A
SERMON
PREACHED AT
St. _Margaret's Westminster_,
At the publick Entering into the
COVENANT,
BY
I. _Some of the Nobility, Knighthood and Gentry._
II. _Divers Colonels, Officers and Soldiers._
III. _Those of the_ Scotish _Nation about the City._
IV. _Many Reverend Divines here residing._
September 29th, Anno 1643.
By the Reverend Mr. Thomas Coleman, one of the Members of the
_Westminster_ Assembly of _Divines_.
Preached and published according to the several Orders of the
Honourable House of Commons.
Nehem. x. 28, 29. _The people ... entred into a curse, and into an
oath to walk in God's law,_ &c.
GLASGOW,
Printed for George Paton, Book-seller in _Linlithgow_. MDCCXLI.
THE SOLEMN LEAGUE AND
COVENANT.
SERMON AT WESTMINSTER.
_BY THOMAS COLEMAN._
"For who is this, that engaged his heart to approach unto Me,
saith the Lord?"--_Jerem._ xxx. 21.
Two things in this clause cause some obscurity: _First_, The uncertainty
of the subject. _Second_, The ambiguity of one phrase.
1. The uncertainty of the subject, or person of whom the prophet speaks
here: whether of Christ, by way of prophecy, or of some particular
person, by way of story, or indefinitely of every one, by way of duty.
2. The ambiguity of that phrase, _engaged;_ which, according to the
variety of its signification, is or may be variously rendered. _He
adorned His heart; He applied His heart; He directed His heart; He
engaged His heart._
Hereupon the sense becomes various.
1. Who is he, _viz._ Christ, hath appointed his heart? Can there be
found a parallel to Christ in the world, that hath so given himself up
to God? made Him and His ways his meat and drink, yea more than his
ordinary food?
2. Who hath fitted and adorned his heart? Is there any that can adorn
and prepare himself to approach unto God, without God?
3. To omit others of like nature: it may be true, that it is chiefly
spoken of Christ: the titles in the beginning of the verse look this
way; his noble One, his Ruler; but seeing Christ is the head of the
body, and one with His body, it may secondarily, and by way of
communication, be also affirmed of His members; and to them we extend
it.
The clause therefore seems dependent, and as it is applied to man, hath
reference to that which is an act of God, and seems to be a reason
thereof. "I will cause him," saith God, "to draw nigh, and he then shall
approach; for who is this that hath engaged his heart?" The force of
which inference may look two ways.
1. Shewing the impossibility in man to begin the action: "I will cause
him to draw nigh; for who is this, that hath engaged his heart?" Where
is the man that can direct his heart, approach to Me of himself, by his
own power? Not any, not one: "Without Me you can do nothing."
2. Approving the endeavour to continue; I will cause him to draw near,
that he may approach, and stay with Me: he doeth his best, according to
his strength; "he engageth his heart," I will help on with the work;
"for who is this?" Oh this is an excellent one; there are not many so;
that any, that this is so, is beyond expectation, worthy of
commendation. What an one is this? "Who is it that hath engaged," tied,
bound his heart from starting aside like a broken bow, to approach to,
and to continue with Me, saith the Lord?
In the words (to proceed methodically and clearly) I offer the sum of my
thoughts, to be considered under four general heads, or parts.
I. The opening of the phrases.
II. The propounding of the point.
III. The viewing of the duty.
IV. The encouragement to the practice.
In and through these we shall walk, as travellers, who speed their pace
in those fields which yield no novelties, no fruit, no delight, but
where they meet with varieties to delight the senses, fruitful places,
green pastures to refresh themselves and beasts, they rest themselves
and bait: so in some of these we shall only take and offer a taste, on
others insist, as God shall direct; wherein an engagement of the
attentions in the handling to me, may, through God's mercy, beget an
engagement of the heart to God in the applying of them in order.
I.--_The opening of the phrases._
For the fuller understanding of the prophet's drift, three words or
phrases in this short sentence are a little to be cleared; for it
containeth three parts: 1. An action of piety. 2. The object of this
action. 3. The inquiry into both: and these are expressed in so many
several particles.
1. The action of piety, engaging the heart. The heart may prove loose
and wandering without an engagement: the engagement may be hypocritical
and sinister, if it be not of the heart; but the one implying stability,
the other sincerity, both together complete it as an action of piety.
2. The object of this action, "to approach unto Me." Sin may be the
object pursued, and God may be beheld at a distance: in this, we do not
approach; in that, we approach not to God; but either is needful. God
abhors those that approach to sin: He minds not those that look to Him
at their distance: except then thou approach, and approach unto God, thy
endeavour is either cold or cursed.
3. The inquiry into both, who is this? into the act of engagement,
because it is not usual, into the part engaged, because it is subtile;
and what we seldom see, or groundedly suspect, we have cause to inquire
after.
Of the first; this engagement is a degree of the heart's motion towards
any object, good and bad; for it was an engagement, though a bad one,
when more than forty men bound themselves with an oath from eating and
drinking, till they had killed Paul. To this degree of engagement we
ascend by these steps, and the heart of man perfects a motion towards
God and good things thus gradually.
1. By an inclination or hankering, a propensity in the mind to this or
that: this naturally is evil, and to evil; he that follows his
inclination goes wrong, the whole frame of a man's disposition being
continually ill-disposed. It is called in scripture the speech or saying
of the heart, and used indifferently both of good and bad, yet with a
notable mark of diversity in the original, though translations mind it
not. Eight times in the Old Testament is this phrase, "Said in his
heart," used: four times by the wicked, and as oft by the righteous; but
constantly, whensoever a wicked man useth it, as David's fool, Esau,
Haman, Satan, it is in his heart; when a good man, as Hannah, David, it
is to his heart; and teacheth: 1. That the heart and courses of a wicked
man are subject to his inclinations; they dictate to him; they command,
and he obeys. 2. But the inclinations of a good man are subject to him;
he dictates to them, commands them as things subdued, and fit to be kept
under.
Both these different inclinations, different, I say, in respect of
subject and object, are strengthened with nothing more than the often
reiteration of suitable acts; an evil inclination with evil acts, a good
with good. 1. Sin gathereth strength by frequency of committing, and at
last becomes as natural as meat or sleep. "By following vanity, they
became vain." 2. A good inclination is furthered by good actions;
frequency in performance turns to a habit: therefore the Jews, to
habituate their heart to mourning, do always, for the space of three
days before the memorial of the temple's desolation, in their public
meetings, read chapters of mourning; for (say they) three acts make a
habit. And hereupon it was: that Israel, above and before other nations,
became a blessed people; blessings being even naturalized upon them by
the holiness of the three patriarchs, Abraham, Isaac, and Jacob,
immediately succeeding one the other.
2. By a desire, which is an inclination augmented and actuated, carrying
on the party to the thing desired, grounded on, or inclined by some
external enforcements. This was in Paul, who by that relation to, and
interest that he had in, the Thessalonians, endeavoured abundantly with
much desire to see their face, which put him to the essay once and
again.
3. A purpose, a determination to effect, to accomplish his desire. I
have purposed, saith David, "that my mouth shall not transgress," which
purposing, before it be taken up, should be well grounded, and, when
taken up, not lightly altered. For see, how a change in such a purpose,
put the apostle to a serious apology; he was minded to have visited
them, he did not; he foresaw they might, they would tax him of
lightness, as either not minding, or not being master of his own
determinations, and so consequently his ministry, and therein the gospel
might be blemished: the fear of which struck his heart, the prevention
of which moved his spirit, that both they might be satisfied and himself
remain without blame.
4. A resolve, a purpose settled; Daniel was fully resolved, he had laid
this charge upon his heart, that he would not defile himself with the
king's meat.
5. A tie or obligation, whereby the heart, otherwise shifty, is bound to
the work intended, sometime by a single promise, sometime by an oath or
vow, and sometime more publicly by a solemn covenant. And this last and
highest degree is that which the prophet speaks, at least in this sense
I take it. This is that engagement of soul, whereby a man prevents his
starting aside: and this is that first phrase that was to be opened.
Of the second; "to approach unto Me."
This is the object, and this approachment is threefold: 1. In his inward
man. 2. In his outward man. 3. In both. 1. In his inward man; in heart,
by drawing close to God, enjoying a sensible and blessed communion with
Him, which is comfortable in such a degree that, where it is felt, it
needs no bidding to make an engagement. 2. In his outward man, in his
person approaching to God in the practice of all duties commanded; God
in His ordinances is powerfully present, man in their use stands within
this presence. 3. In both, in all his abilities approaching to Him in
managing His holy cause; and therefore holy, because His. God walks in
the midst of His people's armies: when thy sons, O Zion, "are armed
against thy sons," O Greece, "the Lord God is seen over them." These are
those approachings of the saints to their God: the first is their
happiness, the second their duty, the third their honour. It is a happy
thing to enjoy God's comforts in soul; it is our enjoined duty to obey
Him in His ways, and it is an honour to be found standing for the way of
righteousness.
Of the third. The inquiry, "who is this?"
Scripture questions are of several uses, hold forth several senses; here
it seems to be an approbation of the action spoken of. Who is this? What
one is this, that so carefully engageth his heart? This is not ordinary
among men, nor of an ordinary degree in man; few move, fewer engage
themselves to move towards God. This approbation hath, 1. Its foundation
in a duty: I approve this engaging, and the man because he engageth. 2.
Its direction from the subject, heart. The engagement of the outward man
may have wrong principles: that it may be right, let the heart, soul,
inward parts, all that is within us be engaged to bless His holy name.
3. Its limitation from the object, to approach unto me: to engage the
heart to sin, to the creature, to vanity, is neither commendable, nor
approvable; but to close with God, to come to, stay with, and act for
Him, this is that which the prophet, and God in the mouth of the prophet
ever approves. And this brings us to,
II.--_The propounding of the point, and that in these words._
God observes with the eye of approbation, such as engage and tie
themselves to Him; He looks with an approving eye upon this carefulness:
for such an engagement of soul is, 1. Needful. 2. Helpful; needful for
the heart, helpful to our graces.
The needfulness is evident. The heart is slow and subtile, backward and
deceitful; except it be drawn with the cords of such an engagement, it
puts slowly forward; and when thus drawn, it will fall quickly off. Days
of desolation beget resolves, times of terror produce engagements, which
the heart (the storm past) will wilily and wickedly seek to evade. David
suspected this cozenage in himself, when he cries out, Oh! I have many
good thoughts, but a naughty heart; many holy purposes, but a deceitful
spirit: thou hast cause, as a Creator, not to believe the tender of my
obedience, nor as a just God, the promise of submission; but I call to
Thy mercy to give assistance. "Be surety for Thy servant for good:" for
the performance of all good I promise. And Hezekiah in his sickness was
not without fear of this deceitfulness: "Oh Lord, I am oppressed,
undertake for me;" I shall never keep my word, that word which my lips
have spoken; and I have none dare pass his word for me: "do thou, O
Lord, undertake for me."
2. The helpfulness is undeniable; a heart from this engagement may fetch
renewed strength continually. This engagement is a buckler of defence to
arm us against Satan's enticement, is armour of proof to withstand the
world's inducement; it makes us without fear or failing stand upon our
own ground, and renew our courage like the eagle. Job was probably
sometimes seduced with such foolish persuasions, to courses not less
foolish, but he yielded not: what helped him? even his engagement: "I
have made a covenant with mine eyes, how then shall I look on a maid?"
Constancy in good is well-pleasing to God; "If any draw back, His soul
hath no pleasure in them." Whatsoever then is needful for it, or helpful
to it, He both prescribes and approves. O let us engage our hearts to
this approachment, a duty enjoined, a sacrifice accepted.
But there is one scripture that fully showeth the point, and the truth
of it in all particulars. Consider then. Three things may seem necessary
herein to be noted; the act, the approbation, and the reason; and here
we have them all.
1. The act, engaging; or the persons, the engagers of themselves. Thou
hast avouched, set up God this day to be thy God, not only in thy
conscience by the act of faith, but even by thy mouth thou hast uttered
this, probably in some solemn league and covenant. "Thou hast made to
say:" so much the Hebrew word imports.
2. The approbation; and God answers thee accordingly, He hath avouched,
set up thee to be His people; particularly to two privileges; 1. To be
His peculiar people, the people of His own proper possession, joined so
high, united so near, that they are admitted to a participation of many
heavenly privileges; the actions of the one being communicated to the
other; man's prayer is called God's, "I will make them glad in the house
of My prayer," God's people called man's, Moses's people, Moses's law:
so in the law of God, and in his law, that is, the righteous man's law.
2. To keep His commands: this seems rather to be a duty than a
prerogative, yet a prerogative it is for a Christian to be holy,
obedient, righteous: both directly, and accidently. 1. Directly; the
scripture teacheth so. The fruit of a Christian's being made free from
sin is unto holiness. "If you will fear the Lord and serve Him" (these
are Samuel's words to the people) "and not rebel:" what then? what shall
we have? "Then shall you and your king continue to follow the Lord."
Solomon, setting down the recompence of a righteous person, saith, his
reward shall be double, in himself, and in his posterity; in himself,
"he shall walk on in his integrity," in his posterity, "they shall be
blessed after him." 2. Accidently: holiness is a privilege, as well as a
duty; it is a reward, a benefit to him who walks therein. It may, and
oft doth daunt their persecutors, that otherwise would have taken away
their lives. The heathens observe that the majestic presence of a prince
hath dashed the boldness, and so prevented the execution of some
villanous attempt by a base traitor against their persons: and
Christians know that the power of holiness is able to dazzle the
proudest spirits. Herod, saith the text, "feared John," and so a long
while did him no hurt. And the emperor Adrian ceased his persecution
against the Christians of his time, when he understood of their holiness
of life. So true it is both ways, that the punishment of sin is sin, and
the reward of the command is the command.
Both these privileges are again repeated, and further are evidenced in
the following verse; "Thou art His peculiar people, therefore will He
make thee high above all nations, in praise, name and honour, of more
esteem than any; and, thou keepest His commandments, and so He advanceth
thee to be a holy people unto the Lord thy God:" all this evidenceth
God's approbation of an engaging heart.
3. The reason and ground of God's approving this act, they are two. 1.
Because the matter or duties, to which by this bond the heart is tied,
are such as God directly observes with an approving eye. The particulars
are three here specified, and all elsewhere expressly subjected to this
eye of God. _1st._ Thou obligest thyself to walk in His ways, in the
practice of all the duties of the second table; and upon such as depart
from evil, and do good, upon such righteous ones, the eyes of the Lord
are fastened, not His omniscient eye, but His protecting, blessing eye,
that eye the seeing whereof is of the same temper with the open ear
following: "His eye is upon the righteous, and His ear open to their
cry;" that eye which stands in opposition to His face, which is against
the wicked. _2d._ And to observe His ordinances and judgments,
reverently to practise all the duties of the first table to God, and to
such also God casts His eye of respect: "The eye of the Lord is upon
those that fear Him, and that hope in His mercy." _3d._ And to hearken
to the means of both, to hear His voice: "When I counsel thee and
instruct thee in the way that thou shouldst go, Mine eye is upon thee,
both to keep thee to it, and to bless thee in it." 2. Because this
engagement is a means to accomplish His promise: because thou hast
avouched God, God hath avouched thee, and will do as He hath said, and
again, as He hath said; the repetition whereof seems to argue
contentedness in God, in that, by this avouchment, a way was opened for
the accomplishment of His promise. "God is well pleased for His
righteousness sake," delights, when He can evidence Himself to be
righteous and just, for the law and words of His mouth He will magnify
and make honourable in the faithfulness of their accomplishment. Mercy,
the acts of mercy please Him. God finds in a righteous man rest of
spirit, because by him He sends down a full influence of His favour upon
the world. "If the world knew (say some Hebrew doctors,) of what worth a
righteous man was, they would hedge him about with pearls." His life is
beneficial to all, even in some sort to God Himself; for by him mercy is
shewn to the world: his death therefore is of great consequence; a
greater affliction than those curses mentioned; "I will make thy plagues
wonderful; thy heavens shall be brass, they shall distil no dew nor
rain to water the earth; but I will do a marvellous thing, a marvellous
and strange, a good man, a wise man shall be taken away; and I can send
no more blessings upon you:" There remains not a heart engaged, to whom
I delight to approach; whiles such were, mine eye was satisfied with
seeing good, my heart with doing good; now the one is removed, the other
stopped. O where is he that engageth his heart to approach to his God!
III.--_The examining of the Duty._
This engagement being thus approved, and therefore to be entered on; let
us a little examine the duty, and mind two things. 1. What particulars
do engage us, by what acts or thoughts doth the heart become engaged?
And, 2. What hinders this engagement, and stops our entrance thereupon?
I. Several and many ways doth the heart become engaged to God: no
consideration can enter our hearts, no occurrent happen in our lives,
but it offers reasons enforcing this duty. We are engaged to God by our
being, by our receiving, by our doing: mind either, and acknowledge
thyself engaged.
1. Our being what we are, engageth us: _1st._ That we are creatures, and
so not forgotten in the everlasting night of a not-being: that we are
men, and not beasts; that we are Christians, and not heathens; all are
engagements. _2d._ But our being thus and thus; men of gifts and parts:
placed in such callings; qualified with such endowments: interested in
such privileges: these are engagements indeed.
2. What we have. _1st._ Every thing we have received binds us; all the
acts of God's providence over us; all the effects of God's goodness to
us: health, food, callings, trades, friends, families, clothes, the
service of the creatures; sun, rain, fruits of the earth: all, all these
are bonds. _2d._ But especially, our more peculiar favours; inward
experience of His love, and fruition of soul-communion with Him: Oh,
who would not be engaged for this!
3. What we do, even our own actions become our obligations; and that
which comes from us binds us. _1st._ Our feeling prayers. Who dare
practise what he prays against? A prayer against the power of sin,
obliges to walk in the power of that prayer; neither will any lightly
omit what but late as an evil he hath confessed to God. _2d._ But
especially (which is our present work) our solemn and serious vows,
protestations, promises; our covenant in baptism, our particular
covenants entered into, upon the apprehension of some approaching
calamity, upon a day of humiliation, at a piercing sermon, or
soul-searching prayer before a sacrament, or the like. If we have spoken
with our lips, we cannot go back, we are engaged.
II. As for such things that may hinder, we should both note and avoid.
1. Ignorance: "If thou knewest the gift of God," saith Christ to the
Samaritan woman: want of praying comes from want of knowing. "Have you
received the Holy Ghost?" was Paul's question, but the reply was, that
could not be; we "have not so much as heard, whether there be a Holy
Ghost, or no." Have you engaged your souls in a solemn league? Let this
be our querry, and the answer will be, We have not so much as heard,
whether there be such a duty, or no. Ignorance hinders this bond. 2.
Wretched profaneness, which slights and sets at nought all duties,
ordinary, extraordinary; such mind sin, and the fulfilling thereof; and
bind themselves to mischief with cords of vanity; whilst in the mean
time they are contented to sit loose from God. 3. Wicked policy, both to
avoid the taking, and to evade the keeping: scruples of conscience shall
be pretended by such as know not what conscience means. Scripture shall
be alleged, by such as are little versed therein; this sentence shall be
thus explained: this releasement shall be thus pretended: all is but
seemingly to stop the mouth of conscience, that saith, they must both
make and pay vows unto God. Yet the wilfully ignorant will neglect it;
the wretchedly profane will contemn it; the wickedly politic will avoid
it; so the heart shall be left to its own swing, open to all corruption
that breaks in like a flood. For the prevention whereof, let us come on
to
IV.--_Encouragements to the practice._
The point thus propounded, and in several particulars described, wherein
and whereby the soul may be engaged; there is nothing remaining, but the
practice of it, and that is yours. Up then, and be doing; disoblige
yourselves, and be no longer servants to the world, to sin, to obey
either in the lusts thereof; but be ye bound to serve righteousness, and
the God of righteousness; for His service is perfect freedom. In this
encouragement to this work, that I might do as much as I can, in this
little time granted, and gained for preparation and delivery; I would
advise, exhort, resolve, and so prevent irreverence, backwardness, and
doubting; that neither the ignorant may profane, nor the refractory
contemn, nor the scrupulous question this holy ordinance of God, as
unholy needless, ambiguous. Let this encouragement then be received in
words: 1. Cautionary. 2. Hortatory. 3. Satisfactory.
1. _Cautionary._--Let this great work be done judiciously, cautiously,
and as an ordinance of God. Take we heed therefore, 1. To the manner. 2.
To the matter. 3. To the consequence.
1. _To the manner._ See that it be done; 1. Cheerfully. 2. Religiously.