According to these hints, propose the question upon every clause of this covenant. And then consider what the cost of performing all these may amount to, and whether you are willing to go to that cost. But it may be, some will say, what is this cost? I answer, the express letter of the covenant tells you of one cost which you must be constantly at, and that is sincere, real, and constant endeavour. Pains is a price, I am sure real pains is. The heathens said, "That their gods sold them all good things for labour." The good things of this covenant are sold at that rate; yea, this is the price which the true God puts upon those things which He freely gives. To consent to this covenant, to wish well to this covenant, to speak well of this covenant, come not up to the price; you must do these, and you must do more, you must be doing, so the promise of every man for himself runs, I will through the grace of God endeavour. Yet every endeavour is not current money, payable as the price of this covenant: there must be a threefold stamp upon it. Unless it bear the image and superscription of sincerity, reality, and constancy, it will not be accepted. For so the promise runs, "I will sincerely, really, and constantly endeavour." Neither yet is this all. Such endeavours are virtually money; but as this covenant calls also for money formally, as the price of it, he that really endeavours after such ends, as here are proposed, must not only be at the cost of his pains, but also at the cost of his purse for the attainment of them. He must open his hand to give and to lend as well as to work and labour. Unless a man be free of his purse as well as of his pains, he bides not up to the demands of this covenant, nor pays up to his own promise when he entered into it. Can that man be said really to endeavour the maintenance of a cause while he lets it starve? or, to strengthen it while he keeps the sinews of it close shut up? Would he have the chariot move swiftly, who only draws but will not oil the wheels? Know then and consider it that the cost you must be at is both in your labours and in your estates. The engagement runs to both these: and to more than both these.