their covenanting with God: "They swore unto the Lord with a loud voice,
with shoutings, and trumpets, and music, and they rejoiced because of
the oath." God loves a cheerful giver, His heart is toward those that
willingly offer themselves to the work of the Lord. And here, let me
not conceal the mercy of the Lord to us, in the work now in hand; for
why should not the Lord have the glory of all His favours? God hath
directed our hearts to this duty, cheered up our affections to this
engagement. Who almost sees not His hand in all this? This cheerfulness
and forwardness I now call for, I did, I do, I hope, I shall see.
1st. _I did see._ Which of us, brethren, hath not his heart yet
rejoicing, but even to think upon this work, this last Monday in this
place? Here was cheerfulness: who was not glad to see it? Who was not
encouraged to it? Here was a willing people freely offering themselves
to be bound to the Lord. Here was rejoicing; 1. In the performance: The
like duty was never seen in our days within this land. It was, I am
persuaded, the very birth-day of this kingdom, born anew to comfort and
success; our hearts were then so elevated, they are not settled yet. 2.
For the performance of such a duty, in such a manner, by such persons.
You might here have seen the Hon. House of Commons, unanimously, with
hearts and hands lifted up to the heavens, swearing to the Most High
God. Here might you have seen our dear brethren, the noble and learned
Commissioners of Scotland, willingly coming into this covenant of truth,
as the representatives of, and a pledge for the whole kingdom. Here
might you have seen the grave and reverend Assembly of Divines,
forwardly countenancing others, willingly submitting themselves to this
bond of the Lord. What I then saw, and now rehearse, most of you can
attest. Ask your fathers, consult with the aged of our times, whether
ever such a thing were done in their days, or in the days of their
fathers before them.
2d, _I do see;_ and believe the like now: I have ground to be persuaded,
that you also come with alacrity to this service. 1. The order for the
taking, honours you with this, that you were desirous of yourselves,
without compulsion, to take this upon you: blessed therefore be you of
the Lord, and blessed be the Lord for you. 2. The fulness of this
present assembly, called only for this end, for this duty. The nature of
your persons. Nobles, knights, gentlemen, submit themselves to the yoke
of the Lord. Colonels, captains, officers in the army, soldiers; even
these also stand not off from, but close to, and for this work in hand.
Those of the Scots nation within this city, by their willingness, do
give a check to this cavil raised by some, who have nothing else to say,
yet say this, perhaps the kingdom of Scotland will not take it. We can
instance in none, none that I know here. The ministers of the Lord, that
have refuged themselves to this little sanctuary, both increase and
honour the number of them that swear, their own callings, and
themselves. All these, as they have forwardly offered, so doubtless will
earnestly repair, in their lot, the breaches made in the Lord's house.
Here is cheerfulness.
3d, I hope, I shall see and hear, the next Lord's day, or the next
convenient time, all our people readily coming into this bond; that so,
both English and Scots, parliament and assembly, nobility and city, may
all rejoice together.
_Second_, Religiously: godly works must be done in a godly manner, that
the act done for God's glory may be sanctified with God's presence. With
what serious humiliation, and hearty prayers did Nehemiah begin this
duty? What a number of able men did Josiah collect together? And how
reverently did they read in the Scriptures, and speak of the nature of
the covenant? Both Nehemiah by praying, and Josiah by reading, desired
in this holy business to approve themselves followers of holiness in the
sight of God. And at the last taking in this place, who was not touched
with that feeling prayer, made by that man of God[8]; that godly
exhortation, which followed from another[9]; that pithy relation by
that man of name[10]; that soul-affecting thanksgiving, wherewith a
godly doctor closed the day[11]? and, that no less piety and love of God
might appear in you, after you resolved upon the work; you desired that
the ordinance might be sanctified to you by the word of God and prayer;
you moved me to this employment, and got it ordered accordingly: and
now, I doubt not, but in the action, you will do it with such reverence
of God's majesty, such awfulness of heart, that in lifting up your hands
to the most high God, He may be pleased to accept the sacrifice, and
make it comfortable. Thus to the manner.
II. To the matter. For the matter, that it be lawfully warranted by the
Word of God. To examine these particularly, in all and several parts
thereof, were the work of a volume, not of one sermon; that will be done
by others: but to do something, and what we may for this time; it is not
difficult to parallel from Scripture this covenant in all the parts of
it. The lawfulness of covenanting, I suppose not questionable, as a
furtherance and help to a spiritual progress; we find it oft used: the
New Testament affords but rare instances, the church then in its infancy
having little occasion, and as little need of such combining, fasting
and days of prayer, which are of the same nature, we find often; and the
angel "lift up his hand, (a covenanting gesture) and swore by Him that
liveth," (a covenanting act,) but the Old Testament is full. Take then
this as granted, and come to the particular materials, and in every
part, for every article, we can find an instance. The articles in this
covenant are six: the preamble sets forth, 1. The occasion; their aim at
God's glory, their enemies aim at their ruin. 2. The pattern; the
commendable practice of those kingdoms, and the example of churches in
all ages. The close containeth their resolution against all impediments
that may either stop the taking, or disable the keeping of this league,
their own sins. The body of the covenant contains the articles; the
lawfulness of which seems thus to be warranted.
The first is the reformation of the false, and the preservation of the
true worship of God, and the uniting of all the kingdoms in that truth
thus reformed. Such a covenant took Asa, and his people. The first is
for the reformation of religion decayed. He purged away all the dross,
and removed all the defects. He repaired the altar of the Lord, the main
part of their ceremonial covenant. Then for the uniting of the kingdoms
in the embracing of this truth. Asa gathered all Judah and Benjamin,
this was his own people, the subjects of one kingdom; and with them the
strangers, that is, the inhabitants of Ephraim, Manasseh, and Simeon,
these were the people of another land. So here are the persons
covenanting, the matter covenanted to. The persons, the subjects, two
several kingdoms; the matter, reformation, and to seek the God of their
fathers; to this they all swear, like as the inhabitants of England,
Scotland and Ireland, meet all in one duty, even a covenant, and that to
one end, to seek and serve God in the purity of His ways, after the
purity of His will; to this, as Asa and his people, we swear.
The second is the extirpation of idolatry and wickedness, and all things
contrary to truth, not according to godliness, the proper and perpetual
matter of all covenants. So did Asa, so did Joash, so did Josiah, so did
Nehemiah. 1. Asa took away all abominations. He was impartial, sparing
neither sin, place, nor person: not sin, he removed all abominations;
not place, from all places, towns of his inheritance, and of his
conquest; not person, he deposed his mother, or rather grandmother from
her state for her idolatry. 2. Joash, or his covenanters. Indeed the
people of the land, (for such usually are most zealous) they ruined the
altars, house and all. They broke down all the monuments of idolatry,
all to pieces, thoroughly, to some purpose, priest and all. They slew
Matthan priest of Baal with the sword. 3. Josiah purged the whole
kingdom: and Nehemiah with zeal, extirpated the strange wives Here is a
covenant that rooted out idolatry, popery, the Baalistical prelate
Matthan, and all his prelatical faction the Chemarim, and all this, for
this end, that the Lord might be one, and His name one.
The third is, the preservation of the liberties of the kingdom and the
king, for matters merely civil. Such was that covenant that Jehoiada
established, after their engagements for spirituals to God. He made a
covenant between the king and people, that he should preserve their
liberties, they his authority, and both each other mutually.
The fourth, for the discovery and punishment of malignants, that
increase or continue our division. Without a covenant such a discovery
did Mordecai make of Bigthan and Teresh, the king's eunuchs. Such a
discovery made the Jews of Sanballat, and his fellows to Nehemiah.
Josiah was not without his informers. But with a covenant was the
punishment of such varlets settled. Whosoever would not seek the Lord
God of their fathers, should be slain without sparing, be he whom he
would be, small or great, man or woman. For why should not every one
value the public above the private, the common good before his own?
The fifth, the preservation of the union, and of the pacification
between the two kingdoms. This is the matter of all civil leagues. Such
a league made Isaac with Abimelech, Jacob with Laban, David with Hiram.
But chiefly such a pacification doth God promise to make between Israel
and Judah. They should both live under one king, so do the English and
Scots: and both dwell in one land, so do the English and Scots: they
shall have the same ministry and religion; so do labour the English and
Scots: and a pacification will God make between them, and that by
covenant, and such a covenant, as should never be forgotten or broken;
such a thing are we doing now, and then God's sanctuary shall be placed
among us, the sanctuary of His presence, service, protection, which is
our expectation and our hope.
Lastly, The firm adhering to this covenant, and continuance in the same
notwithstanding all opposition, contradiction, dissuasion to the
contrary whatsoever. All the people stood to the covenant. This was
Josiah's care not only for himself, but for his people; "He made all
that were found in Judah and Benjamin to stand to it; so all his days
they turned not back from the Lord God of their Fathers." This is the
covenant, and this is a general view of the general matter; this is
according to the aim of those that made it, take it, swear to it. Who
but an atheist can refuse the first? who but a papist the second? who
but an oppressor, or a rebel, the third? who but the guilty, the fourth?
who but men of fortune, desperate cavaliers, the fifth? who but light
and empty men, unstable as water, the sixth? In a word, the duty is
such, that God hath ordained; the matter is such, as God approveth; the
taking such, as God observeth; and the consequences such, as God hath
promised. And in them stands my third caution, to which I now come.
III. To the consequences. For the consequences, and issues that do or
must follow upon the taking, be also cautelous; take heed that after
this heart-engagement to God, none start back like a broken bow. See
that you neither, 1. Falsify the oath; or, 2. Profane the oath.
I. Do not falsify the oath, making the actions of the outward man
contrary to this action of the heart. An oath is one of the two
immutable things, wherein it is impossible that God should lie; not
fitting, that man should. The people's forementioned example teaches
constancy, they stood to it. The covenants ordinary epithet
[everlasting] implies continuance: neither can God, nor should man play
the children, say and unsay. All our covenants in Him should be yea; not
yea, and nay. If we prove loose, we prove false, and lie unto God that
made us. Take heed to your covenant. This stone, these walls, these
pillars, these seats shall witness against you, that ye denied Him: to
falsify the engagement, is to deny our God; His power, His revenging
justice, His word, His presence, and the like; if you wilfully falsify
this oath wherewith you are bound, as much as in you lies, you make God
any thing but a God. Keep truth and fidelity for ever.
II. Do not profane it by a slight esteem, by an irreverent taking, by an
unholy life.
_First_, By a slight esteem, as a matter of no moment. Can that be a
trifle, which is the fruit of the judicious consultations of the agents
of both kingdoms, as the only means to perpetuate the union? Can that be
a trifle, which was produced by such, who had merely the glory of God
before their eyes as conducing much thereto? Can that be a trifle, which
is published as the main and sole preventive of all the bloody plots of
God's enemies against the truth? Can that be a trifle, which is now
cleaved to as a means more effectual, and a degree above supplications,
remonstrances, protestations, to preserve ourselves, and our religion?
All this and more the preamble speaks.
_Second_, By irreverent taking. It was resolved on after mature
deliberation. It is a lifting up of the hand to the most high God, and a
swearing by His name, and God's name must not be taken in vain: such
will God not hold guiltless. But of this before.
_Third_, By an unholy life. Such a thing would mar all we have done;
though defiled with former sins, yet now sin no more: our covenant
forbids it: our state now stands thus. Either by our sins we shall make
a breach into our covenant, or by our covenant make a breach from our
sins. In the close of the covenant, we resolve on the endeavour that
this covenant may have its desired fruit. We desire to be humbled for
our own sins, the land's sins, undervaluing the gospel, neglecting the
power, and purity of it, no endeavour to receive Christ into our hearts,
no care to walk worthy of Him in our lives. Such and the like sins a
godly covenanter must shun, lest he profane it. Let us then prize it as
an effectual means of good, take it with a reverend fear of God, honour
it in holiness of life for ever. Let us both verify it, and sanctify it
by continuing to stand in it, by endeavouring to live by it to God's
glory, that this taken covenant may be for the name, the honour, the
praise of the great Jehovah for ever.
II. _Hortatory._ These cautions being observed; come all, and let us
enter into an everlasting covenant with the Lord; come on, and let us
engage our hearts unto our God: we have a propensity to keep off; let a
covenant keep us close: our hearts would be wandering; let a covenant
bind them. Will you trust yourselves without a tie? Do you know
yourselves? Come to this work, with a heart, with a heart lifted up, as
well as a hand, as high as a hand; "Let us lift up our hearts to our
hands;" let the ardency of our affection raise up our spirit to meet the
Lord, to whom we adjoin ourselves for ever. To you I cry, to whom the
order speaks, to every one of you I call, come engage your hearts.
_First_, Nobles, both greater and lesser, think not the duty below you,
too mean for you. There is but one way to heaven for all. Scorn not to
join with inferiors in this work. In Christ there is neither male nor
female, no respect of persons. The same way that the soul of the poorest
is refreshed, is the soul of the richest. Poor men pray, and princes
must pray; common men humble their souls, and repent, and crowned kings
must do so too. The people of God, they walk aright, and all men, great
and small, must follow them alike: the eye of every ordinary man must be
towards the Lord. So as the tribes of Israel are, and the same way must
Tyre and Sidon look, though they be very wise. No largeness of parts,
greatness of place, eminency in gifts, of wisdom, learning, wit, not
amplitude of rule, nor any high thoughts can exempt; but he must subject
himself to the condition and courses of the lowest sort. Heaven regards
not the goodliness of the person, looks not as man looks; for God
regards the heart.
_Second_, Soldiers, for you also are engagers. This says, you have a
noble pattern; but I hope I may say, you outwrite your copy. They came
to John Baptist, and to the place, where he baptized. You come to the
presence of God, and the place, where the heart is to be engaged. They
came to be directed what to do; you to do what has been directed. Ride
you on prosperously in this righteous truth. It lies mainly upon you to
be holy, yea, more than upon others. Your adventures are more hazardous,
your dangers more probable; yea, your deaths perhaps more near.
Therefore,
1. You must remove from you wickedness, and wicked men. Wickedness from
your hearts, wicked men from your armies. Let both your persons be holy,
and your companies holy. God Himself commands the former, the prophet
from God the latter. "When the host goeth forth, then, and then chiefly,
thou shalt keep thee from every evil thing." When Judah's king marched
out, assisted with Israelitish auxiliaries, which were idolaters; let
not (saith the prophet) "the men of Israel go with thee, for God is not
with Israel:" if thou do, thou shalt not prosper. If there were no evil
sin in your hearts, no evil man in your hosts, God would be with you,
with a shout, even the Lord with the sound of a trumpet.
And 2. Your success depends on God's presence. When thou seest
multitudes of armies encircling thee, fear not, for God is with thee,
and God is with thee to save thee; He walks with thee to fight for thee,
and to prosper thee. We shall be cast back, yea, quite off, if God go
not forth with our armies; or, in our armies; the word bears either:
when God goes not in our armies, rules not in our hearts, lives,
conversations, by holiness; then He goes not forth with our armies by
victory and success.
3. The want of godly agents, to manage a godly cause, a great
lamentation. "Help, Lord, save, O God, for the godly fail, and the
faithful cease from among men:" were there any such in being, they would
bear rule with God, and be faithful for the saints, their persons and
prayers would gain prevalency with God, their endeavours and constancy
would show fidelity to the saints, and then in Judah, our land, would
things go well: and as once Ezekiel of the scarcity of fit governors to
rule, so we of fit men to fight, when corruption and looseness hath so
possessed the hearts, and lives of our men of war, that there remains no
sanctified and godly man to make a soldier; "This is a lamentation, and
shall be for a lamentation."
4. What ground have we to expect good? When the sons of darkness go to
cast out the prince of darkness, is this possible? Can Satan cast out
Satan? It is a satisfactory answer, that we rest in, and stops the
mouths of all not incurably blinded, when we hear of protestations, and
promises to maintain the protestant religion and laws of the land; when
we see, that the effecting of the one is by the sword of papists, of the
other, by the hand of delinquents; except we should think, that man can
(as God) work happy ends by contrary means. For we say, how can Satan
cast out Satan? So to ourselves, 'tis not very likely, that, if Satan
keep the hold he hath of our souls, you should dispossess him of that
strong hold he hath of our land. But you know so much, and therefore by
engaging your heart this day to God you first endeavour to expel Satan
out of your own consciences; and then shall you see clearly to drive him
from our kingdom.
_Third_, Our brethren of Scotland, come you, and enter into this sure
covenant. Lay the foundation of such an eternal league and peace, that
the sun shall never see broken: all your countrymen, your kingdom are
not here. Let your forwardness to this work tell us, what they would do,
if they were. Some having nothing else to say, yet cannot withhold to
question, whether the Scots will enter into it or no? As the question is
without any ground, so shall it be without any other answer for the
present, than this; all of that nation in town have been ready to this
great work. Can you instance in any that have been backward to swear
unto the Lord? If in none, then put away prejudicate thoughts, and
entertain in their place earnest desires, that this covenant now by both
kingdoms entered into, may be like Ezekiel's sticks, which resembled the
divided houses of Judah and Israel; which, as the prophet held them,
became one in his hand. So this national covenant taken into the hand of
God's merciful approbation, may this day, this year become one, and for
ever remain one: so that (as Israel and Judah after this typical union
in two sticks) England and Scotland after this religious union in one
covenant, may for ever be one people in this island of Great Britain;
and that one king may continue king to them both; and that henceforth
they may no more be two peoples, nor divided into kingdoms; that our
religion be corrupted no more, as of late; but being cleansed, we may be
the Lord's people, and He may be our God for ever: that Jesus Christ may
bear rule, and we both may have one ministry, and enjoy that truth,
which Christ, when He ascended up on high, gave as a gift to men, during
our days, and the days of our posterity; we, and our sons, and our sons'
sons, from this time forth, and for evermore: that the Lord would plant
His sanctuary among us, and make these two people His dwelling-place
continually: that this covenant may be a covenant of peace, and a
covenant of truth, and a covenant for everlasting. And let all that
desire it, daily pray for it, and now express it, and with cheerfulness
of heart say, Amen, Amen.
_Fourth_, You, my brethren of the ministry, your hearts are to be
engaged too, that you also may gain God by the engagement: be not you
behind the very forwardest of the Lord's people; you are not an
inconsiderable party in this land. The joy and happiness of Israel was
because of the Levites that waited, that were diligent in their duties,
and diligently attended upon the Lord. "I will cause the horn of Israel
to flourish, saith God:" by what means? "I will give thee, Ezekiel, an
open mouth." That God may give you a heart to teach knowledge, come,
engage your hearts as a gift to God. O, saith Moses, "that all the
Lord's people were prophets!" O, say we, that all this land's people had
prophets, but prophets of the Lord, that might feed them with wisdom and
understanding, that they all might know the Lord, from the greatest to
the least of them! But ah? Lord God, the eye of this kingdom is
distempered, dim, and dark; and then how great is this darkness! our
prophets have prophesied lies, and our priests have pleaded for Baal,
and they have rejected the word of the Lord; and what wisdom is in them?
Instead of standing for God, they have stood against Him; and instead of
being the best, they are become the basest: the prophet that teacheth
lies, he is the tail. If God should come, as once, to seek for a man,
that should stand in the gap, and make up the breach; among these He
would find the fewest: in this respect our state may be like that which
we find described. Christ comes to make a perfect description of His
church, and so consequently, a comfortable expression of Himself to His
church: and whereas the eyes are the chiefest seat of beauty, and
therefore likeliest to be stood upon, he begins thus. "Turn away thine
eyes from me, for they have overcome me." By eyes, understand the
ministry; I come to speak comfortable things to My people, but set away
the ministers out of My sight, for they have overcome My patience, and
filled Me with fury: now these being removed, the description doth
lovingly go on. Thy hair, thy young professors, are like a flock of
goats; thy teeth, thy civil officers, like a flock of sheep; thy
temples, thy ordinary and common Christians. All right but the eyes, the
eyes I cannot endure. But let none of us provoke this complaint, nor
hold off any longer from the Lord that invites. What say you? Are you
willing to this engagement? Will you bind yourselves to the Lord? Let me
extend my speech to all, and dispatch the remains of this point, and my
meaning thus: that you may be encouraged to engage, consider two things.
_First_, The seasonableness.
_Secondly_, The success of such engagements.