faith and Prayer and Repentance will be given me now will ye take time and confer these things with your own heart 2. I exhort you in order to the putting of this in practice Christian to carry it on by prayer when ye go about it ye may warrantably say to God Lord I am pressed from yonder Pulpit to make this Ingagement and Indenture and I am told the method that I must keep must be to wait on thy strength to wait on the absolute Promises therefore go to him and pray for strength and the accomplishmet of the Promise and it will be a sweet evidence that thou wilt get it if thou get liberty to seek it by Prayer Psal 10.17 He hath prepared my heart to seek him and he hath caused his ear to hear the case is with thee as with a Man that hath a Petition to give to a Prince if the Man sit down to write it and the Prince bid him put in this and that in it it is an evidence that he will grant it 3. I exhort thee even to use some solemnity in entring this Covenant either by writing it down or subscribing it with the hand or lifting up the hand or some solemn uttering the words that the next day when anything bids thee break thy Covenant that is dear to thee as nothing could be dearer to thee than Jephthah's Daughter was to him say as he said O! my danghter thou art a trouble unto me what is the matter I have opened my mouth to the Lord and how can I go back SERMON XVII 2 Samuel 23.5 Although my house be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow THE last day I spoke to an use of Information and proved that this personal and particular Covenant was a duty and the neglect of it was a sin and that our duty was our priviledge and that it was no presumption to enter in this Covenant without further re-capituation I shall proceed to the second Use Vse 2. If personal Covenanting with God be a duty as is proven and cleared then it serves for Exhortation to stir up all of you thus personally to Covenant with God it 's not only a duty but as I have proven it it 's the great duty of the Gospel all other duties without this are unacceptable we can neither lay claim to Christ nor to the priviledges of the Covenant until we thus personally and particularly Indenture with him Before I press this Use that I may in the Afternoon more perswasively follow it on you that ye would thus personally and particularly Covenant with God I will in this Sermon insist two things 1. I will remove some Objections or Impediments that ly in the way of the Souls personal Covenanting with God 2. I will open some advantages that will follow on the doing of it the truth is in so necessary a duty we are to do as some that Write the Jewish Histories tell us that the Magistrats throughout all the Land they were obliged to have the high ways plain and Bridges over the Waters and the stones removed out of the high way that led to the City of Refuge that he that fled from the avenger of blood might have no stop in his way I would do this in handling this duty of personal Covenanting and among many I shall pitch on four or five impediments that ly in the way and prove obstructions notwithstanding all the Sermons that ye have heard on it First It may be said Shall I thus personally and particularly Covenant to accept of Christ and Indenture and vow and swear to the terms of the Covenant since I know not if I be an Elect Election is a fundamental priviledge and if that be wanting all that we do in this is but like a house without a foundation one might as well go and Sow another mans Land and build a House on another mans Ground that hath no Bond nor Charter nor Seasin nor any other Right to it as a Reprobat can go and plead the priviledges of the Elect and I know not if I be an Elect and therefore shall I go make a personal and particular Covenant with God This is indeed a very natural Objection but I would desire you to consider these three or four things that will contribute to remove it 1. Know that Election is not the ground or the clearing about the ground of our
that has broken Covenant with Him and Indentured and art afraid to hazard again know this that burnt Bairns fire dreads the thing that occasioned the breach of Covenant eshew that I will offer you two or three things that uses ordinarly to bring Persons that uses to Covenant with God under a breach of Covenant 1. Ordinarly overly and careless performance of secret Duties thou goes to God and it's words without Life or Spirit that thou vents to God in prayer thou will soon break all they Vows if there grow a dryness betwixt the Root and the Branches the Branches will soon wither It 's remarkable that which Elihu said to Job he was mistaken in Job but the Word he spake was true had it not been applyed to Job's case he thought Job spoke unreverently of God and he took him for an Hypocrite and he thought all his Arguments reflected on God and when he had heard him out surely sayes he thou restrainest Prayer and castest off Fear his meaning is therefore thou may say any thing thou thinks overly performing of prayer will soon bring one to break all their Vows 2ly It 's given by some Divines as one of the Reasons of breaking Covenant with god unprofitable Converse among Christians every Christian meeting with another should be like a man going to light a Candle in another House where he knows there is fire when we use to Converse together there is nothing of God in it nothing of Christ's Death and Sufferings readily we may grow careless of our Covenants with God It 's a great fault among many I know whether it be Ingnorance or the want of matter within that occasions it if one should begin a spiritual Subject they will give it no kind of Intertainment but silence they will sit graver possibly at that time than at another and hear but they give it no kind of Answer thou art refusing to light thy Candle at thy neighbours fire and readily thou wilt break thy Covenant wiht God to be brief I exhort thee who has broken thy Covenant to take the Promises of Reviving Renewing Restoring and of healing that which is broken strengthning that which is Weak and lay them to sore with the Tear in thy Eye for nothing will make the Plaister stick so well as Tears mingled with a contrite heart The last sort of Persons to whom I will speak and therewith close with this Theam and it is to those that has Covenanted with Him they have made a Covenant with him by sacrifice and would gladly know some Advice how to keep it that they be not guilty of the sins abounding in their time of being breakers of Covenant with Him That I may not let thee go without some word of Advice who art serious how thou shall get it keeped I shall for present give thee these two words of Advice First if thou would keep this Covenant with God look well to thy Conscience 2ly Look well to thy Conversation First If thou would keep this Covenant with God look well to thy Conscience it 's Gods Deputie within thee and the immediat Judge of all thy actions and here I would shew you that a Man looks well to his Conscience when he looks to these three things in it 1. When he looks to have his Conscience well informed the Conscience is a blind Guid it 's the candle of the Word that must regulat it therefore ye will find a conscientions Christian he is always waiting on the Word waiting on Sermons and proposing Doubts and the great Reason of all is to get the Conscience well informed therefore if the Conscience be blind and decline to Errour as often it will do it will sometimes call the thing a Duty that God calls Sin and that Sin which God calls Duty therefore if thou would keep Covenant with God look well to thy Conscience that it be well informed and regulate by the word of truth that thou make not a Duty when there is none In this time I am afraid many are taken away from their Obligations to Him through an ill informed Conscience Conscience may err on the right hand there are many make more Duties than God hath made it may make that Duty which God has never made one It may Err in the lest hand by presuming on Dity and prostituting Duties to Lusts and if thou have not a well informed Conscience all thy running through the Wilderness is to no purpose I believe all Papists Turks and Quakers out-strip us there are no persons takes less pains to come to Heaven than protestants therefore if thou would keep thy Covenant with God in such a time when there are some saying Here is Christ and there is Christ and many falling into Errours both on the right hand and on the left hand labour to have thy Conscience well informed 2ly Look to thy Conscience in this that it be kept tender all the light in thy Conseience will not keep thy Vows and Covenants to God if it be not keeped tender It 's a singular Character of Josiah's sincerity that he weeped when he heard the Book of the Law read Huldah the Prophetess sent him word because thy heart was tender if thou would look well to thy conscience look well that it be well informed and then that it be tender there are some ye may drive Carts and Wains over their Consciences they will not crack and of all Plagues this is the greatest 3ly Hearken to the voice of thy Conscience do not sit it out when Conscience presses on thee Amesius in his cases of Conscience says He that resists his Conscience or what he takes to be the mind of God in the Conscience he resists God because it is the mind of God for he takes it up as the mind of God in such a time No man ought to follow another mans Light but to follow the Dictats of his own Conscience many are like the old Prophet and the young the young Prophet comes to Bethel and denounces woes against it the Lord said See thou turn not aside to the right hand or to the left hand to eat or drink The old Prophet comes to him and says turn in with me and eat Bread he follows the old Prophets Light and goes with him and there comes out a Lyon and tears him So labour first to have the Conscience well informed and then that it be tender that ye may not drive Carts and Wains over it And 3ly Hearken to the voice of the Conscience for it's Gods Deputy a man will never keep a personal Covenant with God that looks not to these three Secondly as ye would look to your Conscience so look to your Conversation there are many things that are necessar to be spoken to here our secret Walk oru family Walk our publick Walk comparing them with the Rules of the Gospel It would take a long time to go through them I will close all with these two words and shall say no
obedience as ye see required in it 4ly It 's perfect in respect it 's a compleat answer to all our necessities there is nothing our necessity can call for but it 's contained in the Covenant the truth of this will appear if ye take notice of two things 1. There is no want a Believer can be lyable to but readily ye will get two Promises in the Covenant relating to it some have taken the pains to cast them up and in their Treatises made appear that there is no want a Christian can come under but in the Covenant there will be at least two Promises for one want if ye go through particularly is it a heart of stone ye complain of Is it an unclean heart Is it weakness of Grace Is it the strength of corruption Be what it will ye shall readily find two Promises for what ever want a Christian can come under 2ly The Covenant holds out Christ in all his three Offices it 's certain Christ being appointed of the Father a Physician a Mediator a Propitiation he must be suited to all our wants now Christ in his fulness is holden out in the Covenant so the Covenant in all the Promises of it is nothing but the execution of his threefold Office as King Priest and Prophet in the Church hence I rationally infer it 's a perfect Covenant for if there be a fulness in Christ in whom a Believer is compleat and that fulness be communicat and dispensed according to the tenor of the Covenant then it must be a perfect Covenant for there is no want there is no strait there is no case that can be perplexing but at least ye shall find two promises if not sometimes six relating to it Lastly to prove it a perfect Covenant that must be a perfect Covenant the blessings whereof are to be eternal indeed if they ended if there were but a Liferent-tack of them suppose he should give us a Tack of peace and of pardon and all that God hath suppose he should have made over all that he hath in the Covenant and only given us seventy years Tack o◠them as he hath given us of our life and the date of our time though it had been perfect in excellency yet it had not beet perfect in duration but this makes it perfed in all things and well ordered that as the excellency of it stands in this that all that is in God and all the righteousness of his Son is made over to us so it is to endure for all eternity Now lay these four together and ye will see that the truth of this is unquestionable that among many excellent characters and propetties of the Covenant this is a special one that it is perfect Before I apply this Doctrine there are three Objections one of them made by Quakers another by Papists and a third by Episcopal men and Patrons of Ceremonies and all the three I will remove Object 1. First it may be Objected this Covenant is not perfect why There are many things revealed by a voice within us say the Quakers not contained in the Scriptures that cannot be a perfect Covenant that contains not all things necessar for Salvation and this Covenant contains not all things necessar for Salvation why The Spirit reveals this and that to me when there is no nearness to him and this is necessar and therefore the Covenant cannot be perfect and indeed Quakers who are multiplying and against whom Ministers should give warning they are twining up their Disputs to this head for if they gain this that the Spirit reveals new Truths not contained in the Bible they gain all their desire what ever is born in on a man they call it the work of the Spirit now what can be Replyed to this Ans For Answer to this and to guard against this Doctrine of theirs ye would take notice of three or four things about it 1. The proper work of the Spirit of Truth is not to reveal new Truths but to open the eyes to the Truths already revealed when the Spirit the Comforter comes he will guide you in all Truth and bring all things to your remembrance the work of the Spirit of Truth is to bring all things already revealed to our remembrance The Spirit when he comes he shall take of mine and shew it you John 14.16 That is He shall take my Covenant and my Righteousness and shall shew it to you so the work of the Spirit of Truth is to bring things to our remembrance that Christ hath already revealed when they are put to it they cannot in all the Bible shew the least Promise that the Spirit will reveal new Truths but will bring things already revealed to our remembrance 2ly Take notice that this Principle contain one of the greatest reflections on the Scripture if there were no more to make it odious to you than this it is enough for it says the word of God is not perfect the Spirit says it is perfect and closes the Bible with it If any shall add to the prophesies of this Book God shall add to him all the plagues contained in this Book if there were no more to make it abominat and odious by all sober Christians this reflection that it contains on the perfect rule of manners the Scriptures and Covenant of God it is enough and who will maintain a necessity of Revelation of new Truths must maintain that the things already revealed were not perfect and consequently reflect on God who hath given man a rule but not a perfect rule 3ly The evil of this will appear in regard it were the way to destroy and to turn not only mankind but the Church of God into confusion by what rule shall one discern the thing born in upon us to be from the Spirit They say they are to judge the Spirit by the thing born in upon us and not to judge the thing born in on us by the Spirit Therefore in Germany it was so born in on a man to that hight as to kill his own Wife and one another to blaspheme God and one another to commit Incest and shall we judge such blasphemies against God and such horrid Acts of Murder and Incest whe◠born in on a person to be from the Spirit That would destroy both the Church of God and all humane Society An◠Lastly it fathers on the Spirit of Christ the Spirit of Truth all the horrid Inventions and Imaginations of mans own hear◠what a dreadful thing is this that the corrupt heart inven◠and imagines and then fathers it on the Spirit of God an◠speaks lyes in his Name So if there were no more to make you tremble at this Principle of Quakers and make you 〈◊〉 believe the Covenant a perfect Covenant it 's more than enough Now for all this Principle of Quakers and the Objections the◠make the Covenant is perfect and all things to be believe◠and to be done are contained in it and they