pre-engaged in any covenant contrary to the tenor and conditions of this
covenant? If any such upon inquiry be found, be sure you avoid it,
before you engage yourselves in this. A super-institution in this kind,
is very dangerous. Every man must look to it, that he takes this
covenant _(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, while he hath either taken a covenant with
others, or made a covenant in his own breast against it, is desperate
wickedness. Or if upon a self-search, you find yourselves clear of any
such engagements, yet search further. Every man by nature is a
covenanter with hell, and with every sin he is at agreement: be sure you
revoke and cancel that covenant, before you subscribe this. "If I regard
iniquity in my heart, the Lord will not hear my prayer;" that is, He
will not regard my prayers, (saith David). And if we regard iniquity in
our hearts, the Lord will not hear us covenanting; that is, He will not
regard our covenant. Woe be 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 darkness? and what
concord hath Christ and Belial?"
_Second_, Before you enter into this covenant with God, consider of, and
repent for this special sin, your former breaches and failings in God's
covenant. "We who were sometimes afar off, aliens from the commonwealth
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 privilege, will be found "Such as have counted the
blood of the covenant to be an unholy thing." And where is the man that
walketh so holily in this covenant as becomes 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 piece to an old garment, the rent will be
made worse: If you put this new wine into old bottles, the bottles will
break, and all your expected comforts will run out and be lost. If you
should not feel and search your own hearts, without doubt the Lord will.
"And if you be found as deceivers, you will bring a curse upon
yourselves, and not a blessing." This is a covenant of amity with God:
reconciliation must go before friendship, you can never make friendship
till you have made peace, nor settle love, where hostility is unremoved.
_Third_, Inquire diligently at your own hearts, whether they come up to
the terms of this covenant? You must bid high for the honour of a
covenanter, for a part in this privilege. "Which of you," saith our Lord
Christ to His hearers, "intending to build a tower, sitteth not down
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 mock 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; we
are pulling up the foundation of Babel's tower, and we are laying a
foundation for Zion's tower. We have seen 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 solemn oath and covenant, they have
never moved a hand after either to build or to pull down, unless it were
quite cross to their own engagements, for the pulling down of Zion's
tower, and the building of Babylon.
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 down 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 work before it looked
above the ground; and are justly become a mock and a scorn and a
reproach in Israel, these are the men that began in a solemn covenant to
build, but could not finish; they had not stock enough either of true
honour or honesty (tho' their stock of parts and opportunities was
sufficient) to finish this work.
Let us therefore sit down 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
this unto himself:
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? The reformation of religion
in the kingdoms of England and Ireland?
Am I indeed resolved in like manner, without respect of persons, to
endeavour the extirpation of popery, prelacy?
Am I indeed resolved never to be withdrawn or divided by whatsoever
terror or persuasion from this blessed union and conjunction, whether to
make defection to the contrary part, or to give myself to a detestable
indifferency or neutrality in this cause of God?
Am I indeed resolved to humble myself for my own sins, and the sins of
the kingdom? to amend myself, and all in my power, and to go before
others in the example of a real reformation?
According to these hints, propose the question upon every clause of this
covenant. And then consider what the cost of performing all these may
amount to, and whether you are willing to go to that cost.
But it may be, some will say, what is this cost? I answer, the express
letter of the covenant tells you of one cost which you must be
constantly at, and that is sincere, real, and constant endeavour. Pains
is a price, I am sure real pains is. The heathens said, "That their gods
sold them all good things for labour." The good things of this covenant
are sold at that rate; yea, this is the price which the true God puts
upon those things which He freely gives. To consent to this covenant, to
wish well to this covenant, to speak well of this covenant, come not up
to the price; you must do these, and you must do more, you must be
doing, so the promise of every man for himself runs, I will through the
grace of God endeavour. Yet every endeavour is not current money,
payable as the price of this covenant: there must be a threefold stamp
upon it. Unless it bear the image and superscription of sincerity,
reality, and constancy, it will not be accepted. For so the promise
runs, "I will sincerely, really, and constantly endeavour."
Neither yet is this all. Such endeavours are virtually money; but as
this covenant calls also for money formally, as the price of it, he that
really endeavours after such ends, as here are proposed, must not only
be at the cost of his pains, but also at the cost of his purse for the
attainment of them. He must open his hand to give and to lend as well as
to work and labour. Unless a man be free of his purse as well as of his
pains, he bides not up to the demands of this covenant, nor pays up to
his own promise when he entered into it. Can that man be said really to
endeavour the maintenance of a cause while he lets it starve? or, to
strengthen it while he keeps the sinews of it close shut up? Would he
have the chariot move swiftly, who only draws but will not oil the
wheels? Know then and consider it that the cost you must be at is both
in your labours and in your estates. The engagement runs to both these:
and to more than both these.
The covenant engages us not only to do but to suffer, not only to
endeavour but to endure. Such is the tenor of the sixth article where
every man promises for himself that he will not suffer himself to be
withdrawn from this blessed Union by any terrors. If not by any terror,
then not by any losses, imprisonments, torments, no, nor by death, that
king of terrors. You see, then, that the price of this covenant may be
the price of blood, of liberty, and of life. Sit down and consider. Are
you willing to be at this cost to build the tower? Through the goodness
of God in ordering these great affairs, you may never come actually to
pay down so much, haply, not half so much, but except you resolve (if
called and put to it by the real exigencies of this cause) to pay down
the utmost farthing, your spirits are too narrow and your hearts too low
for the honour and tenor of this covenant. If 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 stick at any cost so the considerations be valuable.
For the answering and clearing of this, I shall pass 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 satisfy him. Because of all this, we make a sure covenant. Here
observe:
1. A covenant must be grounded on reason: we must shew the cause why.
God often descends, but man is bound, to give a reason of what he doeth.
Some of God's actions are above reason, but none without reason. All our
actions ought to be level with reason and with common reason, for it is
a common act. That which men of all capacities are called to do, should
lie in the reach of every man's capacity. Observe:
2. A covenant must be grounded on weighty reason; there must be much
light in the reason (as was shewed before) but no lightness. "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 balanced with light
reasons. If a man ask a thousand pounds for a jewel, he is bound to
demonstrate that his jewel is intrinsically worth so much, else no wise
man will come up to his demands. So when great things are demanded to be
paid down by all who take part in this covenant, we are obliged to
demonstrate and hold forth an equivalent of worth in the grounds and
nature of it. Hence observe
3. That the reasons of a covenant must be express, "Because of all
this." _This_ is demonstrative. Here's the matter laid before you,
consider of it, examine it thoroughly. This is fair 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 the covenant.
But what were the particulars that made up the gross sum of all this? I
answer, those particulars lie scattered throughout the chapter, the
attentive reader will easily find them out; I shall in brief reduce
them unto two heads. 1. The defection and corruptions that were crept
in, or openly brought in among them. 2. The afflictions, troubles, and
judgments that either were already fallen, or were feared would further
fall upon them.
The former of these causes is laid down in the 34 and 35 verses of this
chapter. "Neither have our kings, our princes, our priests, nor our
fathers kept Thy law, nor hearkened to Thy commandments, and Thy
testimonies, wherewith Thou didst testify against them. For they have
not served Thee in Thy kingdom, and in Thy great goodness."
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 eat the fruit thereof, and the good thereof,
behold, we are servants in it." The close of all is, we are in great
distress. From this narrative of the grounds, the making of a covenant
is inferred as a conclusion, in the immediate subsequent words of the
text, "because of all this." As if he had said, "because we are a people
who have so departed from the laws 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 judgments
and afflictions: therefore, because of all this, we make a sure
covenant."
And if we peruse the records of the holy Scripture, we shall find, that
either both these grounds conjoined, or one of them, are expressed 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 Chron. xv. 12,
13. In Hezekiah's, 2 Chron. xxix. 10. In Josiah's, 2 Chron. xxxiv. 30,
31. In Ezra's, chap. x. 3. To all which, I refer 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 redress) in the bonds of a sacred solemn covenant.
What engagement can be upon us, which these reasons do not reach and
answer? The liberty of our persons, and of our estates, is worth much;
but the liberty of the gospel and purity of doctrine and ordinances, are
worth much more. Peace is a precious jewel, but who can value truth? The
wise merchant will sell all that he hath with joy to buy this, and
blesses God for the bargain.
And because 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 liberty 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 this day." That
these are the grounds of our covenant, is clear in the tenor of the
covenant. The preamble whereof speaks thus:
"We calling to mind the treacherous and bloody plots, conspiracies,
attempts, and practices of the enemies of God, against the true religion
and professors thereof, in all places, especially in these three
kingdoms, 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 kingdom of
Ireland, the distressed estate of the church and kingdom of England, and
the dangerous estate of the church and kingdom of Scotland, are present
and public testimonies: we have now at the last, for the preservation of
ourselves, and our religion, from utter ruin and destruction, after
mature deliberation resolved and determined to enter into a mutual and
solemn league and covenant."
So then, if we be asked a reason of our covenant, here are reasons,
clear reasons, easy to the weakest understanding, yea, open to every
man's sense. Who amongst us hath not felt these reasons? and how many
have smarted their proof unto us? And as these reasons are so plain,
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; unless, because they are
such masters of reason, they have resolved to obey none. And yet where
conscience is indeed unsatisfied, we should rather pity than impose, and
labour to persuade, rather than violently to obtrude. Now seeing we have
all this for the ground of a covenant, let us cheerfully 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 expressed. The text runs only
thus, we make a sure one, or a sure thing. Covenants are in their own
nature and constitution, things of so much certainty and assurance, that
by way of excellency, 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. You may
know whom the Holy Ghost means, 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 firm, and an irrevocable act. When
you have such an _all this_, (and such you have) as is here concentrated
in the text, to lay into, or for the foundation of a covenant, the
superstruction is _æternitati sacrum_, and must stand for ever.
A weak ground is but a weak obligation; and a sinful ground is no
obligation. There is much sin in making a covenant upon sinful grounds,
and there is more sin in keeping of it. But when the preservation of
true religion, and the vindication of just liberties meet in the
groundwork, ye may swear and not repent; yea, if ye swear, 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.
The covenant God makes with man is a sure covenant. Hence called a
"Covenant of salt," because salt preserves from perishing and
putrefaction. The covenant of God with man about temporal things, is
called a "Covenant of Salt, and a covenant forever." For tho' His
covenant about temporal 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 eternal
things, that, like eternity, knows not only no end of corruption, but
none of termination. "Altho' my house (saith gasping David) be not so
with God; yet He hath made with me an everlasting covenant, ordered in
all things and sure: for this is all my salvation, and all my desire,
altho' He make it not to grow." And what is it that makes the covenant
of God with man thus sure? sure not only in itself, but (as the apostle
speaks) to all the seed. Is it not this, because it hath a strong
foundation, a double, impregnable foundation? _First_, His own free
grace. _Second_, The blood of Christ; which is therefore also called,
the blood of the covenant. 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 everlastingness of God's covenant with His
elect, lies in the strength of the foundation, "His own love, and the
blood of His Son:" so the stability and firmness of our covenant with
God, lies in the strength of this foundation, the securing of the
gospel, and the asserting of gospel-purity in worship, and privileges
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, be resolved, that these are sufficient grounds of
making a covenant, or that these are not ours, ye may go, and unassure
the covenant which ye make this day.
_Application._ Let me therefore invite you in the words of the prophet
Jeremiah, "Come let us join ourselves to the Lord, in a perpetual
covenant that shall never be forgotten." And do not these look like the
days wherein the prophet calls to the doing of this? "In those days, and
at that time, saith the Lord." What time, and what days were those? the
beginning of the chapter answers. "The word that the Lord spake against
Babylon, declare ye among the nations, and publish, and set up a
standard, publish and conceal not: say, Babylon is taken, Bell is
confounded, Merodach is broken in pieces; her idols are confounded, her
images are broken in pieces: for out of the north there cometh up a
nation against her, which shall make her land desolate." Then follows,
"In those days and at that time saith the Lord, the children of Israel
shall come. And they shall ask the way to Zion, with their faces
thitherward saying, Come, and let us join ourselves to the Lord, in a
perpetual covenant that shall not be forgotten."
Are not these the days, and this the time (I speak not of time to a day,
but of time and days) wherein the Lord speaks 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 days,
and this the time, when out of the north there cometh up a nation
against her? As face answers face in the water, so do the events of
these days answer, if not the letter, yet much of the mystery of this
prophecy. There seems wanting only the work which this day is bringing
forth, and a few days more (I hope) will bring unto perfection, the
joining of ourselves in a perpetual covenant, never to be forgotten. It
is very observable, how the prophet, as it were, with one breath saith,
"Babylon is taken." And, "Come let us join ourselves in covenant." 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 Habakkuk), "May
see the tents of Cushan in affliction, and the curtains of the land of
Midian tremble." Or, as Moses in his triumphant song, "The people shall
hear, 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 shall take hold upon them; the inhabitants of Canaan (who are
now the inhabitants of Babylon) shall melt away. The towers of Babylon
shall quake, and her seven hills will move. The great mountain before
our Zerubbabel, will become a plain, and we shall bring forth the
head-stone (of our reformation) with shouting, crying, grace, grace unto
it." Why may we not promise to ourselves such glorious effects (and not
build these castles in the air) when we have laid so promising a
foundation, this sure covenant, and have made a perpetual covenant,
never to be forgotten?
The three things I shall propose, which this covenant will bring in, as
facilitating contributions to so great a work:
1. 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 pass under the rod, and
I will bring you into the bond of the covenant." The phrase of causing
to pass under the rod, is an allusion to shepherds, or the keepers of
cattle, who when they would take special notice of their sheep or
cattle, either in their number to tithe them, or in their goodness to
try them, they brought them into a fold, or some other inclosed place,
when letting them pass out at a narrow door, 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 teaches us, "And
concerning the tithe of the herd, or of the flock, even of whatsoever
passeth under the rod, the tenth shall be holy unto the Lord." The
learned Junius expounds that text in Ezekiel by this in Leviticus,
giving the sense thus, "As if the Lord had said, I will prove and try
the whole people of Israel, as a shepherd doeth his flock, 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 only favoured, but
fully approved, in the words immediately following, "I will bring you
into the bond of the covenant, and I will purge out from among you the
rebels, and them that transgress against Me."
A covenant is to a nation, as a fan to the floor, which purges away the
chaff and purifies the wheat. It is like the furnace to the metal, which
takes away the dross and shews you a refined lump. It is a Shibboleth,
to distinguish Ephraimites from Gileadites. And who knows not how great
an advantage it is for the successful carrying on of any honourable
design, to know friends from enemies, and the faithful from false
brethren? Some have thought it unpolitical to set-a-foot this covenant,
lest it should discover more enemies than friends, and so holding out to
the view more than otherwise can be seen, the weakness of a party may
render them, not only more obnoxious, but more inconsiderable.