The Nature Solemnity Grounds Property and Benefits of a Sacred Covenant, Sermon

The Nature Solemnity Grounds Property and Benefits of a Sacred Covenant · Sermon

p. 1A SERMON preached at the late Solemne Aſſembly, for the taking of the COVENANT, upon Friday the ſixt of this inſtant October. 1643.

NEHEM. ch. 9. v. 38. And becauſe of all this we make a ſure Covenant, and write it, and our Princes, our Levites, and our Prieſts ſeale unto it.

THe generall ſubject of this verſe in the ſpeciall buſineſſe of this day. A ſolemne engagement to the Lord, and among our ſelves, in a ſure Covenant. Wherein we may conſider theſe five things.

Firſt, the nature of a Covenant; from the whole.

Secondly, the grounds of a Covenant, from thoſe words, Becauſe of all this.

Thirdly, the property of a Covenant, in that Epithete, Sure, we make a ſure Covenant.

Fourthly, the parties entring into, and engaging themſelves in a Covenant, expreſt by their ſeverall degrees and Functions. Princes, Levites, Prieſts. And were theſe all? All whom this Verſe ſpecifies, and enow to bring in all the reſt. Where the Governours and the Teachers go before in an holy example, what honeſt heart will not follow? And the next Chapter ſhewes us, all who were p. 2honeſt-hearted, following this holy example, v. 28. And the reſt of the people, the Prieſts, the Levites, the Porters, the Singers, the Nethinims, and all they that had ſeparated themſelves from the people of the Lands unto the Law of God their Wives their ſons, and their daughters, every one having knowledge and having underſtanding. V. 29. They clave unto their brethren their Nobles, and entered into, &c.

Fiftly, The outward acts by which they teſtified their inward ſincere conſent, and engag'd themſelves to continue faithfull in that Covenant: Firſt, writing it. Secondly, ſealing to it. Thirdly, (in the tenth Chapter, Verſe 29.) They entered into a curſe. Fourthly, into an Oath, to walke in Gods Law, which was given by Moſes the ſervant of God, and to obſerve to doe all the Commandements of the Lord their God with the Statutes and Iudgements. And that they would not give their daughters to the people of the Land, &c. With divers other articles of that Covenant, tending both to their Eccleſiaſticall and Civill reformation.

I begin with the firſt point, the nature of a Covenant. Concerning which, we may receive ſome light from the Notation of the originall words; 1. For a Covenant. 2. For the making of a Covenant. The Hebrew Berith foreign Elegit, quia eliguntur perſonae inter quas & res ac conditiones propter quas foedus t…tur. Buxtorf,(a Covenant) comes from Barah, which ſignifieth two things: Firſt, to chooſe exactly, and judiciouſly. Secondly, to eate moderately or ſparingly. And both theſe ſignifications of the roote Barah have an influence upon this derivative Berith, a Covenant; The former of theſe intimating, if not enforcing, that a Covenant is a worke of ſad and ſerious deliberation, for ſuch are elective acts. Election is or ought to be made, upon the rationall turne of judgement, not upon a catch of phancy, or the hurry of our paſſions.

Now in a Covenant there is a double worke of election: p. 3Firſt, an election of the perſons, betweene whom. Secondly, an election of the conditions or termes upon which the Covenant is entered. As Gods Covenant-people are his choſen people, ſo muſt ours. Some perſons will not enter into covenant, though invited; and others, though they offer themſelves, are not to be admitted. They who are not fit to build with us, are not fit to ſweare with us. Some offered their helpe to the Iewes in the repaire of the Temple, (Ezr. 4. 2.) Let us build with you, for we ſeeke your God. But this tender of their ſervice was refuſed, Verſ. 3. Yee have nothing to doe with us, to build an houſe unto our God: but we our ſelves together will build, &c. What ſhould we doe with their hands in the worke, whoſe hearts, we know, are not in the worke? The intendment of ſuch in-joyning, muſt be either to build their Hay and Stubble with our Gold and Silver, and precious Stones, (1 Cor. 3. 12.) or elſe to pull downe by night, what they build by day, and ſecretly to undermine that Noble Fabricke, which ſeemingly they endeavoured to ſet up. We finde in this booke of Nehemiah, that the perſons combining in that Covenant were choice perſons. The Text of the tenth Chapter ſets two markes of diſtinction upon them. Verſ. 28. Firſt, all they that ſeparated themſelves from the people of the Lands, unto the Law of God. Secondly, all having knowledge, and having underſtanding. Here are two qualifications, whereof one is ſpirituall, and the other is naturall. The plaine Engliſh of both may be this. That Fooles and Malignants, ſuch as (in ſome meaſure) know not the cauſe, and ſuch as have no love at all to the cauſe ſhould be outcaſts from thu Covenant. Such ſapleſſe and rotten ſtuffe will but weaken, if not corrupt this ſacred band.

The Tenour of the covenant now tendered, ſpeakes p. 4thus reſpecting the perſons. We Noble-men, Barons, Knights, Gentlemen, Citizens, Burgeſſes, Miniſters of the Goſpell, and Commons, of all ſorts, in the Kingdome of England, Scotland, and Ireland &c. And doth not this indiſtinctly admit all, and all, of all ſorts? I anſwer, No. For the words following in the Preface ſhew expreſſely, that onelyonly they are called to it, who are of one reformed Religion; which ſhuts out all Papiſts, till they returne. And the Articles paſſe them through a finer Sieve, admitting onelyonly ſuch as promiſe, yea and ſweare that through the grace of God, they will ſincerely, really, and conſtantly endeavour the preſervation of the reformed religion, againſt the common enemy in the one Kingdome, the reformation and extirpation of what is amiſſe in the other two; as alſo in their owne perſons, families and relations. They who doe thus are choice perſons indeed, and they who ſweare to doe thus are (in charity and juſtice) to be reputed ſo, till their owne acts and omiſſions falſifie their oathes. Thus our Covenant makes an equiualent, though not a formall or nominall election of the perſons.

Secondly, there muſt be a choice of conditions in a Covenant; As the perſons obliged, ſo the matter of the obligation muſt be diſtinct. This is ſo eminent in the Covenant offered, that I may ſpare my paines in the clearing of it; every mans paines in reading of it, cannot but ſatisfie him that there are ſix Nationall conditions about which we make ſolemne oath, and one perſonall, about which we make a moſt ſolemne profeſſion and declaration before God and the world. And all theſe are choyce conditions: ſuch as may well be held forth to be (as indeed they are) the reſults and iſſues of many prayers, and ſerious conſultations, in both the Kingdomes of England and Scotland. Conditions they are, in p. 5which Holineſſe and Wiſdome, Piety and Policie, Zeale for God in purging his Church, and Care for man in ſetling the Common-wealth, appeare to have had (in a due ſubordination) their equall hand and ſhare.

Thus much of a Covenant from the force of the word in the firſt ſenſe, leading us to the choice both of perſons and conditions.

Secondly, the root ſignifies to eat moderately, or ſo much as breaks our Faſt. And this refers alſo to the nature of a Covenant, which is to draw men into a friendly and holy communion, and converſe one with another. David deſcribes a familiar friend, in whom he truſted, to be one, That did eat of his bread, Pſal. 41. 9. And the Apoſtle Paul, when he would have a ſcandalous brother denied all fellowſhip in Church-Covenant, he charges it thus, With ſuch a one, no not to eat, 1 Cor. 5. 11. Hence it was a cuſtome upon the making up of Covenants, for the parties covenanting ſoberly to feaſt together; when Iſaac and Abimilech ſware one to another, and made a Covenant: The ſacred Story tells us, that Iſaac made them a feaſt, and they did eat and drinke, Gen. 26. 29, 30. A Covenant is a binder of affection, to aſſure it, but it is a looſner of affection, to expreſſe it. And their hearts are moſt free to one another, which are moſt bound to one another. How unbecomming is it that they who ſweare together, ſhould be ſo ſtrange as ſcarce to ſpeake together? That which unites, ought alſo to multiply our affections.

Further, the word hints, ſo to converſe together as not to ſinne together, for it ſignifies, Moderation in eating. As if it would teach us, That at a Covenant-Feaſt, or when Covenanters feaſt, they ſhould have more grace then meat at their Tables: or if (through the bleſſing of p. 6God) their meat be much, their temperance ſhould be more. The Covenant yeelds us much buſineſſe, and calls to action; Exceſſe ſoyles our gifts and damps our ſpirits, fitting us for ſleepe, not for worke. In and by this Covenant we (who were almoſt carried into ſpirituall and corporall ſlavery) are called to ſtrive for the maſtery. Let us therefore (as this word and the Apoſtles rule inſtruct us) Be temperate in all things, 1 Cor. 9. 25. Intemperate exceſſive eaters will be but moderate workers, eſpecially in Covenant worke. A little will ſatisfie their Conſciences, who are given up to ſatisfie their carnall appetites. And he who makes his belly his God, will not make much of the glory of God.

So much concerning the nature of a Covenant from the originall word, for a Covenant, ſignifying both to chuſe and to eate. We may take in ſome further light to diſcover the things from the orginall word, which we tranſlate (make) Let us make a Covenant.

That word ſignifies properly to cut, to ſtrike, or to ſlay. foreignThe reaſon hereof is given, becauſe at the making of ſolemne Covenants, beaſts were killed and divided aſunder, and the Covenant-makers went between the parts. When God made that firſt grand Covenant with Abraham, he ſaid unto him, Take an heifer of three yeers old, and a ſhee goat of three yeers old, &c. And he tooke unto him all theſe, and divided them in the midſt, and laid thoſe pieces one againſt another, &c. Gen. 15. 9, 10. At the ſeventeenth verſe, Behold a ſmoaking furnace and a burning lamp (which latter was the token of Gods preſence for the deliverance of his people) paſſed betweene thoſe pieces. In the 34. of Jeremy, verſ. 18. we have the like ceremony in making a Covenant, They cut the calfe in twaine, and paſſed betweene the parts thereof. Upon this uſage the p. 7phraſe is grounded of cutting or ſtriking a Covenant, Pſal. 50. 5. Pſal. 89. 3. which Ceremony had this ſignification in it, That when they paſſed betweene thoſe divided parts of the ſlaine beaſt, the action ſpake this curſe or imprecation, **Foedus facientes primò furabant, poſtea tranſibant inter partes pecudis; quaſi dicerent, diſcindatur, dividantur ejus membra, fiat ſicut pocus iſtud, qui furamentam violaverit.Let him be cut aſunder, let his members be divided, let him be made as this beaſt, who violates the Oath of this Covenant.

From theſe obſervations about the words, we may be directed about the nature of the thing: and thence collect this deſcription of a Covenant. A Covenant is a ſolemne compact or agreement betweene two choſen parties or more, whereby with mutuall, free, and full conſent they binde themſelves upon ſelect conditions, tending to the glory of God and their common good.

A Covenant ſtrictly conſidered is more then a promiſe, and leſſe than a Oath; unleſſe an Oath be joyned with it, as was with that in the Text, and is with this we have now before us. A Covenant differs from a promiſe gradually and in the formalities of it, not naturally or in the ſubſtance of it. God made promiſes to Abraham; Gen. 12. and Gen. 13. but hee made no Covenant with him till Chap. 15. verſ. 18. In that day the Lord made a Covenant with Abraham. And the worke of the Lord in that day with Abraham had not onelyonly truth and mercy in it, but ſtate and majeſtie in it. A Covenant day is a ſolemne day. As the collection of many Stars makes a Conſtellation ſo the collection of many promiſes makes a Covenant. Or as in the firſt of Geneſis, verſ. 10. The gathering together of the waters, was by the Lord called Seas. So wee may call the gathering together of promiſes or conditions a Covenant. The Lord doth (as it were r'ally all the promiſes of mercy made to us, which lie ſcattered up and downe thorow the whole volume of the Scriptures, p. 8and puts them together into a Covenant: And we do (as it were) r'ally all the promiſes of duty which wee owe unto God and to one another, and put them together in a Covenant. Such a bundle of duty is tied up in this preſent Covenant; what duty is there which we owe to God, to his Churches, or theſe Common-wealths whereof we make not promiſe either expreſly or by conſequence in the compaſſe of this Covenant? And how great an obligation to duty doth this containe, wherein there is an obligation to every duty?

Seeing then this Covenant being taken carries in it ſo great an obligation, it calls for great preparation before we take it. A ſleightneſſe of ſpirit in taking this Covenant, muſt needs cauſe a ſleightneſſe of ſpirit in keeping it. All ſolemne duties ought to have ſolemne preparations, and this I thinke as ſolemne, as any. A Chriſtian ought to ſet his heart (as far as he can through the ſtrength of Chriſt) into a praying frame, before he kneels downe to prayer. And we ought to ſet our hearts in a promiſing frame, before we ſtand up to make ſuch mighty promiſes. Take heed how ye heare, is our Saviours admonition in the Goſpel; Surely then we had need take heed how we ſweare. Let a man examine himſelfe (ſaith the Apoſtle Paul) and ſo let him eat of that bread and drinke of that cup; let him come examin'd to the Sacrament: ſo I may ſay, Let a man examine himſelfe before he lift up his hand or write downe his name; let him come examin'd to the Covenant.

I ſhall briefly propoſe three heads of preparatory examination reſpecting our entrance into this Covenant:

Firſt, examine your hearts and your lives, whether or no you are not preingaged in any Covenant contrary to the tenour and conditions of this Covenant. If any ſuch p. 9upon enquiry be found, be ſure you void it, before you engage your ſelves in this; A ſuper-inſtitution in this kinde is very dangerous. Every man muſt looke to it, that he takes this Covenant (ſede vacante, or rather corde vacante) with a heart emptied of all Covenants which are inconſiſtent with this. For a man to covenant with Chriſt and his people for Reformation, &c. while he hath either taken a Covenant with others, or made a Covenant in his owne breaſt againſt it, is deſperate wickedneſſe. Or if upon a ſelfe-ſearch you finde your ſelves cleare of any ſuch ingagements, yet ſearch further. Every man by nature is a Covenanter with Hell, and with every ſinne he is at Agreement: be ſure you revoke and cancell that Covenant before you ſubſcribe this. If I regard iniquity in my heart, the Lord will not heare me praying, that is, he will not regard my prayers (ſaith David) Pſal. 66. 18. And if we regard iniquity in our hearts, the Lord will not heare us covenanting, that is, he will not regard our Covenant. Woe bee unto thoſe who make this league with God and his people, while they reſolve to continue their league with ſin: which is (upon the matter) a league with Satan. God and Satan will never meet in one Covenant. For what communion hath light with darkneſſe? and what concord hath Chriſt with Belial?

Secondly, before you enter into this Covenant with God, conſider of, and repent for this ſpeciall ſinne, your former breaches and failings in Gods Covenant. We who were ſometimes a far off, Aliens from the Common-wealth of Iſrael, and ſtrangers from the Covenant of promiſe, are made nigh by the blood of Jeſus, even ſo nigh as to be in Covenant with God. Some who pretend to this priviledge, will be found ſuch as have counted the blood of the Covenant p. 10to be an unholy thing, Heb. 10. 29. And where is the man that walketh ſo holily in this Covenant as becoms him, and as it requires? Labour therefore to have thoſe breaches healed by a freſh ſprinkling of the blood of Chriſt upon your conſciences, before you enter this Covenant: If you put this new peece to an old garment, the rent will be made worſe: If you put this new wine into old bottles, the bottles will breake, and all your expected comforts will run out and be loſt. If you ſhould not feele and ſearch your owne hearts, without doubt the Lord will, And if you be found as deceivers, you will bring a curſe upon your ſelves, and not a bleſſing (as Jacob ſpake in another caſe, Gen. 27. 12.) This is a Covenant of amity with God: reconciliation muſt goe before friendſhip, you can never make friendſhip till you have made peace, nor ſettle love where hoſtility is unremoved.

Thirdly, enquire diligently at your owne hearts, whether they come up indeed to the tearmes of this Covenant. You muſt bid high for the honour of a Covenanter, for a part in this priviledge. Which of you (ſaith our Lord Chriſt to his hearers, Luke 14. 28. intending to build a Tower, ſitteth not downe firſt, and counteth the coſt, whether he have ſufficient to finiſh it? leſt haply after he hath laid the foundation, and is not able to finiſh it, all that behold it, begin to mocke him, ſaying, This man began to build, and was not able to finiſh. We are met this day to lay the foundation of one Tower, and to pull up the foundation of another; wee are pulling up the foundation of Babels Tower, and we are laying a foundation for Sions Tower. We have ſeene ſome who have heretofore done as much, but they have done no more, when they had laid a foundation for thoſe noble works in taking a ſolemne p. 11Oath and Covenant, they have never moved a hand after either to build or to pull downe, unleſſe it were quite croſſe to their owne ingagements, for the pulling downe of Sions Tower, and the building of Babylone.

And what was the reaſon of this ſtand, or contrary motion? This ſurely was one, they did not gage their own hearts before hand, neither did they ſit downe to count the coſt of ſuch an undertaking. And therefore when they perceived the charge to ariſe ſo high, they neither could finiſh, nor would they endeavour it, but left the worke before it lookt above the ground; and are juſtly become a mock, and a ſcorn, and a reproach in Iſrael, Theſe they are the men that began (in a ſolemn Covenant) to build, but could not finiſh; They had not ſtocke enough either of true honour or honeſty (though their ſtocke of parts and opportunities was ſufficient) to finiſh this worke.

Let us therefore ſit downe ſeriouſly and count the coſt; yea, and conſider whether we be willing to be at the coſt. To lead you on in this, my humble advice is, That you would catechiſe your hearts upon the Articles of this Covenant. Put the queſtion to your hearts, and let every one ſay thus unto himſelfe:

Am I indeed reſolved ſincerely, really and conſtantly, through the grace of God, in my place and calling, to endeavour the preſervation of the reformed Religion in the Church of Scotland? &c. The reformation of Religion in the Kingdomes of England and Ireland? &c.

Am I indeed reſolved in like manner, without reſpect of perſons, to endeavour the extirpation of Popery, Prelacy? &c.

Am I indeed reſolved never to be withdrawne or divided by whatſover terrour or perſwaſion from this bleſſed union and conjunction, whether to make p. 12defection to the contrary part, or to give my ſelfe to a deteſtable indifferency or neutrality, in this cauſe of God? &c.

Am I indeed reſolved to humble my ſelfe for my owne ſins and the ſins of the Kingdome? &c. to amend my ſelfe and all in my power, and to goe before others in the example of a reall reformation? &c.

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 goe to that coſt.

But it may be, ſome will ſay, What is this coſt? I anſwer, The expreſſe letter of the Covenant tells you of one coſt which you muſt be conſtantly at, and that is ſincere, reall, and conſtant endeavour. Paines is a price, I am ſure reall 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 ſpeake well of this Covenant, come not up to the price; you muſt doe theſe and you muſt doe more, you muſt be doing, ſo the promiſe of every man for himſelfe runnes, I will through the grace of God endeavour. Yet every endeavour is not currant money, payable, as the price of this Covenant, there muſt be a threefold ſtampe upon it, unleſſe it beare 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 vertually money, but this covenant cals alſo for money formally p. 13as the price of it; He that really endeavours after ſuch ends, as here are propoſed, muſt not onelyonly be at the coſt of his paines, but alſo at the coſt of his purſe for the attainement of them. He muſt open his hand to give and to lend, as well as to worke and labour; unleſſe a man be free of his Purſe, as well as of his paines, he bids not up to the demands of this Covenant, nor payes up to his owne promiſe, when he enter'd it. Can that man be ſaid really to endeavour the maintenance of a cauſe, while he lets it ſtarve? or to ſtrengthen it, whiles he keepes the ſinewes of it cloſe ſhut up? Would he have the Chariot move ſwiftly who onelyonly drawes, but will not Oyle the Wheeles? Know then, and conſider it, that the coſt you muſt be at, is both in your labours, and in your eſtates. The engagement runnes to both theſe.

And to more then both theſe, This Covenant engages us, not onelyonly to doe, but to ſuffer; not onelyonly to endeavour, but to endure. Such is the tenour of the ſixth Article, where every man promiſes for himſelfe; That he will not ſuffer himſelfe to be withdrawne from this bleſſed union, by any terrours. If not by any terrour, then not by loſſes, impriſonments, torments, no nor by death, that King of Terrour. You ſee then that the price of this Covenant, may be the price of blood, of liberty and of life. Sit downe and conſider, are you willing to be at this coſt to build the Tower? Through the goodneſſe of God in ordering theſe great affaires, you may never come actually to pay downe ſo much: haply, not halfe ſo much; but except you reſolve (if call'd and put to it by the reall exigencies of this cauſe) to pay downe the utmoſt Farthing, your Spirits are too narrow, and your hearts too low for the honour and tenour of this Covenant.

p. 14If any ſhall ſay theſe demands are very high, and the charge very great; but is a part in this Covenant worth it? will it quit coſt to be at ſo great a charge? wiſe men love to ſee and have ſomewhat for their money; and when they ſee they will not ſticke at any coſt, ſo the conſiderations be valuable.

For the anſwering and clearing of this I ſhall paſſe to the ſecond point, which holds forth the grounds of a Covenant, from thoſe words of the text, And becauſe of all this. If any one ſhall be troubled at the All this, in the price, I doubt not but the All this in the grounds will ſatisfie him. Becauſe of All this we make a ſure Covenant. Here obſerve.

Firſt, A Covenant muſt be grounded on reaſon; We muſt ſhew cauſe why. God often deſcends, but man is bound to give a reaſon of what he doth. Some of Gods actions are above reaſon, but none without reaſon. All our actions ought to be levell with reaſon, and this with common reaſon, for it is a common act, That which men of all capacities are called to doe, ſhould lie in the reach of every mans capacity. Obſerve

Secondly, A Covenant muſt be grounded on weighty reaſon; There muſt be much light in the reaſon (as was ſhewed before) but no lightneſſe. Becauſe of all this, ſaith the Text, there were many things in it, and much weight in every one of them.

And the reaſons in their proportion, muſt at leaſt be as weighty as the conditions. Weighty conditions will never be ballanced with light reaſons. If a man aske a thouſand pounds for a Iewell, he is bound to demonſtrate that his Iewell is intrinſecally worth ſo much, elſe no wiſe man wil come up to his demands. So when great things are demanded to be payd down by all who take p. 15part in this Covenant, we are obliged to demonſtrate and hold forth an equivalence of worth in the grounds and nature of it. Hence Obſerve

Thirdly, That the reaſons of a Covenant muſt be expreſſe, Becauſe of all this. This, is demonſtrative. Here's the matter laid before you, conſider of it, examine it thoroughly. This is faire dealing, when a man ſees why he undertakes, and what he may expect, before he is engaged. And ſo may ſay, becauſe of this, and this, becauſe of all this, I have entered into Covenant.

But what were the particulars that made up the groſse ſumme of all this? I anſwer, thoſe particulars lie ſcattered throughout the Chapter, the attentive Reader will eaſily finde them out; I ſhall in briefe reduce them unto two heads.

Firſt, the defection and corruptions that were crept in, or openly brought in among them.

Secondly, the afflictions, troubles, and judgements that either were already fallen, or were feared would further fall upon them.

The former of theſe cauſes is laid downe in the 34. and 35. verſes of this Chapter. Neither have our Kings, our Princes, our Prieſts, nor our fathers kept thy Law, nor hearkned to thy Commandements, and thy Teſtimonies, wherewith thou didſt teſtifie againſt them. For they have not ſerved thee in their Kingdom, and in thy great goodneſſe, &c.

The latter of theſe reaſons is contained in the 36 and 37 verſes. Behold we are ſervants this day; and for the Land which thou gaveſt unto our fathers, to eate the fruit thereof, and the good thereof, behold we are ſervants in it, &c. The cloſe of all is, We are in great diſtreſſe. From this narratiue of the grounds, the making of a Covenant is inferred as a concluſion, in the immediate ſubſequent p. 16words of the Text, Becauſe of all this. As if he had ſaid, Becauſe we are a people who have ſo departed from the Lawes and Statutes of our God, and are ſo corrupted both in worſhip and in practice; Becauſe we are a people ſo oppreſſed in our eſtates, and liberties, and ſo diſtreſſed by judgements and afflictions: Therefore, Becauſe of all this we make a ſure Covenant.

And if we peruſe the records of holy Scripture, we ſhall finde, that either both theſe grounds conjoyned, or one of them, are expreſt as the reaſons at any time inducing the people of God, to enter into the Bond of a Covenant. This is evident in Aſa's Covenant, 2 Chro. 15. 12, 13. In Hezekiahs, 2 Chron. 29. 10. In Ioſias, 2 Chro. 34. 30, 31. In Ezra's, c. 10. v. 3. of that Booke. To all which I referre the reader for ſatisfaction. And from all conſenting with this in the Text, I Obſerve:

That when a people are corrupted or declined in doctrine, worſhip, and manners; when they are diſtreſſed in their liberties, livelihoods, or lives; Then, and at ſuch a time they have warrantable and ſufficient Grounds to make and engage themſelves (as their laſt and higheſt reſort for redreſſe) in the bonds of a ſacred ſolemne Covenant.

What engagement can be upon us, which theſe reaſons doe not reach and anſwer? The libertie of our perſons and of our eſtates is worth much, but the liberty of the Goſpell, the purity of Doctrine and Ordinances, are worth much more. Peace is a precious Jewell, but who can value truth? The wiſe Merchant will ſell all that he hath with joy to buy this, and bleſſes God for the bargaine, Matth. 13. 44.

And beeauſe of all this, we are called to make a Covenant this day. Truth of doctrine and purity of worſhip were going, and much of them both were gone. The p. 17liberty of our perſons, and property of our eſtates, were going, and much of them both were gone; we were at once growing popiſh and ſlaviſh, ſuperſtitious and ſervile; We were in theſe great diſtreſſes, and becauſe of all this, we make a Covenant thu day.

That theſe are the grounds of our Covenant, is cleare in the tenour of the Covenant. The preamble whereof ſpeakes thus:

WE calling to minde the treacherous and bloody plots, conſpiracies, attempts and practices of the enemies of God, againſt the true Religion and Profeſſours thereof, in all places, eſpecially in theſe three Kingdomes ever ſince the reformation of Religion; And how much their rage, power, and preſumption, are of late and at this time increaſed and exerciſed, whereof the deplorable eſtate of the Church and Kingdome of Ireland, the diſtreſſed eſtate of the Church and Kingdome of England, and the dangerous eſtate of the Church and Kingdome of Scotland, are preſent and publique teſtimonies. We have now at the laſt, for the preſervation of our ſelves and our Religion from utter ruine and deſtruction, &c. after mature deliberation reſolved and determined to enter into a mutuall and ſolemne League and Covenant, &c.

So then if we be askt a reaſon of our Covenant, here are reaſons, cleare reaſons, eaſie to the weakeſt underſtanding, yea open to every mans ſence; who amongſt us hath not felt theſe reaſons? and how many have ſmarted their proofe unto us? And as theſe reaſons are ſo plaine, that the moſt illiterate and vulgar underſtandings may conceive them; ſo they are ſo weighty and cogent that the moſt ſubtile and ſublime underſtandings cannot but be ſubdued to them; unleſſe, becauſe they are ſuch maſters of reaſon, they have reſolved to obey p. 18none. And yet where conſcience is indeed unſatisfied, we ſhould rather pity then impoſe, and labour to perſwade, rather then violently to obtrude. Now ſeeing we have all this for the ground of a Covenant, let us cheerefully and reverently make a ſure Covenant. Which is the third point in the Text, The property of this Covenant, we make a ſure Covenant.

In the Hebrew, the word Covenant is not expreſt. The foreignText runnes onelyonly thus, We make a ſure one, or a ſure thing. Covenants are in their owne nature and conſtitution, things of ſo much certainty and aſſurance, that by way of excellence a Covenant is called, a ſure one, or an aſſurance. When a ſure one is but named, a Covenant muſt be underſtood. As, the Holy One is God, and the Holy One and the juſt, is Chriſt, Acts 3. 14. You may know whom the Holy Ghoſt meanes, when he ſaith, the holy One, and the juſt. So the ſure one is a Covenant, you may know what they made when the Holy Ghoſt ſaith, they made a ſure one. Hence obſerve, that

A well-grounded Covenant is a ſure, a firme, and an irrevocable Act. When you have ſuch an all this, (and ſuch you have) as is here concenter'd in the Text, to lay into or for the foundation of a Covenant, the ſuperſtruction (is aeternitati ſacrum, and) muſt ſtand for ever.

A weake ground is but a weake obligation; and a ſinfull ground is no obligation. There is much ſinne in making a Covenant upon ſinfull grounds, and there is more ſinne in keeping of it. But when the preſervation of true Religion, and the vindication of juſt Liberties meet in the ground-worke, ye may ſweare and not repent; yea, if ye ſweare, ye muſt not repent. For becauſe of all ſuch things as theſe, we ought (if we make any, and that we ought) to make a ſure Covenant.

p. 19The Covenant which God makes with man is a ſure Covenant. Hence called a Covenant of Salt, Numb. 18. 19. Becauſe Salt preſerves from periſhing and putrifaction. The Covenant of God with man about temporall things is called a Covenant of Salt, and a Covenant for ever, 2 Chron. 15. 3. For though his Covenant about temporall things (as all temporals muſt) hath an end of termination, yet it hath no end of corruption; time will conclude it, but time cannot violate it. But as for his Covenant about eternall things, that, like eternity knowes not onelyonly no end of corruption, but none of termination. Although my Houſe (ſaith gaſping David) be not ſo with God, yet be 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, 2 Sam. 23. 5. And what is it that makes the Covenant of God with man thus ſure? Sure not onelyonly in it ſelfe, but (as the Apoſtle ſpeakes) to all the ſeed, Rom 5. 16. Is it not this, becauſe it hath a ſtrong foundation, a double, impregnable foundation? Firſt, his owne free grace. Secondly, the blood of Cbriſt; which is therefore alſo called, the blood of the Covenant, Heb. 10. 29. Becauſe of all this, this All, which hath an infinity in it, The Lord God hath made with us a ſure Covenant.

Now as the ſtability and everlaſtingneſſe of Gods Covenant with his elect, lies in the ſtrength of the foundation, His owne love, and the blood of his Sonne. So the ſtability and firmneſſe of our Covenant with God, lies in the ſtrength of this foundation. The ſecuring of the Goſpell, and the aſſerting of Goſpell-purity in worſhip and priviledges in Government: the ſecuring of our lives, and the aſſerting of our common liberties. When at any time ye can queſtion, and (from the Oracles of truth) p. 20be reſolved, that theſe are inſufficient grounds of making a Covenant, or that theſe are not ours, ye may goe, and un-aſſure the Covenant which ye make this day.

Let me therefore invite you in the words of the Prophet Application.Ieremy, chap. 50. 5. Come let us joyne our ſelves to the Lord in a perpetuall Covenant, that ſhall never be forgotten. And doe not theſe looke like the daies wherein the Prophet cals to the doing of this? In thoſe daies, and at that time, ſaith the Lord, verſ. 4. What time and what daies were thoſe? The beginning of the Chapter anſwers it. The word that the Lord ſpake againſt Babylon, &c. declare ye among the Nations, and publiſh and ſet up a Standard, publiſh and conceale not: ſay, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her Idols are confounded, her Images are broken in pieces: For out of the North there commeth up a Nation againſt her, which ſhall make her Land deſolate, &c. Then followes, in thoſe daies and at that time, ſaith the Lord, the children of Iſrael ſhall come, &c. And they ſhall aske the way to Zion, with their faces thitherward, ſaying, Come and let us joyne our ſelves to the Lord in a perpetuall Covenant, that ſhall not be forgotten.

Are not theſe the daies, and this the time (I ſpeake not of time to a day, but of time and daies) wherein the Lord ſpeakes againſt Babylon, and againſt the Land of the Chaldeans? Wherein he ſaith, declare among the Nations, and publiſh, and ſet up the Standard; Are not theſe the daies, and this the time when out of the North there commeth up a Nation againſt her? As face anſwers face in the water, ſo doe the events of theſe daies anſwer, if not the Letter, yet much of the myſtery of this prophecy. There ſeemes wanting onelyonly the worke which this day is bringing forth, and a few daies more (I hope) will bring unto perfection, the joyning of our p. 21ſelves in a perpetuall Covenant never to be forgotten. It is very obſervable how the Prophet as it were with one breath ſaith, Babylon is taken (verſ. 2.) and come let us joyne our ſelves in Covenant, verſ. 5. as if there were no more in it but this, Take the Covenant, and ye take Babylon. Or, as if the taking of a Covenant were the ready way, the readieſt way to take Babylon. Surely at the report of the taking of this ſure Covenant, we in our prayer-viſions (as the Prophet Habakkuc in his c. 3. v. 7.) may ſee the tents of Cuſhan in affliction, and the curtaines of the Land of Midian tremble. Or as Moſes in his triumphant ſong, Exod. 15. 14. The people ſhall heare and be afraid ſorrow ſhall take hold of the inhabitants of Paleſtina. The Dukes of Edom ſhall be amazed, the mighty men of Moab trembling ſhal take hold upon them, the inhabitants of Canaan (who are now the inhabitants of Babylon) ſhall melt away. The Towers of Babylon will quake and her ſeven hils will move. The great mountaine before our Zerubbabels will become a plaine, and we ſhall bring forth the head Stone (of our Reformation) with ſhouting, crying grace, grace unto it. Zach. 4. 7. why may we not promiſe to our ſelves ſuch glorious effects (and not build theſe Caſtles in the ayre) when we have laid ſo promiſing a foundation, this ſure Covenant, and have made a perpetuall Covenant, never to be forgotten?

Three things I ſhall propoſe, which this Couenant will bring in, as facilitating contributions to ſo great a worke:

Firſt, this Covenant will diſtinguiſh men, and ſeparate the precious from the vile. In the twentieth Chapter of Ezekiel, the Lord promiſeth his people, after this manner, I will cauſe you to paſſe under the rod, and I will bring you into the bond of the Covenant, verſ. 37. That phraſe of cauſing to paſſe under the rod is an alluſion to p. 22ſhepheards, or the keepers of Cattell, who when they would take ſpeciall notice of their Sheepe or Cattell, either in their number to tithe them, or in their goodneſſe to try them, they brought them into a Fold, or ſome other encloſed place, where letting them paſſe out at a narrow doore one by one, they held a rod over them to count or conſider more diſtinctly of them. This action was called a paſſing of them under the rod, as Moſes teacheth us, Levit. 27. 32. And concerning the tithe of the heard, or of the flocke, even of whatſoever paſſeth under the rod, the tenth ſhall be holy unto the Lord. The learned Iunius Totum populum Iſraelis, ita probabo & recognoſcam, ut pastor gregem; ad recipiendos in faedus & in caulam meam bonos, improboſque abdicandos. Jun. in in Loc.expounds that Text in Ezekiel by this in Leviticus, giving the ſence thus, as if the Lord had ſaid, I will prove and try the whole people of Iſrael, as a ſhepeheard doth his flocke, that I may take the good and ſound into the Fold of my Covenant, and caſt out the wicked and unſound; which interpretation is not onelyonly favoured but fully approved, in the words immediately following, verſ. 38. I will bring you into the bond of the Covenant, and I will purge out from among you the rebels and them that tranſgreſſe againſt me.

A Covenant is to a Nation as a Fan to the Floore, which purges away the Chaffe, and purifies the Wheate. It is like the Furnace to the Mettall, which takes away the droſſe, and ſhewes you a refined lumpe. It is a Shibboleth to diſtinguiſh Ephraimites from Gileadites, Iudg. 12. 6. And who knowes not how great an advantage it is for the ſucceſſefull carrying on of any honourable deſigne, to know friends from enemies, and the faithfull from falſe brethren? ſome have thought it unpoliticall to ſet a foote this Covenant, leſt it ſhould diſcover more enemies then friends, and ſo holding out to the view, more then otherwiſe can be ſeene, the weakeneſſe of a p. 23party may render them, not onelyonly more obnoxious, but more inconſiderable.

To this I anſwer in a word, Inviſible enemies will ever doe us more hurt then viſible; and if wee cannot deliver our ſelves from them when they are ſeene and knowne, doubtleſſe unſeene and unknowne they will more eaſily, though more inſenſibly devoure us. And I verily beleeve, we have already received more dammage and deeper wounds from pretended friends, then from profeſt and open enemies. The ſad ſtories of Abner and Amaſa informe us, That there is no ſence againſt his ſtroke who comes too neere us, who ſtabs while he takes us aſide to ſpeake kindely to us, who drawes his ſword while he hath a kiſſe at his lips, and art thou in health my brother, at his tongue. Let us never thinke our ſelves ſtronger becauſe we doe not know our weakneſſe, or ſafer becauſe we are ignorant of our danger. Or that our reall enemies and falſe friends will doe us leſſe hurt, becauſe they are leſſe diſcovered. I doe not thinke that a flocke ever fared the better, becauſe the Wolves that were amongſt them went in ſheeps clothing. Rather will our knowledge be our ſecurity, and the diſcovery which this Covenant makes, helpe on both our deliverance and our buſineſſe. For as (poſſibly) this Covenant may diſcover thoſe who are faithfull to be fewer then was ſuppoſed before this ſtrict diſtinction from others, ſo it will certainly make them ſtronger then they were before, by a ſtricter union among themſelves. And this is

The ſecond benefit of this Covenant, which I ſhall next inſiſt upon. As it doth ſeparate thoſe who are heterogeneall, ſo likewiſe it will congregate and embody thoſe who are homogeneall. And therefore it cannot but adde ſtrength unto a people; for whatſoever p. 24unites, ſtrengthens. A few united are ſtronger then a ſcattered multitude. Though they who ſubſcribe this Covenant ſhould be (comparatively) ſo few (as the Prophet ſpeakes, Iſai. 10. 19. that a childe may write them; yet this few thus united are ſtronger then ſo many ſcatter'd ones (as exceed all Arithmeticke) whom (as John ſpeaks, Revel. 7. 9. no man can number. Cloven tongues were ſent (Acts 2. 3.) to publiſh the Goſpell, but not divided tongues, much leſſe divided hearts: The former mer hindred the building of Babel, Gen. 11. 7.) and the latter (though tongues ſhould agree) will hinder the building of Jeruſalem. Then a worke goes on amaine when the undertakers (whether they be few or many) ſpeake all and thinke the ſame thing. A people are more conſiderable in any worke, becauſe they are One, then becauſe they are Many. But when many and one meete, nothing can ſtand before them. So the Lord God obſerved, when he came down to ſee the City and the Tower which the children of men builded, Gen. 11. 5. And the Lord ſaid (at the ſixth verſe) behold the people is One, and they have all One language: And this they begin to doe; and now nothing will be reſtrained from them, which they have imagined to doe. Men may doe as much as they can thinke, while they All thinke and doe as one; and not onelyonly can ſuch doe great things, if let alone; but none can let them in doing what they intend; ſo ſaith the Lord in Geneſis, They have begunne to doe, and nothing will be reſtrained from them which they have imagined. Nothing could reſtraine or let them from their worke, but his power who will worke and none can let it, Iſa. 43. 13.

Thus it is apparent that union is our ſtrength, and it is as apparent, That this Covenant (through the bleſſing of God upon it) will be our union. To unite is the very p. 25nature of a Covenant. Hence Ezek. 20. 37. It is called the bond of the Covenant, I will bring you into the bond of the Couenant, foreign Maſoreth & Maſora, traditie, dectrina per menus à majoribus tradita, & ſine literis ad poſteras tranſmiſſa Schind.ſaith the Lord. Iunius and ſome others render it, I will bring you (ad exhibitionem faederis) to the giving or tendering of the Covenant: Deriving the word from Maſar, ſignifying, to exhibite or deliver. Whence (to note that in paſſage) the Traditionary doctrine among the Jewes, is called Maſora or Maſoreth. Others (whom our Tranſlators follow, and put the former ſence, delivering, in the Margin.) Others (I ſay) deriving the word from Aſar to bind, render it the bond of the Covenant.

And this Covenant is the bond of a twofold union. Firſt, it unites us of this Kingdome among our ſelves, and this Kingdome with the other two. Secondly, it makes a ſpeciall union of all thoſe, who ſhall take it holily and ſincerely throughout the three Kingdomes, with the One-moſt God. Weake things bound together are ſtrong, much more then, when ſtrong are bound up with ſtrong; moſt of all, when ſtrong are bound up with Almighty. If in this Covenant we ſhould onelyonly joyne weake to weake, we might be ſtrong. But (bleſſed be God) we joyne ſtrong (as creatures may be accounted ſtrong) with ſtrong. The ſtrong Kingdomes of England and Ireland, with the ſtrong Kingdome of Scotland. A threefold coard twiſted of three ſuch ſtrong Coards will not eaſily, if at all, be broken. They which ſingle (bleſſed be God) have yet ſuch ſtrength, how ſtrong may they be when conjoyned? As the Apoſtle writes to his Romans (c. 6. 19.) I ſpeake after the manner of men, becauſe of the infirmity of our fleſh: So I ſpeake now after the manner of men, concerning the ſtrength of our fleſh (outward meanes) in theſe Kingdomes. For as the Apoſtle Peter ſpeakes in like phraſe, though to another occaſion, (2 Pet. 3. 9. the Lord is not ſlack concerning his p. 26promiſe, as ſome men count ſlackneſſe. So I may ſay, no man, no Kingdomes are ſtrong to any purpoſe, as the Lord counts ſtrength.

And therefore I reckon this the leaſt part of our ſtrength, that theſe three ſtrong Kingdomes will be united by this Covenant; nay, if this were all the ſtrength which this union were like to make, I ſhould reckon this no ſtrength at all; wherfore know that this covenant undoubtedly is and will be a bond of union between ſtrong and Almighty: betweene three ſtrong Nations, and an Almighty God. This Covenant engages more then Man, God alſo is engaged; engaged (through his free grace) in his power, wiſdome faithfulneſſe, to do as good and much good, though in and of our ſelves unworthy of the leaſt, unworthy of my good.

All this conſidered, this Covenant wil be our ſtrength, our brethren of Scotland, have (in a plentifull experience) found it ſo already. This Covenant (through the bleſſing of God upon their counſels and endeavours) hath beene their Sampſons Locke, the thing (in fight) wherein their ſtrength lieth. And why ſhould not we hope, that it will be ours; if we can be wiſe, as they, to prevent or overcome the flattering enticements of thoſe Dalilahs, who would lull us aſleepe in their laps, onelyonly for an opportunity to cut or ſhave it off? Then indeed (which God forbid) we ſhould be but weake, like other men, yea weaker then our ſelves were before this Locke was growne, having but the ſtrength of man; God utterly departing from us, for our falſeneſſe and unfaithfulneſſe in this Covenant.

Thirdly, this Covenant obſerved, will make us an holy people, and then, we cannot be an unhappy people. That which promotes perſonall holineſſe, muſt needs promote Nationall holineſſe. The conſideration that we p. 27are in the bonds of a Covenant, is both a bridle to ſtop us from ſinne, and a ſpurre to duty. When we provoke God to bring evill upon us, he ſtayes his hand by conſidering his Covenant. I will remember my Covenant (ſaith the Lord, Gen. 9. 15.) which is betweene me and you, and every living creature of all fleſh; and the waters ſhall no more become a flood to deſtroy all fleſh. As if the Lord had ſaid, It is more then probable that I ſhall quickly ſee as much cauſe (all fleſh corrupting all their wayes before me) to drowne the world with a ſecond deluge, as I did for the firſt: the foulneſſe of the world will quickly call for another waſhing. But I am reſolved never to deſtroy it by water againe, for, I will remember my Covenant. Hence alſo in the ſecond booke of the Chronicles, chap. 21. where the reigne and ſinnes of Jehoram are recorded, ſuch ſinnes as might juſtly put a ſword into the hand of God to cut him off root and branch, Howbeit (ſaith the Text, verſ. 7.) the Lord would not deſtroy the houſe of David, becauſe of the Covenant that he had made with David, and as he promiſed to give a light to him, & to his ſons for ever. Now as the remembrance of the Covenant on his part ſtayes the hand of God from ſmiting, ſo the remembrance of the Covenant on our part, will be very effectuall to ſtay our hands, and tongues, and hearts from ſinning. A thought of that will dampe and ſilence our luſts and paſſions, when they begin to move or queſt within us, it will alſo breake the blow of Satans temptations when hee aſſaults us. The ſoule in ſuch caſes will anſwer, True! I am now as ſtrongly tempted to ſinne as ever, I have now as faire an opportunity to commit this ſinne as ever, I could now be falſe to, and deſert this cauſe with as much advantage, upon as faire hopes, and promiſes as ever: O but I am in Covenant, I p. 28remember my Covenant, I will not, I cannot doe it; and ſo he falls a praying againſt the temptation; yea, he begs prayers of others, that he may be ſtrengthned againſt and overcome it. I read you an inſtance of this effect before the Sermon, a paper is ſent to this congregation containing this requeſt: One who through much paſſion oftentimes grievouſly offends the Majeſty of God by curſing and ſwearing, and that ſince his late taking the Covenant, deſires the prayers of this Congregation that his offence may be pardoned, and that he may be enabled to overcome that temptation from hence forwards. This is the tenour of that requeſt to a letter and a tittle, and therein you ſee, how the remembrance of the Covenant wrought. Probably this party (whoſoever he was) took little notice of, or was little troubled at the notice of theſe diſtempers in himſelfe before, leaſt of all ſought out for helpe againſt them. And I have the rather inſerted this to confute that ſcorne which I heare) ſome have ſince put upon that conſcientious deſire. As if one had complained, that ſince his ſwearing to the Covenant, he could not forbeare ſwearing, and that this ſacred Oath had taught him prophane ones. But what holy thing is there, which ſwine will not make mire of, for themſelves to wallow in? I returne, and I nothing doubt but that this Covenant (wherein all is undertaken through the grace of Chriſt) will make many more gracious who had grace before, and turne others who were running on amain in the broad way, from the evill and errour of their wayes, into the way which is called Holy, or into the wayes of Holineſſe. Every Act wherein we converſe with an holy God, hath an influence upon our ſpirits to make us holy. The ſoule is made more holy in prayer, though holineſſe be not the particular matter p. 29of the prayer; A man gets much of Heaven into his heart, in praying for earthly things, if he pray in a ſpirituall manner; And the reaſon is, becauſe in prayer he hath converſe with, and drawes nigh to God, whatſoever lawfull thing he prayes about. And the ſame reaſon caries it in covenanting, though it were only about the maintenance of our outward Eſtates and liberties, foraſmuch as therein we have to doe with God. How much more then will holineſſe be encreaſed through this Covenant, which in many branches of it, is a direct Covenant for and about holineſſe? And if we improve it home to this purpoſe for the ſubduing of thoſe myſticall Canaanites, thoſe worſt and (indeed) moſt formidable enemies, our ſinfull luſts, if we improve it for the obtaining of more grace, and the making of us more holy: though our viſible Caananites ſhould not only continue unſubdued by us, but ſubdue us, Though our Eſtates and Liberties ſhould continue, not only unrecovered, but quite loſt, though we ſhould neither bee a rich, nor a free, nor a victorious people, yet if we are an holy people, we have more then All theſe, we have all, he is ours, who is All in All.

So much of the firſt generall part of the application.

The ſecond is for Admonition and Caution in three or foure particulars.

Firſt, take heed of prophaning this Covenant, Mal. 2. 8. by an unholy life. Remember you have made a Covenant with Heaven; then doe not live as if you had made a Covenant with Hell, or were come to an agreement with Death, as the Prophet Iſaiah characters thoſe monſters of prophaneſſe, c. 28. 15. Take heede alſo of corrupting this Covenant, Mal. 2. 10. by an unholy gloſſe. Woe be unto thoſe gloſſes that corrupt the Text, pervert the meaning p. 30of theſe words: Who attempt to expound the Covenant by their own practice, and will not regulate their practice by the Covenant. The Apoſtle Peter ſpeakes of Pauls writings, that in them ſome things are hard to be underſtood, which they that are unlearned and unſtable, wreſt, as they doe alſo the other Scriptures to their own deſtruction. 2 Epiſt. c. 3. v. 16. We may feare that though the Text of this Covenant be eaſy to be underſtood, yet ſome (who, at leaſt thinke themſelves) learned, And whom wee have found not onelyonly ſtable but ſtiffened in their owne erroneous principles and opinions, will bee trying their skill (if not their malice) to wreſt, or (as the Greeke imports) to torture and ſet this Covenant upon foreign.the Rack, to make it ſpeake and confeſſe a ſence never intended by the compoſers, or propoſers of it: and whereof (if but common ingenuity be the Judge) it never will, nor can be found guilty. All that I ſhall ſay to ſuch, is that in cloſe of the verſe quoted from the Apoſtle Peter, let them take heed ſuch wreſtings be not (worſt to themſelves, even) to their owne deſtruction.

Secondly, take heed of delaying to performe the duties of this Covenant; ſome (I feare) who have made haſte to take the Covenant, will take leyſure to act it. It is poſſible, that a man may make too much haſte (when hee ſweares, before he conſiders what it is) to take an Oath; But having taken, it (upon due conſideration) he cannot make too much haſte to performe it, Benot raſh with thy mouth (Sayth the Preacher, Eccl. 5. 2.) That is, doe not vow raſhly, but (v 4) when thou voweſt a vow unto God, deferre not to pay it, for he hath no pleaſure in fooles (Slow performance is folly) pay that which thou haſt vowed. Speedy paying (like ſpeedy giving) is double payment; whereas ſlow payment is no payment, or as p. 31bad as none, for it is fooliſh payment. A bond (if I miſtake not) is preſently due in Law, if no day be ſpecifyed in the Bond, It is ſo I am ſure in this Covenant, here is no day ſet downe, and therefore all is due the ſame day you take it; God and man may ſue this Bond preſently for non payment; The Covenant gives no day, and therefore requires the next day, every day. It is not ſafe to take day for payment, when (the obligation is interminis de praeſenti, and) none is given.

Thirdly, take heed of dallying with this Covenant; It is more then ſerious, a ſacred Covenant: it is very dangerous jeſting with edge tooles; this Covenant is as keen as it is ſtrong. Doe not play faſt and looſe with it, be not in and out with it, God is an avenger of all ſuch, he is a jealous God, and will not hold them guiltleſſe who thus take his name in vaine. They who ſweare by or to the Lord, and ſweare by Malcham are threatned to be cut off. Zeph. 1. 5. To be on both ſides, and to be on no ſide; neutrality and indifferency differ little, either in their ſinne or danger.

Fourthly, above all take heed of Apoſtatizing from, or an utter deſertion of this Covenant. To be deſerted of God is the greateſt puniſhment, and to deſert God is the greateſt ſinne. When you have ſet your hands to the plough, doe not looke back, Remember Lots Wife. Beſides the ſinne, this is, firſt, extreamely baſe and diſhonorable; It is one of the brands ſet upon thoſe Gentiles, whom God had given up to a reprobate minde, and to vile affections (Rom. 1. 26. 28.) That they were Covenant breakers. And how baſe is that iſſue which is begotten betweene and borne from vile affections and a reprobate mind? Where the parents are ſuch, it is eaſy to judge what the child muſt be. Secondly, beſides the p. 32ſinne and the diſhonour this is extreamely dangerous and deſtructive. We are ſaid in the native ſpeaking to cut a Covenant or to ſtrike a Covenant, when we make it; And if we breake the Covenant when wee have made it, it will both ſtrike and cut us, it will kill and ſlay us. If the cords of this Covenant doe not bind us, the coards of this Covenant will whip us: and whip us, not as with Coards but as with Scorpions. The Covenant will have a quarrell with, and ſends out a challenge unto ſuch breakers of it, for reparation. And (if I may ſo ſpeake) the great God will be its ſecond. As God revenges the quarrell of his owne Covenant, ſo likewiſe the quarrell of ours. He hath already ſent a Sword to revenge the quarrell of his Covenant, Levit. 26. 25. He will ſend another to revenge the quarrell of this upon the wilfull violatours of it. Yea every lawfull Covenant hath a curſe alwayes wayting upon it, like a Marſhall or a Sergeant to attach ſuch high contemners of it. It was noted before, from the ceremony of killing, dividing and paſſing betweene the divided parts of a beaſt, when Covenants were made, that the imprecation of a curſe upon the Covenanters was implyed, in caſe they wilfully tranſgreſſed or revolted from it. Let the Tranſgreſſors of and Revolters from this Covenant feare and tremble at the ſame curſe, even the curſe of a dreadfull diviſion. That God will divide them and their poſterity in Iacob and ſcatter them in our Jſrael, yea, let them feare. That God, will rebuke them, & they ſhall flee farre off, and ſhall be chaſed as the chaffe of the mountaines before the wind, and like a rolling thing before the whirlewind, This is (their portion and) the portion of them that ſpoyle us, and the Lot of them that rob us (Iſa. 17. 13, 14. And if ſo, is not their lot fallen in an unpleaſant p. 33place have they not a dreadfull heritage? To be under any curſe is miſery enough, but to be under a Covenant curſe is the greateſt, is all miſery. For as the bleſſings we receive are moſt ſweete when they paſſe to us through the hands of a Covenant (a mercy from a promiſe is far better then a mercy from bare providence becauſe then it is ſprinkl'd with the blood of Chriſt) ſo on the other ſide, the curſe which falls upon anyone is far more bitter, when it comes through a Covenant, eſpecially an abuſed a broken Covenant. When the fiery beames of Gods wrath are contracted into this burning Glaſſe, it will burne as low as Hell, and none can quench it; That alone which quenches the fire of Gods wrath, is the Blood of Chriſt. And the Blood of Chriſt is the foundation of this Covenant; Not onelyonly is that Covenant which God hath made with us, founded in the Blood of Chriſt, but that alſo which we make with God. Were it not by the blood of Chriſt, we could not poſſibly be admitted to ſo high a priviledge. Seeing then the blood of Chriſt onelyonly quenches the wrath of God, and this blood is the foundation of our Covenant, how ſhall the wrath of God (except they repent, returne and renew their Covenant) be quenched towards ſuch violators of it? And as our Saviour ſpeakes (Mat. 6.) upon another occaſion, if the light, which is in us, be darkneſſe, how great is that darkeneſſe? So, I ſay, if that which is our friend turne upon us as an Enemy, how great is that enmity, and if that which is our mercy be turned into wrath, how great is that wrath, and who can quench it? It is ſayd of good King Joſiah 2 Chron. 34. 32. That when he had made a Covenant before the Lord, he cauſed all that were preſent in Ieruſalem and in Benjamin to ſtand to it. How far he interpoſed his regall authority, p. 34I ſtay nor to diſpute. But he cauſed them to ſtand to it, that is, openly to atteſt and to maintaine it. Meethinkes the conſideration of theſe things, ſhould reigne over the hearts of men and command in their ſpirits, more then any Prince can over the tongues or bodies of men, to cauſe them to ſtand to this Covenant. Yee, that have taken this Covenant, unleſſe yee ſtand to it, yee will fall by it. I ſhall ſhut up this point with that of the Apoſtle, take unto you the whole Armour of God, that you may be able to withſtand in the evill day, and, when yee have done all, to ſtand. Eph. 6. 13. Stand, and withſtand. Are the watch-word of this Covenant, or the impreſſe of every heart which hath or ſhall ſincerely ſweare unto it.

For the helping of you to ſtand to this Covenant I ſhall caſt in a few advices about your walking in this Covenant, or your carriage in it, which if followed, I dare ſay (through the mercy of the moſt high) your perſons, theſe Kingdomes, and this cauſe ſhall not miſcarry.

Firſt, walke in holineſſe and uprightneſſe. When God renewed his Covenant with Abraham, he makes this the preamble of it, I am the Almighty God, walke before me and be thou perfect, And I will make my Covenant betweene me and thee. Gen. 17. 1. 2. As this muſt be a Covenant of Salt, in regard of faithfullneſſe, ſo there muſt be ſalt in this Covenant, even the ſalt of holineſſe and uprightneſſe. The Iewes were commanded in all their offerings to uſe ſalt; and that is called the ſalt of the Covenant (Levit. 2. 13.) Every oblation of thy meate offering ſhalt thou ſeaſon with Salt, neither ſhalt thou ſuffer the Salt of the Covenant of thy God to be lacking, &c. What is meant by Salt on our parts, is taught us by Chriſt himſelfe, Marke 9. 50. Have Salt in your ſelves and have peace one with another. Which I take to be parallel in ſence p. 35with that of the Apoſtle (Heb. 12. 14.) follow peace with all men and holineſſe, &c. As Salt, the ſhadow of holineſſe, was called for, in all thoſe Iewiſh ſervices, ſo holineſſe, the true ſubſtantiall Salt, is called for in all ours. As then it was charged, Let not the Salt of the Covenant of thy God be lacking: ſo now it is charged, ſuffer not the Salt of thy Covenant with God and his people to be lacking. Seeing we have made a Covenant of ſalt, that is, a ſure Covenant let us remember to keepe ſalt in our Covenant. Let us adde ſalt to ſalt, our ſalt to the Lords Salt, our ſalt of holineſſe to his Salt of faithfulneſſe, and we ſhall not miſcarry.

Secondly, walke ſteddily or ſtedfaſtly in this Covenant. Where the heart is upright and holy, the feete will be ſteddy. Unſtedfaſtneſſe is a ſure argument of unſoundneſſe, as well as a fruit of it. Their heart was not right with him, neither were they ſtedfaſt in his Covenant, Pſal. 78. 37. As if he had ſayd, would you know the reaſon why this people were ſo unſtedfaſt? it was, becauſe they were ſo unſound. Their heart was not right with him, We often ſee the Diſeaſes of mens hearts breaking forth at their lips, and at their fingers ends, in all they ſay, or doe.

Then, be hearty, and be ſteddy. God will be ſteddy to us, why ſhould not we reſolve to be ſo to him? And this Covenant will be ſtedfaſt and uniforme unto us, why ſhould not we reſolve to be ſo, to, and in this Covenant. The Covenant will not be our friend to day and our Enemy to morrow, doe us good to day and hurt to morrow, it will not be fruitfull this yeere and barren the next; But it is our friend, to doe us good to day and ever. It is fruitfull and will be ſo for ever. Wee neede not let it ly fallow, we cannot take out the p. 36we need not let it ly fallow, we cannot take out the heart of it, though we ſhould have occaſion to plough it and ſow it every yeere. Much leſſe will this Covenant be ſo unſtedfaſt to its own principles, as to yield us Wheate to day and cockle to morrow, an Egge to day and to morrow a Scorpion, now Bread and anon a ſtone, now give us an embrace, and anon a wound, Now helpe on our peace, and anonne embroyle us; Now proſper our Reformation, and anon oppoſe, or hinder it; ſtrengthen us this yeere, and weaken us the next. No, as it will never be barren, ſo it will ever bring forth the ſame fruit, and that good fruit, and the more and the longer we uſe it; the better fruit; like the faithfull Wife Prov. 31. 12. It will doe us good and not evill, all the dayes of its life. It is therefore not only ſinfull, but moſt unſutable and un-ingenuous, for us to be up and downe, forward and backward, likeing and diſliking, like that Double-minded man (Jam. 1. 8.) unſtable in all our wayes, reſpecting the duties of this Covenant.

Thirdly, walke believingly, live much in the exerciſe of Faith. As we have no more good out of the Covenant of God, then we have Faith in it, ſo no more good out of our owne, then (in a due ſence) we have faith in it. There is as much need of Faith, to improve this Covenant, as there is of faithfulneſſe. We live no more in the Sphear of a Covenant, then we believe. And we can make no living out of it but by believing. All our earnings come in (here alſo) more by our Faith, then by our workes. Let not the heart of God be ſtraitned, and his hand ſhortned by our unbeliefe. Where Chriſt marveyled at the unbelief of a people, conſider what a mervaile followed, omnipotence was as one weeke he could doe no mighty workes among them for them (Mar. 6. 5. 6.) works leſſe then mighty, wil not reach p. 37our deliverances or procure our mercies. The ancient worthies made more uſe of their Faith then to be ſaved and get to Heaven by it. By Faith the walls of an oppoſing Jericho fell down (Heb 11. 30.) By Faith they ſubdued Exercurrunt Juſtitiam, Beza.Kingdomes wrought righteouſneſſe, (or exerciſed Juſtice) ſtopped the mouthes of Lyons v. 33. By Faith they quenched the violence of fire, eſcaped the edge of the Sword, out of weakeneſſe they were made ſtrong, waxed valiant in fight, turned to fight the Armies of the Aliens v. 34. We have Jericho's to reduce, and Kingdomes to ſubdue, under the Scepter and government of Jeſus Chriſt, we have Juſtice to execute, and the mouthes of Lyons to ſtop, we have a violent fire to quench, A ſharpe-edged Sword to eſcape, popiſh alien-Armies to fight with, and wee (comparatively to theſe mighty workes) are but weak; How then ſhall we out of our weakeneſſe become ſtrong, ſtrong enough to carry us thorough theſe mighty works, ſtrong enough to eſcape theſe viſible dangers, if we walke and worke by ſence and not by Fayth? And if we could get through all theſe workes and dangers without Faith, we ſhould worke but like men, not at all like Chriſtians, but like men in a politick combination, not in a holy Covenant. Ther's not a ſtroke of Covenant-worke (purely ſo called) can be done without Faith. As fire is to the Chymicke; ſo is Faith to a Covenant-people, in that capacity they can doe nothing for themſelves without it, and they have, they can have no aſſurance, that God will. Seing then we are in Covenant, we muſt goe to counſell by Faith, and to war by Faith, we muſt pull downe by Faith, and build by Faith, we muſt reforme by Faith and ſettle our peace by Faith. Beſides, to doe a worke ſo ſolemne and ſacred, and then to believe and expect no fruite, yea then not p. 36duplicate page p. 37duplicate page p. 38to believe and expect anſwerable fruit, is a direct taking of Gods Name in vaine, and a mock to Ieſus Chriſt. And if we mock Chriſt by calling him to a Covenant, which we our ſelves ſlight, as a thing we expect little or nothing from: he will laugh at our calamity and mock when our feare commeth, Prov. 1. 26. Wherefore to cloſe, If yee will not believe, ſurely yee ſhall not be eſtabliſhed, (Iſ. 7. 9.) no, not by this ſure Covenant. But, believe in the Lord your God (in Covenant) ſo ſhall you be eſtabliſhed, believe his Prophets, ſo ſhall you proſper, 2 Chron. 20. 20.

Fourthly, walke cheerefully So it becomes thoſe that have God ſo neere them. Such, even in their ſorrowes ſhould be (like Paul 2 Cor. 6. 10) as ſorrowfull, yet alwayes rejoycing. The (as) notes not a counterfeiting of ſorrow, but the overcomming of ſorrow; on this ground David reſolves againſt the feare of evill, though hee ſhould ſee nothing but evill; Though I walke in the valley of the ſhadow of Death, I will feare no evill: for thou art with me, Pſal. 23. 3. In a Covenant God and man meete, He is with us, who is more then all that are againſt us: And when he is with us, who can be againſt us? Rom. 8. 3…. for then all things and all things and all perſons, even while (to the utmoſt of their skill and power) they ſet themſelves againſt us, worke for us; And ſhould we not rejoyce? If wee knew that every loſſe were our gaine, every wound our healing, every diſappoyntment our ſucceſſe, every defeate our victory, would we not rejoyce? Doe but know what it is to be in Covenant with God; and be ſad, be hopeleſſe if you can. It is to have the ſtrength and counſels of Heaven engaged for you; it is to have him for you, whoſe fooliſhneſſe is wiſer then men, and whoſe weakeneſſe is ſtronger then men, 1 Cor. 1. 25. p. 39It is to have him with you, who doth according to his will in the Army of Heaven, and amongſt the Inhabitants of the Earth and none can stay his Hand, or ſay unto him, what doeſt thou? Daniel 4. 34. It is to have him with you, who fruſtrateth the tokens of the Lyers, and maketh the Diviners mad, who turneth wiſe men backward and maketh their knowledge fooliſh, Iſaiah 44. 25. It is to have him with you, before whom the Nations are as the droppe of a Bucket, and as the duſt of the ballance, who taketh up the Iſles as a very little thing (Iſaiah 40. 15.) In a word it is to have him with you, Who fainteth not neither is weary, there is no ſearching of his underſtanding, hee giveth power to the faint, and to them that have no might, hee encreaſeth ſtrength, Verſe 28. 29. This God is our God, our God in Covenant, This is our Beloved, and this is our friend, O Daughters of Jeruſalem. And ſhall wee not rejoyce? Shall wee not walke cheerfully? Though there bee nothing but trouble before our Eyes, yet our hearts ſhould live in thoſe upper Regions, which are above Stormes and Tempeſts, above Raine and Windes, above the noyſe and confuſions of the World. Why ſhould ſorrow ſit clouded in our Faces, or any darkeneſſe be in our hearts, while wee are in the ſhine and light of Gods Countenance.? It is ſayd (2 Chro. 15. 15.) That all Judah rejoyced at the Oath. For they had ſworne with all their Heart; If we have ſworne heartily, we ſhall rejoyce heartily. And for ever baniſh baſe feares, and killing ſorrowes from our hearts, and wipe them from our faces. They, who have unworthy feares in their hearts, give too faire an evidence, that they did not ſweare with their hearts.

p. 40Fiftly, walke humbly and dependantly; rejoyce, but bee not ſecure. Truſt to God in Covenant, not to your Covenant. Make not your Covenant, your Chriſt; no, not for this Temporall Salvation. As a Horſe truſted to, is a vaine thing to ſave a man, Pſal. 32. ſo likewiſe is a Covenant truſted to; neither can it deliver a Nation by its great ſtrength: though indeed the ſtrength of it bee greater, then the ſtrength of many Horſes. In vaine is ſalvation hoped for from this Hill, or from a multiude of Mountaines heaped up and joyned in one by the bond of this Covenant. Surely in the Lord our God, our God, in Covenant, is the Salvation of ENGLAND. Wee cannot truſt too much in GOD, nor too little in the Creature; There is nothing breakes the ſtaffe of our helpe but our leaning upon it. If wee truſt in our Covenant, wee have not made it with God, but wee have made it a God; And every God of mans making, is an Idol, and ſo nothing in the World: you ſee, pride in, or truſt to this Covenant will, make it an Idol, and then in doing all this, wee have done nothing, For an Idol is nothing in the World. 1 Cor. 8. 4.) And of nothing comes nothing. By over-looking to the meanes, wee loſe all; And by all our travayle ſhall bring forth nothing but wind It will not worke any deliverance in the Land. Wherefore, reſt not in the thing Done, but yet, up and be doing which is the laſt point, and my laſt motion about your walking in Covenant.

Sixthly, walke induſtriouſly and diligently in this Covenant. You were counſelled before to ſtand to the Covenant, but take heede of ſtanding in it; ſtand, as that is oppoſed to defection, but if you ſtand p. 41as that is oppoſed to action, you are at the next doore to falling. A Totall neglect is little better then totall Apoſtacy.

We have made a perpetuall Covenant, never to be forgotten, as was ſhewed out of the Prophet. It is a rule, that words in Scripture which expreſſe onelyonly an Act of memory, include action and endeavours; When the young man is warned to remember his Creator in the dayes of his youth (Eccleſ. 12. 1.) Hee is alſo charged to love, and to obey him. And while we ſay, this Covenant is never to be forgotten, wee meane, the duties of it are ever to be purſued, and (to the utmoſt of our power) fullfilled. As ſoone as it is ſayd that Joſiah made all the people ſtand to the Covenant, the very next words are, And the Inhabitants of Ieruſalem did according to the Covenant of GOD, the GOD of their Fathers. 2 Chronicles 34. 32. They ſtood to it, but they did not (like thoſe Matthew 20. 6.) Stand all the day idle; they fell to worke preſently. And ſo let us. Having layd this foundation, a ſure Covenant, now let us ariſe and build, and let our hands bee ſtrong. Doe not thinke that all is done, when this ſolemnity is done. It is a ſad thing to obſerve, how ſome, when they have lifted up their hands and written downe their names, thinke preſently their worke is over. They thinke, now ſurely they have ſatisfyed God and man, for they have ſubſcribed the Covenant.

I tell you nay, for when you have done taking the Covenant, then your worke begins. When you have done taking the Covenant, then you muſt proceede to acting the Covenant. When an apprentice hath ſubſcribed his name, and ſealed his Indentures, p. 42doth hee then thinke his ſervice is ended? No, then hee knowes his ſervice doth begin. It is ſo here. Wee are all ſealing the Indentures of a ſacred and noble Apprentiſhip to God, to theſe Churches and Common-Wealths; let us then goe to our worke, as bound, yet free. Free to our worke, not from it; free in our worke, working from a principle of holy ingenuity, not of ſervility or conſtraint. The Lord threatens them with bondage and captivity, who will not bee ſervants in their Covenant, with readineſſe and activity. I (ſayth the LORD) will give the men that have tranſgreſſed my Covenant, which have not performed the Words of the Covenant, which they had made before mee, when they cut the Calfe in twaine and paſſed betweene the parts thereof, The Princes of Judah, and the Princes of Jeruſalem, the Eunuches and the Prieſts, and all the people of the Land, which paſſed betweene the parts of the Calfe, I will even give them into the hand, of their Enemies, and into the hand of them that ſeeke their Life, and their dead Bodies ſhall bee meate to the Foules of the Ayre, and to the Beaſts of the Earth. Words that neede no Rhetoricke to preſſe them, nor any comment to explaine them: they are ſo plaine, that every one, may underſtand them, and ſo ſevere, that every one who either tranſgreſſes, or performes not, who doth any thing againſt, or nothing for the words of this Covenant, hath juſt cauſe to tremble at the reading of them, I am ſure, to feele them, will make him tremble. Seeing then our Princes, our Magiſtrates, our Miniſters, and our people, have freely conſented to, written, and ſworne this Covenant; let us all in our ſeverall places, up and be doing, that the Lord may be with p. 43us, not ſit ſtill and doe nothing, and ſo cauſe the Lord to turne againſt us.

You that are for Conſultation, goe to Counſell, you that are for Execution goe on to Acting, You that are for Exhorting the People in this Worke, attend to Exhortation, You that are Souldiers, draw your Swords, You that have Eſtates draw your Purſes, You that have ſtrength of body, lend your hands, and all you that have honeſt hearts, lend your Prayers, your Cries, your Teares, for the proſperous ſucceſſe of this great Worke, And the Lord proſper the Workes of all our hands, the Lord proſper all our handyworkes, Amen.

FINIS.

End of the text · Joseph Caryl, The Nature Solemnity Grounds Property and Benefits of a Sacred Covenant (1643)