Thus we have endeavoured to prove, that God entered into covenant with Adam, inasmuch as he was given to expect, that, if he had yielded perfect obedience, he should have been possessed of the heavenly blessedness. But supposing this be not allowed of, and the arguments brought to prove it are reckoned inconclusive, it would be sufficient to our present purpose, and would argue the dispensation that Adam was under to be that of a covenant, if God had only promised him the grace of confirmation, and not to transplant him from the earthly to the heavenly paradise; for such a privilege as this, which would have rendered his fall impossible, would have contained so advantageous a circumstance attending the state in which he was, as would have plainly proved the dispensation he was under to be federal. Therefore, before we dismiss this head, we shall endeavour to make that appear, and consider, 1. That to be confirmed in a state of holiness and happiness, was necessary to render that state of blessedness, in which he was created compleat; for whatever advantages he was possessed of, it would have been a great allay to them to consider, that it was possible for him to lose them, or through any act of inadvertency, in complying with a temptation to fall, and ruin himself for ever. If the saints in heaven, who are advanced to a greater degree of blessedness, were not confirmed in it; if it was possible for them to lose, or fall from it, it would render their joy incomplete; much more would the happiness of Adam have been so, if he had been to have continued for ever; without this privilege. 2. If he had not had ground to expect the grace of confirmation in holiness and happiness, upon his yielding perfect obedience, then this perfect obedience, could not, in any respect, in propriety of speaking, be said to have been conditional, unless you suppose it a condition of the blessings which he was then possessed of; which seems not so agreeable to the idea contained in the word _condition_, which is considered as a motive to excite obedience, taken from some blessing, which would be consequent thereupon. But, if this be not allowed to have sufficient weight in it, let me add, 3. That it is agreeable to, and tends very much to advance the glory of the divine goodness, for God not to leave an innocent creature in a state of perpetual uncertainty, as to the continuance of his holiness and happiness; which he would have done, had he not promised him the grace of confirmation, whereby he would, by his immediate interposure, have prevented every thing that might have occasioned his fall.