Covenant Keeping the Way to Blessedness, Sermon
The Neceſſity of SINCERITY in Renewing COVENANT.
Pſal. 78. 37. begin. For their Heart was not right with Him.
THe great Affair occaſioning this Solemnity, and buſineſs we have to attend this day in the preſence of God, is to revive, and a new to ratifie the Covenant-engagement in which we ſtand obliged unto Him: To the end that we may awaken our drowzy, and quicken our ſlow hearts to a diligence in performing that duty, which (by a natural propenſity, and too many inſinuating Temptations) we are very prone to neglect. As alſo that we may enjoy the gracious & favorable preſence of God with us, pardoning, owning and accepting of us. That it is a laudable (and often a neceſſary) practice (as being eſtabliſhed by precept, and confirmed by the example of the People of God from ancient Times) is not my preſent Work to inſiſt upon, it being elſe-where, and by the labours of another (now made publick) ſufficiently cleared. The great thing is, that we may ſo do it as to obtain and not miſs of our end: That we may not (inſtead of obtaining a bleſſing) incenſe Divine diſpleaſure, and pull down a Curſe upon our own heads. My deſigne therefore is, to enter Caution and propound counſel to that purpoſe (as God ſhall help) and that by an improvement of theſe Words; to make way unto which let us only in general take notice of the occaſion and intendment of them.
The Pſalmiſt, in this Pſalm, after ſolemn attention required (and indeed nothing is of more moment to be diligently pondered then this) recounts the ancient tranſactions which had paſt between God and His Covenant People… in which, His main buſineſs is to informe us both of the Mercy and ſeverity of God, to teach us to ſerve Him with fear and joy; as alſo in the frailty, and pronitude of a profeſſing People to backſlide and deal …alſely with God; to move us to the greater care and watchfulneſs in all that we have to do with God in.
In this Hiſtorical Narrative, he firſt gives a general account of the ground of God's controverſie and the procuring cauſe of the miſchiefs and miſeryes which befel that People, verſ. 9, 10, 11. From whence he proceeds to an enumeration of ſundry choiſe and ſingular acts of Providence wrought in favour of them, In Egypt, and in the Wilderneſs: Theſe are ſcattered through the whole Pſalm: To which he adjoynes (and by which he illuſtrates) the greatneſs of their provocation in ſining and rebelling againſt Him. And indeed, for a People under the ſpecial and eminent conduct of God's favour, to revolt and degenerate, is a deep dy'd tranſgreſſion. No wonder then if we find him enterweaving the ſtory of God's wrath, and the miſchiefs which waſted and brought them low; the particulars whereof are recorded in Moſes's Hiſtory. And that which moſt of all deſerves remark, is, the moderation of Divine ſeverity, and God's remembrance of mercy in the midſt of Judgement, ſo far, that He ſpared that People, and brought them to a ſettlement and eſtabliſhment in the Land of Canaan, notwithſtanding they had ſo grievouſly incenſed His diſpleaſure againſt them. One moſt obſervable (and indeed admirable) Circumſtance whereof we may obſerve in the Text, with ſome Verſes of the Context, viz. Their grievous diſſimulation in their Repentance and renewals of Covenant, This you may view from verſ. 34. The ſumme of it is thus much; when God's Hand lay heavy upon them in ſore and vexing Calamities, they fly to their Confeſſions, Reformations, and Covenants: And indeed it is no new (but a frequent) thing for a profeſſing People, under the rod of God's anger, to do thus. Judgments (eſpecially ſuch as are diſtreſſing) do awaken the Conſcience which before was infected with a Lethargy, and this being affrighted with the Terrors of the Almighty drives (at leaſt) to uſe outward means to pacify an offended Majeſty, and come upon terms of agreement with God. But here lay the miſery of all, that in this they betrayed their horrible wickedneſs, and did but diſſemble, flatter and lie. And what could have been expected to befal them for this but more heavy wrath? Yet, in verſ. 38, 39. God's pitty prevailed, and when He might righteouſly have deſtroyed, He ſpared.
This 37. verſ. is an illuſtration or diſcovery of the deep diſſimulation of this People in the very act of their renewing Covenant with God, when they profeſſed Repentance, and promiſed reformation; and it is taken from the two proper Heads of a Demonſtrative Syllogiſme, viz. The cauſe of it, Text. And the effect by which they diſcovered it in their after carriage; Neither were they ſtedfaſt in His Covenant. The former is our preſent buſineſs to conſider of.
The Words diſcover the moral reaſon of all falſe, hypocritical and treacherous dealing with God by a profeſſing and Covenanted People: The ground alſo and reaſon of all after Apoſtacy and want of ſtedfaſtneſs in ſtanding to Covenant engagements, viz. The want of an upright heart. They made a great deal of do in Covenants and Reformations, but all came to nothing, and iſſued at length in doing worſe than they had done before: And whence was it? Why, their heart was not right with Him. And it is worthy our obſervation, that the Holy Ghoſt here finds not fault with their returning to God, but only with that want of ſincerity; what they did had been well, if their hearts had been right in it, it was the want of that which ſpoiled all. Their defect is our admonition, and teacheth us this,
Doct. If ever a People would do any thing to purpoſe in a Covenant of Reformation, they muſt above all ſee that their Hearts be right with God in it.
It is not enough for Men to return by an outward profeſſion, to make vowes, and enter into Promiſes and engagements. There may be a great deal of formality, and a ſhew of much ſolemnity in ſuch things, but if the heart be not true in it, all is in vain.
In the Explication Conſider,
1. What we are to underſtand by the Heart.
2. When the Heart may be ſaid to be right with God.
3. The reaſon of the Doctrine:
Firſt, What we are to underſtand by the Heart?
Anſw. The Word is variouſly uſed in Scripture: Sometimes properly for that member in a living Creature, which is the Principal ſeat of Life, and firſt ſpring of Life actions. Sometimes Metaphorically for the in-ſide and moſt hidden part of a thing: So, Jonah, 2. 3. Agen, by a Metonimy of the Subject, it is uſed for thoſe things that have their Seat in, and Original from the Heart: Sometimes for the underſtanding, Prov. 10. 8. Sometimes for the Will: Jer. 3. 15. Sometimes for the affections, Pro. 14. 13. In a Word, the Soul with all its faculties is often intended by the word [Heart] And ſo we are here to underſtand it, and principally of the Will, which is Regent of all the faculties, and according to the frame whereof God Judgeth of all the actions of the Children of Men.
2. When the Heart may be ſaid to be right with God?
Anſw. The Word in our Text is variouſly interpreted, it ſignifies to make fit or ſutable to a thing; ſo ſome read that, Pro. 3. 19. By underſtanding He hath fitted the Heavens, i. e. Suted them to their end and uſe. It ſignifies alſo to prepare or make a thing ready for the uſe it is to be imployed about, ſo it is tranſlated, Pſal. 37. 23. The ſteps of a good Man are ordered (or prepared) by the Lord: It alſo ſignifies to be ſtable, firm and conſtant: So it uſed, 1 Sam. 7. 16. Thy kingdome ſhall be eſtabliſhed. A Heart then that is right with God (as it relates to theſe Covenant-Tranſactions)
IS,
I. A Heart that is made fit to deal with God in ſuch a way; and that is (in brief) an Heart that is inwardly principled with ſaving Grace: A Heart that hath truly made choiſe of God in Jeſus Chriſt for the object of his Faith and Love. An Heart which (as the Needle in the Compaſs which is truely toucht) what-ever ſhakeings it may have, yet never reſts till it comes to point directly to its Pole-Star: Though by the force of many temptations he may turn aſide from God, yet hath a true inclination of Soul towards him; though often hurried by Satan and his own corruption, yet hath the Root of the Matter in him. Such an heart had David, though ſometimes overtaken and born down with great Sins; and this God had reſpect to when He was under greateſt provocations.
2. An Heart that is duly prepared to the Work of Reformation. As there needs a ſutable Principle, ſo there is requiſite a fit preparation to ſo ſolemn a Tranſaction: The want of this is rendred as a Reaſon of Rehoboam's Apoſtaſy, 2 Chron. 12. 14. He did evil, becauſe he prepare not his Heart to ſeek the Lord? The contrary to which is Jehoſhaphat's commendation, Chap. 19. 3. Haſt prepared thy heart to ſeek thy God. But he could not go through with Reformation for want of this in the People. Chap, 20. 33. Men may make much a-do about outward preparation, but without the preparation of the Heart all will end in meer formality. Now to the due preparation of the Heart, it is requiſite;
1. That they do ſolemnly conſider, and well weigh what they do: Haſty and precipitate actions are heartleſs actions; things done raſhly without due deliberation are not like to be permanent: Chriſt therefore would have men in great Matters to ſit down and conſider, Luk. 14. 28, &c.
2. That they be inwardly and throughly perſwaded of the Neceſſity and Excellency of what they are about to do. Neceſſity (I ſay) and that not meerly a compulſive neceſſity, ſuch as Men are driven to by external Motives, as Judgments, &c. But the neceſſary dependance of their ſpiritual good, & hope in ſuch a way. And hence, I add, the Excellency; Men muſt See a Beauty in the Covenant, that it is a Glorious thing to have God engaged to us, and our Hearts engaged to Him: David therefore accounts the Covenant all his Salvation, 2 Sam. 23. 5.
3. That they be ſtrengthened with Holy Purpoſes and Reſolutions to do as they ſhall Promiſe and Engage. God regards not bare, empty Promiſes, But He looks for Performance; and Men muſt purpoſe, if ever they intend to do: Every Holy action hath its riſe in the Heart, devoting it ſelf to God, and reſolving to ſerve Him. To promiſe, and never intend to perform, is meer mockery; it is not what we pretend, but what we intend, That God regards. They in Jer. 44. begin. Promiſed the Prophet fair, they ſpake like honeſt and wel-meaning Men, let God but direct, and they would do: But this was the furtheſt thing from their thoughts, they were preocupied and foreſtalled with reſolutions of their own, and if theſe ſhould be croſt, they were reſolved, and they ſhew it, verſ. 16. The Prophet did not ſpeak to their mindes: If he had, What obedient Men had they been?
III. An Heart that is ſtable and firm to its purpoſes and promiſes. Men many times think to do ſomething for God, but a deceitfull heart deludes them. Jehu thought to have made a great Reformation, and begins with a notable Zeal, but it tyred before it had gone through all its Stages: And what was the Reaſon, but becauſe his Heart was not firm? It was a good frame David was in, when he ſaid, My Heart is fixed, Pſal. 57. 7. An irreſolute, inconſtant Heart is not fit to have to do with an unchangeable God: It is God's complaint againſt them, Hoſ. 6. 4. Your goodneſs is as the Morning Cloud, and as the Early Dew it goeth away. And it is often ſpoken to Iſrael's diſgrace, That they ſoon forgot.
Thirdly, For the Reaſons of the Doctrine, or why ſuch Care ſhould be uſed in this Matter of Covenanting, they are taken.
I. From God with whom we are to tranſact in the Covenant, in Two or Three reſpects.
1. God requires our Hearts in all that we have to do with Him in. The Heart was a main and eſſential part of the Sacrifice that was to be offered up under the Law; To ſignifie to us, that no Services of ours are acceptable, but ſuch as are hearty, hence that upbraiding reproof, Hoſ. 7. 11. Ephraim is a ſilly Dove without an Heart. God calls for every ones Heart, to be devoted to Him, Pro. 23. 26. My Son give me thy Heart. That is the emphaſis of many precepts, Seek. the Lord with all thy Heart, Deut. 4. 29.-6. 5. &c. The moſt ſpecious, and moſt exactly attended Services, without this, are deſpiſed by Him. Hence that complaint, Ezek. 33. 31.
2. God ſearcheth and tryeth, and throughly knoweth all Hearts, and there is no putting Him off with out-ſide Services, and varniſhed hypocritical pretences Men may be deceived, but God cannot; and all theſe who think to impoſe upon Him, do but cheat their own Souls, Gal. 6, 7. Be not deceived, God is not mocked. God knowes all the ſecret thoughts and purpoſes of Mens hearts, and they cannot hide their counſels from Him, though they mint them in the darkeſt corners of their Souls, Pſal. 139. 12. Heb. 4. 12. And more eſpecially doth He look with a curious and critical eye upon thoſe that tranſact with Him in the Covenant, for He expects to be glorified by all ſuch as draw ſo near unto Him.
3. God will not accept of, but ſeverely puniſh all heartleſs and hypocritical Covenanters with him. It muſt needs add to Sin, and not mitigate it, to think to cover it over with a falſifying Covenant. God may (to make known his patience and compaſſion) bear with ſuch long and often, thus he did with theſe, as the Context ſhews: But yet he doth remember, and will recompenſe all the deceitful and falſe dealings of a Covenant-People. Men may ſay, and promiſe, and vow as fairly as they will, but if their hearts be not right, God will not hear them, but fall upon them in his wrath: See, Iſa. 58. begin. Ezek. 14. begin.
2. From our ſelves Covenanting with God.
FOR,
1. Our hearts are naturally hypocritical and dangerouſly deceitful; and hence, if they be not Cautelouſly looked after, will lead us into cheats, and ſelf deluſions: There is nothing, more ſubtile, ſly, ſlippery than the heart of Man; and it is very hard for us to know when it is right. See, Jer. 17. 9. Who can know it? Many Men are apt to perſwade themſelves that their heart is right when it is not: Jehu, when he was upon the ſpur, and his zeal on fire, would have been angry if any one had then told him, that he would at laſt prove an Idolater. Doubtleſs, theſe Iſraelites, when they made ſuch promiſes and proteſtations, as we find they did, were very confident of their own integrity, and yet the next hour of temptation diſcovered their falſneſs; There is therefore great need to be very wary of our hearts.
2. There is no hope that they ſhould long hold out, and keep true to their Covenants, that do not engage in them with their whole hearts. What Men are driven to do upon fear or force, hath no truth in it: Let but that fear be removed, or conſtraint taken off them, and you ſhall quickly ſee them returning age… to their old wonts, and forgetting every Promiſe which they engaged themſelves in unto God. A notable inſtance we have for this in thoſe Jews, Jer. 34. 8. &c. Their hearts were not to the Law and Covenant of God: Hence, though in a hurry and diſtreſs, they made vows, and began to put them in execution, yet the preſent danger was no ſooner over, but they taſted ſweetneſs in their old Sins, and impudently returned to them agen. Yea, this is the very Reaſon rendred in our Text, why they ſo often revolted after ſo many returnes. A thing that moves by the force of weights, will move but till they are down: It muſt be a living thing, that holds on its motion to the end. Hypocriſy and formality will tyre by the way and give in: It is only Grace in the heart that will carry a Man through his Work.
3. God hath made it our Duty to look to our hearts, Pro. 4. 23. Heb. 3. 12. And although we can neither make nor keep them right by our own ſtrength, yet our Duty is to go to Him, and wait upon Him to do it for us, and in our place to take pains, and uſe uttermoſt diligence about it: For, if we fail, the fault will not be laid upon Him, but the ſin will be our own. And indeed, not to look to the integrity of our hearts in our Covenanting is in it ſelf truly and properly a breaking of Covenant in the very act of renewing it: And that brings in the next.
III. From the Covenant it ſelf; in which we do actually, and declaratively engage our whole Man to God's Service, which cannot be the whole except the heart be in it. The Covenant precept binds us to love God with all our heart, and all our ſoul, &c. It is a ſpiritual Covenant, not only objectively, as the object we Covenant with [God] is a Spirit; but ſubjectivly too, viz. As we who enter into Covenant do engage all ſpiritual Service and Obedience unto God. He that promiſeth to reform, and doth not begin at the heart is a vile diſſembler: And he that doth not firſt ſecure the Quarters of his Soul for the ſervice of God, all the pains he takes in and about reformation, will be but to give his luſt a ſafe retirement to hide it ſelf, and ly lurking in his heart till it hath a further & …airer opportunity to walk abroad agen in this life.
ƲSE.
In the application of this Doctrine, I ſhall wave all other improvement which might have been made of it, that ſo I may have the more room and opportunity to preſs this Ʋſe of Exhortation; viz. That as it concernes all the People of God in what things ſoever they have to deal about with Him, ſo it eſpecially calls upon us, who are this day engaging our ſelves to God in the matter of the Covenant, to take ſpecial heed to our ſelves that in all this Procedure our hearts be right with God. I might here urge many things by way of Motive, but let theſe two or three ſuffice, viz.
I. Conſider whom you have now to do and tranſact withal. I know you have to do one with another, but this is not your main buſineſs, that is with God, and if it be God you are now engaging with, let it then be thought upon.
1 Whether He do not deſerve your hearts: if not He, Who? Hath He not made them? Doth He not uphold and preſerve them? Cannot He make them …appy or miſerable? All that He hath done for you, all that He hath revealed in the Promiſe which He is ready to perform in your behalfe if you truly ſeek it of Him, challengeth your hearts to be devoted unto Him; yea, you do here engage your ſelves to be His, and can you be ſo, and yet keep back your heart (which is the main and principal thing) from Him?
2. Whether you can rationally hope that he will accept of your Covenanting except your hearts be in it. To believe it, is to make him a lyar. Did he not of all the Sacrifices challenge the inwards (as the principal Part) for himſelf? And what doth that ſignify to us, but that the heart muſt be his in every ſervice of ours? Did he accept of the plauſible, but heartleſs ſervice of the Jews, Ezek: 33. 31? ſee verſ. ult. Did he accept of their faſts, Iſa. 58? No, and why not? Only becauſe they were hypocritical and heartleſs.
3. Whether you can impoſe upon him and cheat him with an heartleſs Covenant. Can you kiſs your hands, and mean while hide hypocriſy in your hearts, and God not know it? And can he know it, and not bear witneſs againſt it? Had you only Man to do withal, you might with many fair words, and deceitful ſhews invite him to credit and confide in your falſe and deceitful promiſes, for Man judgeth according to appearance, but he who ſearcheth the darkeſt corner of the Soul, and ſees our inſide, will not be ſo impoſed upon.
4. Whether this be not the way to be accepted, notwithſtanding all your weakneſs and infirmities. It is a ſincere Souls happineſs (as it is an hypocrites miſery) that he hath God to deal withall in the Covenant. When you have done your utmoſt, and taken moſt pains to prepare your ſelves for this buſineſs, you will ſtill unavoidably bring many and great infirmities with you, but God loves and will accept of truth in the inward part, and whatſoever frailties are with you, yet this is pleadable in the greateſt extremityes, Iſa. 38. 3. I have walked before thee in truth, and with a perfect Heart. David, had great Sins, yet God caſts him not off, becauſe his heart was perfect: Saul did many ſpecious things, but God rejects him, his heart was not true to God. Be but ſincere, and your Covenanting ſhall not be in vain.
2. Conſider what is your preſent deſign? What is the thing which we intend in renewing our Covenant with God? Is it a meer Ceremony and ſhew, or is it a buſineſs of importance? If it be a meer Ceremony, it will come under the juſt cenſure of a vain oblation: But if it have ſome real and material purpoſe in it, carefully enquire and ſee what that is: And whether the want of a firm and fixt heart in it, will not evert and diſappoint it. The deſign, then, of this work (if any) is this, viz. To promote and forward a true and through reformation, or (at leaſt) to confirm and ſettle our ſelves in a ſerious and ſtable Profeſſion and practice of the fear and ſervice of God; to put a ſtrongly and obligation upon our ſelves to keep cloſe to God and his wayes. Now, if the heart be not right in this matter, all will come to nought, and be to no purpoſe. It is not the leaſt breach of Charity to ſay, that either no reformation (or to be ſure no durable reformation) will follow a verbal and out-ſide Profeſſion. If the heart do not vow to God as well as the lips, we ſhall never ſtand to ſuch vowes. The bond of a meer Oral Covenant (let it carry never ſo fair promiſes in it) styed of a ſlip-knot, and a falſe heart will eaſily unty …. And what then is to be expected as the fruit of ſuch a Covenant? It is poſſible it may bear a little aw upon us for a few dayes, but it will quickly wear off, & that which here followes in my Text, will be the ſame which will be conſequent upon our engagements: Neither were they ſtedfaſt in His Covenant.
3 Conſider how hard a thing it is for you to get your …earts right in ſo ſolemn a Service. I can aſſure you that except God afford his ſpecial help and Grace, all the power of Man cannot effect it. It is a hard thing Man to know when his heart is right: It will [ſolemnly proteſt that it is ſo, when it is indeed moſt falſe, & if he be ſo fooliſh as to believe it at its word, he ſhall be eaſily cheated. Did not Iſrael, when they were at mount Sinai, under the amazing terrors of God's dreadful preſence, think their hearts right, when they made that profeſſion to Moſes? Deut. 5. 27. Speak thou unto us all that the Lord our God ſhall speak unto thee, and we will hear it and do it. But let us ſee what God ſaith: verſ. 28, 29. They have well ſaid all that they have spoken. Oh! that there were ſuch an Heart in them, &c. Did not Jehu think his heart was right, when he invites Jonadab as a Spectator, Come and ſee my zeal for the Lord? The underſtanding may be convinced, and the affections may be raiſed, and the Man may be forward, and yet a falſe heart in all this. And if it be thus hard to know the hearts falſeneſs, much more hard and difficult is it, when it is diſcovered to be wrong, to get it right. Before the heart can be right in the Covenant, it muſt part from that enmity which it bears againſt God; it muſt loſe its ſelf-ſoveraignty, and be brought into true ſubjection unto His Holy Will; it muſt renounce it ſelf, its own guidance, its carnal delights, and be truely and willingly devoted or conſecrato God and His Service: It muſt make a free, full, and everlaſting choiſe of God and His Wayes, it muſt take delight to be bound and engaged to him, and account that its Covenant-engagement unto God is its greateſt liberty: It muſt take up ſtrong purpoſes and inviolable reſolutions to do whatſover God commands. To avoid what He prohibits, with greateſt care and vigilancy, to be for Him and no other. How contrary and unpleaſing theſe things are to fleſh and blood, he cannot but in ſome meaſure underſtand, who was ever truly acquainted with His own heart.
4. Conſider what it is that you deſire may follow upon this dayes work. I dare preſume, that there is never an one of you but propounds to himſelf ſome good effect to enſue upon ſo ſolemn an affair as this is; and ſo indeed their will if it be not our own fault: But yet (on the other hand) take this alſo for an undoubted truth, that if your hearts do here diſſemble, and deal falſly, not good, but evil is to be expected to follow. You would have God's anger turned away, which hath broken in upon us, & laid waſt many of our pleaſant things; you would enjoy Him as a reconciled God; you would have Him to own us ſignally by ſome tokens of His favour; whatever your deſires be, the want of a right heart in the duty wil fruſtrate all. It is with you now to procure Life or Death, God's Favour or more of His Anger. Alas! God is not delighted in a pompous ſhew, and a great appearance of ſeeming ſolemnity, as we poor Men are apt to be; God's heart is no wayes engaged to us by ſuch things; an humble, an holy and a contrite heart, is that which reacheth His heart, and will procure His Love and Favour. Let but your hearts be right with the Lord, And I dare promiſe you that His ſhall be ſo with you; and He ſhall ſo witneſs it, as not only you, but others alſo ſhall ſee and obſerve it. Eminent for this was that hearty Covenant of Aſa's, of which we have that memorable note, 2 Chro. 15. 15. All Judah rejoyced at the Oath, for they had ſworn with all their Heart, and ſought Him with their whole deſire, and He was found of them: And the Lord gave them reſt round about. If you be not great Gainers you will be great loſers. If you think to deceive God, He will certainly deceive you: And whiles you are vainly gaping after and promiſing your ſelves Mercy and deliverance, you ſhall find Plagues and Miſeries encreaſe: But be faithfull, and you ſhall proſper, God, even your own God, ſhall bleſs you.
For Direction, that your hearts may be right in this Service;
1. Dread hypocriſie in this Work. Be awfully afraid to come before God with a falſe heart. There is nothing more dangerous than carnal confidence. Prepare your ſelves to the work by thinking ſeriouſly in your own Souls, how dreadful a thing will it be for me now to come and diſſemble with the holy One of Iſrael? You had much better to impoſe upon all the World than ſo much as think to do ſo upon God. Say thus to thy ſelf, If I ſhould now come and plight Promiſes, make vowes, enter a Covenant, and my heart not be in it, I ſhall pull down curſes upon my own Soul. Shall I call the God of heaven & of earth to witneſs to a lye? Shall I invite His ſolemn preſence to a mockery? And ſhal I not in ſo doing draw down and haſten vengeance upon mine own head?
2. Be very jealous of your own hearts. Ever ſuſpect and be afraid leſt they ſhould be deceitful: Bleſſed is the Man that feareth alwayes, Pro. 28. 26. Peter truſted to his heart, and it deceived him, and ſo may it be with me. It is the wiſdome of a Chriſtian to watch his Soul diligently, looking upon it as a ſlippery thing, and very ready to ſteal away from every holy and ſolemn work, and to deceive him with vain ſhewes, and falſe pretences: he that truſts it, is not Wiſe.
3. Be ſure rightly to underſtand and clearly to know what it is that you engage in. That Chriſtian is moſt like to ſtand firm to his Covenants, that enters upon them with the moſt mature deliberation: The want of this may bring a Man into a great ſnare, and lay him open to grievous temptations, Prov. 20. 26. It is a ſnare to a Man to devour that which is holy; and after vows to make inquiry. Without knowledge there can be no practice; without conſideration there can be no good reſolution. A Man's heart cannot be in that promiſe which he hath not weighed in his underſtanding. He that Covenants to forſake that Sin, which he hath a full purpoſe in his heart to keep and hug as his Darling, how is he like to ſtand to it? Remember then, that you engage to be for God, and for no other: You give up your ſelves to be led by his Spirit, directed by his Word, to be at his diſpoſe and not your own; to make his Will your Rule, and his Glory your end. You promiſe that you will not run in the Current and Stream of the Times in the purſuit of vanity, nor ſeek your own things, but the things of Chriſt. In a Word, you promiſe ſincere and univerſal Obedience: Do you know or conſider this? Have you thought, and do you approve of it in your hearts? If not, your hearts are falſe.
4. Take up a firm reſolution to ſtand to and perform your promiſes It is not Words, but Performances that God hath a reſpect to. God will not be mocked with flattering promiſes. Purpoſes do nextly come from the heart, and are elicite Acts of the Will, and if theſe be wavering or unfixt, the heart is not right. A Covenant with God, is a Bond firmly obliging the Soul, and our engagements to him will never be performed without the greateſt reſolution. You ſhall meet with great and many Temptations which will aſſault and batter you. Evermore, when a People have been engaging to God in a ſolemn manner, they muſt expect ſome ſhaking Tyral: And if then you would be ſtrong and acquit your ſelves like Men, your buſineſs now is to be fixt. When Temptations come and aſſail you, you muſt ſay with David, The vows of God are upon me: And as Pſal. 119. 106. I have ſworn, and I will perform. If ever you repent of your engagement, your heart was never firm in it. If you find Satan or your own hearts laying bait before you to entiſe you, you muſt ſay as Abraham, I have lift up my hand to the God of Heaven, &c. Let therefore your purpoſes be hearty purpoſes, free and not conſtrained.
5. Beware of ſinful Reſerves. Nothing more frequent, nor more dangerous than Equivocation: We make fair Covenants and plauſible, but we have our mental reſervations, which ſpoil all. If your Covenant be not full, and free, and plain, it is of no Worth. Saul is ſent to deſtroy Amalek, and ſaith, I have done it, Only I reſerved the beſt for a Sacrifice: He had that reſerve in his mind before. Naaman hath his reſerves: In this thing pardon thy Servant. It may be you think with your ſelves I can do all, and I will do all, but this or that one particular thing: One hath his ſinful and unlawful Calling by which he gets a Living, another his oppreſſion & deceit, another his exceſs in this or that lawfull liberty, &c. And this he intends to keep, and thinks to ſay, I never intended this: Know it, this is a dreadful heart-deceit, and God will find it out, and it will render your whole Covenant a vain oblation,
6. Truſt not in your ſelves, or your own ſtrength. In the firſt Covenant Man was to look upon and exerciſe his created Grace, though not without imploring Divine aſſiſtance and concurſe: In the New-Covenant Man is utterly to diſclaim himſelf, and deny all his own ſtrength. The conſideration of our own frailty and plain impotency to ſpiritual things were diſcouragement enough to our renewal of Covenant, If God expected, or we promiſed performance in our own ſtrength. Though every Beleever muſt acknowledge (with Paul) that of himſelf he can do nothing, yet is he neither to ſit ſtill and do nothing, or yet to renounce the Covenant of God, and engaging of himſelf to his ſervice: Only he muſt carefully beware that he do not turn it into a Covenant of Works by being his own undertaker; leſt whiles he pretends to renew, he deſtroyes the Covenant of Grace. It may ſeem a Paradox, but is an Evangelical truth, that a Chriſtian muſt acknowledge that he can do nothing, and yet reſolve, and bind himſelf to do all.
Therefore,
7. In ſenſe of your own utter inſufficiency. Be ſure to get Chriſt your Ʋndertaker and Surety in the Covenant. The heart is never right till it comes to this: And this muſt be done, not by a preſumptuous caſting all upon him whiles we indulge our careleſs neglect, and ſay, Let Chriſt anſwer for it: But by a believing and humble dependance upon him as the head of the Covenant: And that not only as a political head, ſtanding reſponſible for the carriages of all his Members; but alſo as the head of influences from whom (by Faith) we are to derive Grace and ſtrength to do and perform that duty which ſhall through him be accepted by God, and reckoned to us as Covenant-keeping. And now having him thus related and engaged to us, we may with an holy confidence devote our ſelves to God and his Service. From him we ſhall derive Wiſdom to inſtruct and guide us in all the Covenant-Duties we are concerned in: From him we ſhall fetch down Grace to animate, quicken, ſtrengthen our Souls to Duty: From Him we ſhall have encouragement and ſupport againſt all faintings of ſpirit, and deſpondencyes under our Work. In him we ſhall have all our weakneſs pityed and pardoned: Through him we ſhall trample upon Temptation, and tread down oppoſition. If Chriſt be with us, we ſhall not fail, though we may fall, for he will lift us up: And if your hearts do truely and ſincerely truſt in him, and wait upon him, he will not leave you wholly to ſwerve, or utterly to violate your holy Covenant: But, when hypocritical, and heartleſs Profeſſours ſtumble and fall, and (by the righteous judgement of God) receive the due reward of their diſſimulation and falſhood; you ſhall be kept, preſerved, eſtabliſhed unto the day of the appearauce of our Lord and Saviour Jeſus Chriſt: And in that Day when the ſecrets of Mens hearts ſhall be made manifeſt, and perfidious and formal Profeſſours ſhall be put to open ſhame, then ſhall your Truth and Sincerity be openly acknowledged before Angels and Men, and the Glorious Bleſſing of an everlaſting Covenant ſhall be your Portion for evermore.
FINIS.
End of the text · Samuel Willard, Covenant Keeping the Way to Blessedness (1682)