before and since Christ; after their apostasies, and captivities for
those apostasies, and recoveries out of these captivities, the first
thing they did was to cement themselves to God, by a more close, entire,
and solemn covenant than ever. Nehemiah, Ezra, Hezekiah, Jeremiah,
Josiah, will all bring in clear evidences to witness this practice.
This, latter churches have learned of them, Germany, France, Scotland.
But what shall I need to mention the churches, whenas the God of the
churches took this course Himself; who, when He pleases to become the
God of any people or person, it is by covenant; as with Abraham,
"Behold, I make a covenant with thee." And whatever mercies He bestows
upon them, it is by covenant. All the blessings of God's people are
covenant blessings: to wicked men, God gives with His left hand, out of
the basket of common providence; but to His saints, He dispenseth with
His right hand, out of the ark of the covenant. "I will make an
everlasting covenant with you, even the sure mercies of David."
Yea, which is yet more to our purpose, when the first covenant proved
not, but miscarried, not by any fault that was in the Covenant-Maker,
no, nor simply in the covenant itself; for, if man could have kept it,
it would have given him life; I say, when it was broken, God makes a new
covenant with His people. "Not according to the covenant which I made
with their fathers, which My covenant they brake.... But this shall be
the covenant, ... I will put My law in their inward parts, and write it
in their hearts, and will be their God, and they shall be My people."
Because they could not keep the first covenant, God made a second that
should keep them. Oh! that while we are making a covenant with our God,
He would please to make such a covenant with us; so would it be indeed a
"perpetual covenant, that should not be forgotten." Well, you see we
have a covenanting God, a covenant-making God, and a covenant-renewing
God; be we "followers of God, as dear children:" let us be a covenanting
people, a covenant making, a covenant-renewing people; and as our God,
finding fault with the first, let us make a "new covenant, even a
perpetual covenant, that shall never be forgotten."
A _fifth_ motive to quicken us to this duty, may be even the practice of
the Antichristian state and kingdom; popery hath been dexterous to
propagate and spread itself by this means. What else have been all their
fraternities and brotherhoods, and societies, but so many associations
and combinations politic, compacted and obliged, by oaths and covenants,
for the advancing of the Catholic cause, whereby nations and kingdoms
have been subdued to the obedience of the Roman mitre? And prelacy (that
whelp) hath learned this policy of its mother papacy (that lioness) to
corroborate and raise itself to that height, we have seen and suffered
by these artifices; while, by close combinations among themselves, and
swearing to their obedience, all the inferior priesthood, and
church-officers, by ordination engagements and oaths of canonical
obedience, a few have been able to impose their own laws and canons,
upon a whole kingdom; yea, upon three kingdoms, it being an
inconsiderable company, either of ministers or people (the Lord be
merciful to us in this thing) that have had eyes to discover the mystery
of iniquity, which these men have driven; and much more inconsiderable,
that have had hearts to oppose and withstand their tyranny and
usurpations. And why may not God make use of the same stratagem to ruin
their kingdom, which they used to build it? Yea, God hath seemed to do
it already, while in that place where they cast that roaring canon, and
formed their cursed oath, for the establishing their Babel prelacy, with
its endless perpetuity. In the very same place hath this covenant been
debated and voted, once, and a second time, by command of public
authority, for the extirpation of it root and branch, and the casting of
it out for ever, as a plant which "our heavenly Father hath not
planted." And who knows, but this may be the arrow of the Lord's
deliverance, which, as it hath pierced to the very heart of prelacy, so
it may also give a mortal wound to the papacy itself, of which it will
never be healed by the whole college of physicians (the Jesuits), who
study the complexion and health of that Babylonian harlot.
In the sixth and last place, the good success this course hath found in
the churches, may encourage us with much cheerfulness and confidence to
undertake this service. It hath upon it a _probatum est_, from all that
ever conscientiously and religiously used this remedy. It recovered the
state and church of the Jews, again and again, many a time, when it was
ready to give up the ghost; it recovered and kept a good correspondency
between God and them, all the time it was of any esteem and credit
amongst them. It brings letters of testimonial with it, from all the
reformed churches; especially from our neighbour nation and church of
Scotland, where it hath done wonders in recovering that people, when all
the physicians in Christendom had given them over. It is very
remarkable. God promiseth to bring them "into the bond of the covenant;"
and in the next verse it follows, "and I will purge out the rebels from
among you." There is an [and] that couples this duty, and this mercy
together; "I will bring you into the bond," "And I will purge out." The
walls of Jericho have fallen flat before it. The dagon of the bishop's
service-book broke its neck before this ark of the covenant. Prelacy and
prerogative have bowed down, and given up the ghost at its feet. What a
reformation hath followed at the heels of this glorious ordinance! and
truly, even among us, as poorly and lamely, and brokenly, as it hath
been managed among us. I am confident, we had given up the ghost before
this time, had it not been for this water of life. Oh! what glorious
success might we expect, if we did make such cheerful, such holy, such
conscientious addresses, as become the law of so solemn an ordinance!
truly, could I see such a willing people in this day of God's power, as
are here in the text, encouraging and engaging one another, in an holy
conspiracy; "Come, let us join ourselves to the Lord, in a perpetual
covenant;" I have faith enough to promise and prophesy to you in the
name of the Lord, and in the words of His servant Haggai, "From this
very day I will bless you." And that you may know of what sovereignty
this ordinance is; take notice of this, that this is the last physic
that ever the church shall take or need; it lies clear in the text; for
it is an everlasting covenant; and therefore the last that ever shall be
made. After the full and final accomplishment of this promise and duty,
the church shall be of so excellent a complexion, that "the inhabitant
shall not say, I am sick: the people that dwell therein, shall be
forgiven their iniquity." The Lord make it such physic to us for
Christ's sake.
THE SOLEMN LEAGUE AND COVENANT.
SERMON AT LONDON.
_BY THOMAS CASE._
I come now to the third query, how? And this inquiry divides itself into
two branches--How to (I.) Acceptation and (II.) Perpetuity? For the
satisfying of both which, I will fetch as much as may be out of the
text, that so you may yet further behold what proportion there is
between the duty there, and that which lies before us this day.
In the first place, we must inquire how this duty may be so managed,
that God may accept of us in the doing of it? How to acceptation?
Now, in the general, we must know that this service, being an ordinance
of God, must be undertaken and managed with an ordinance frame of heart,
_i.e._ according to the laws and rules of divine worship; and by how
much the more sacred and solemn this ordinance is, by so much the more
ought we to call up and provoke the choicest, and heavenliest of those
affections and dispositions of spirit, wherewith we make our
addressments to the holy things of God.
In particular, _First_, We are to come to this service, with the most
ponderous advisedness, and most serious deliberation of judgment, that
may be. It is one of those grand qualifications which God Himself calls
for to an oath. "Thou shalt swear in truth, in judgment, and in
righteousness." In truth for the matter, and that we have already
examined in the former sermon in righteousness, in reference to the
keeping of the oath (of which hereafter) and in judgment, in respect of
the taking or making of the oath, the thing which we are now about, that
we should well consider what we do. And indeed, if at any time, and in
any undertaking, that advice be useful, "Ponder the path of thy feet,"
"And keep thy foot when thou enterest into the house of God;" then
certainly it is most seasonable, when a people or person draw near to
make or renew their covenant with the most high God. And it seems, in
the latter of those two Scriptures now quoted, the Holy Ghost doth
principally refer to this duty of making vows and covenants with God;
the second verse doth intimate such a business, "Be not rash with thy
mouth, and let not thy heart be hasty to utter anything before God." To
utter what? The fourth verse is express, "when thou makest a vow unto
God." So that it is clear, the purpose of the Holy Ghost in that place
is, as in all our holy services, so especially in this of vows, to
caution all the people of God, when they draw near to utter their vows
unto the Lord, to manage it with the greatest deliberation, and
solidness of judgment that is possible; to sit down and consider with
ourselves before hand, with whom we have to deal? What we have to do?
Upon what warrant? By what rule? To what end? "The lame and the blind,"
God's soul hates for a sacrifice, The lame affections, and the blind
ignorant judgment. And well He may; for certainly, they that do not
swear in judgment, will not, cannot swear in righteousness; they that do
not make their vows in judgment, will not, cannot pay, or perform them
in righteousness. He that swears he knows not what, will observe he
cares not how. Incogitant making, will end in unconscionable breaking of
covenant; and, if need be, in a cursed abjuration of it; for rash
swearing is a precipice to forswearing. And therefore, if any of you
have not well weighed this service, or be any ways unsatisfied, in
whole, or in parts, I advise you to forbear, till your judgments be
better informed. "Whatsoever is not of faith, is sin." Provided, that
this be not done merely in a pretence to evade and elude this service,
to which God and the two nations call you, as here in the text. "Come,
let us join." Take heed of casting a mist of willing prejudice and
affected ignorance, before your own eyes; such the apostle speaks of, to
no other purpose, but that your own malignity may steal away in that
mist undiscovered; for be sure, your sin will find you out. An ingenious
ignorance and truly conscientious tenderness, is accompanied with an
ingenuous and conscientious use of all means, for information and
satisfaction; and to such, I make no question, the ministers of Christ
will be ready to communicate what light they have, for resolving doubts,
removing scruples, and satisfying conscience, whensoever you shall make
your addresses for that purpose. In the mean time, if there be any that,
under pretence of unsatisfiedness, do shun the duty and information too;
they will be found, but to mock God and authority; to whose justice and
wisdom therefore I must leave them. God tells His people, when He joins
Himself to them, "I will marry thee to Myself, in righteousness, and
judgment." How in judgment? Because God considers what He does, when He
takes a people or person to Himself; not that God chuseth for any wealth
or worth in the creature, faith foreseen, or works foreseen; but that
finding it (on the contrary) poor and beggarly, and undone, and
foreseeing what it is like to prove, crooked and froward, unteachable
and untractable; He sits down to speak after the manner of men, and
considers, what course to take, and what it is like to cost Him, to make
them such a people, as He may delight in, and then consulting with His
treasures, and finding He hath wherewithal to bear their charges, and
to bring about His own ends; He resolves to take them, and marry them to
Himself, whatsoever it cost Him. The result of such a consultation you
may read, dropped from God's own pen, "And I said, how shall I put thee
among the children, and give thee a pleasant land, a goodly heritage of
the hosts of nations?" Here is God's wise deliberation on the matter:
"how shall I put thee?" That is, how shall I do this? But I must do it
to Mine own dishonour; for I see before-hand what thou wilt prove; thou
wilt be the same that ever thou wast; as idolatrous, as adulterous, as
unstable, as backsliding as ever. It is not a pleasant land, a goodly
heritage, that will make thee better. Well, after some pause, God was
resolved what to do: and I said, hear His resolution, "Thou shalt call
Me, my Father, and shalt not turn away from Me:" that is, as if He had
said, I will take this course with thee, I will first give thee the
heart of a child, "thou shalt call Me, Father:" and then I will give
thee the inheritance of a child, "a goodly heritage." And when I have
done; I will not leave thee to thyself, but I will knit thee to Myself,
by an indissoluble union. "I will put My Spirit into thee." "And thou
shalt not turn away from Me." There is God's wise resolution; He
resolves to do all Himself, and then He is sure it will not fail His
expectation; He undertakes it. "Thou shalt call Me, my Father, and shalt
not turn away from Me." Thus God, when He marrieth His people to
Himself, doeth it in judgment. Now therefore, "be ye followers of God,
as dear children." And since you come now about the counterpart of the
same work; namely, to join or marry yourselves to God, do it in
judgment. Consider well what you do; and, among other things, since you
are so poor, and nothing in yourselves, as you have seen in the opening
of this precious Scripture; bethink yourselves where you will have
strength and sufficiency, to make good this great and solemn engagement
with your God. But of this more hereafter.
_Secondly_, See that you come to this service with a reverential frame
of spirit, with that holy fear and awe, upon your hearts, as becomes the
greatness and holiness of that God, and that ordinance, with whom you
have to do; remembering that you are this day to swear before God, by
God, to God: either of which, singly considered, might justly make us
fear and tremble; how much more may this threefold cord bow and bind our
hearts down in an humble, and holy prosternation? It is said of Jacob,
"He sware by the fear of his father Isaac." Jacob in his oath chooseth
this title of fear, to give unto God, to shew with what fear he came;
but to swear by this God, what should we do; when, as I say, we come to
swear by Him, and to Him? Surely, when He is so especially the object of
our oath, He should then especially be the object of our fear. The
consideration of that infinite distance between God and us, may
wonderfully advantage us towards the getting of our hearts into this
holy posture. Great is that distance that is between a king and a
beggar; and yet, there is but creature and creature; greater is that
distance between heaven and earth; and yet these, but creature and
creature; and yet, greater is the distance between an angel and a worm;
and yet still, there is but creature and creature. But now, the distance
that is between God and us, is infinitely wider; for behold, there is
the "Mighty, Almighty Creator, before whom all the nations are but as a
drop of a bucket, and the small dust of the balance." And the poor
nothing creature, "vanity, and altogether lighter than vanity." And yet,
this is not all; yea, this is the shortest measure of that distance,
whereof we speak; the distance of Creator and the creature; lo, it is
found between God and the angels in heaven, and the "spirits of just men
made perfect;" in respect whereof, the Psalmist saith of God, "He
humbleth Himself to behold the things that are in heaven." It is a
condescension for that infinitely glorious being, who dwells in Himself,
and is abundantly satisfied in the beholding of His own incomprehensible
excellencies, to vouchsafe to look out of Himself, and behold the things
that are in heaven; the best of those glorious inhabitants that stand
round about His throne; who therefore, conscious of that infinite
distance wherein they stand, make their addresses with the greatest
self-abasements, "covering their faces, and casting themselves down"
upon those heavenly pavements. But, behold! upon us, poor wretches, that
dwell here below, in these houses of clay, there is found that which
widens this distance beyond all expression or apprehension; sin sets us
farther beneath a worm, than a worm is beneath an angel. I had almost
said (bear with the expression, I use it, because no other expression
can reach it) sin sets us as much beneath our creatureship, as our
creatureship sets us beneath the Creator. Surely there is more of God to
be seen in the worst of a creature, than there is of a creature to be
seen in the best of sin; there is nothing vile and base enough under
heaven, to make a simile of sin.
And now, therefore, if it be such a condescension for the great God to
behold the things that are in heaven, how infinite condescension is it,
to behold the sinful things that are on earth! and if sinless saints,
and spotless angels do tender their services, which yet are as spotless
as their persons, with such reverential deportment; what abhorrency and
self-annihilation can be sufficient to accompany our approaches to this
God of holiness, in such high and holy engagements, in whom, when God
looks out of Himself, He can behold nothing besides our creatureship, of
our own, but that which His soul hates! "Let us therefore have grace,
whereby we may serve God acceptably," in this so excellent an ordinance,
"with reverence and godly fear; for our God is a consuming fire." The
acceptable serving of God, is with reverence and godly fear. The Lord
teach us to bring fear, that so we may find acceptation.
Again, _Thirdly_, to that end, labour to approve yourselves to God in
this service, in the uprightness and sincerity of your hearts. The want
of this, God lays oft to the charge of the Israelites, as in other
duties, so especially in this, which is now before us, "They lied to Him
with their tongues: for their heart was not right with Him; neither were
they stedfast in His covenant." And this stood between them and their
acceptance: God tells the prophet Ezekiel as much; "Son of man, these
men have set up their idols in their hearts, and put the stumbling-block
of their iniquity before their face; should I be inquired of at all by
them?" They come with their hearts full of their lusts; so many lusts,
so many idols; and for this God refuseth to be inquired of by them:
"should I be inquired of?" is as much as, "I will not be inquired of."
It is a denial with disdain; "should I?" Or, if they be so impudent to
inquire, He will not answer; or if He give them an answer, it shall be a
cold one; He will give them their answer at the door; better none; "I
will answer them according to the multitude of their idols," _i.e._
according to the merit of their idolatry: they bring the matter of their
own damnation with them, and they shall carry away nothing else from Me,
but the answer or obsignation of that damnation. Oh! it is a dangerous
thing, to bring the love of any sin with us to the ordinances of God,
"If I regard iniquity in my heart, the Lord will not hear my prayer."
And so may we say to our own souls; if I regard iniquity, the Lord will
not accept my person, He will not regard my covenant. If God see
anything lie nearer our hearts than Himself, He will scorn us, and our
services. If, therefore, you would be accepted, "out with your idols;"
cast out the love of sin, out of your hearts; and be upright with your
God in this holy undertaking. It is the main qualification in the text,
"they shall inquire the way to Zion, with their faces thitherward,"
_i.e._, in sincerity, with uprightness of spirit, with the full set and
bent of their souls: as it is said of Christ, when He went to His
passion; "He stedfastly set His face to go up to Jerusalem." He went
with all His heart to be crucified; with a strong bent of spirit.
Beloved, we are not going to "crucifying work," (unless it be to crucify
the flesh with the affections and lusts) but to marriage work; "to join
ourselves to the Lord, in an everlasting covenant." Let us do it "with
our faces Zion-ward;" yea, let us stedfastly set our faces
reformation-ward and heaven-ward, and God-ward, and Christ-ward, with
whom we enter covenant this day. A man may inquire the way to Zion, with
his face towards Babylon; a people or person may enter covenant with
God, with their hearts Rome-ward, and earth-ward, and sin-ward, and
hell-ward. Friends, look to your hearts. "Peradventure, said Jacob, my
father will feel me, and I shall seem to him as one that mocks, and I
shall bring a curse upon me, and not a blessing." Without all
peradventure, may we say, our Father will feel us; for He searcheth all
hearts, and understandeth the imagination of the thoughts. If we be
found as they that mock, shewing much love with our mouths, while our
hearts are far from Him, we shall bring a curse upon ourselves; yea, and
upon the kingdoms also, and not a blessing. It is reported to the honour
of Judah, in the day of their covenanting with their God; "they had
sworn with all their heart, and with their whole desire." And their
success was answerable to their sincerity; for so it follows, "And the
Lord was found of them, and gave them rest round about." Oh! that this
might be our honour and happiness in this day, of our lifting up our
hands to the most high God, that God might not see in us a double heart,
an heart and an heart, as the Hebrew expresses it, _i.e._ one heart for
God, and another for our idols; one heart for Christ, and another for
Antichrist,: but He might see us a single, upright hearted people,
without base mixtures and composition; for He loves truth, _i.e._
sincerity, in the inward parts; that He finding such sincerity as He
looks for, we also might find such success as we look for; safety and
deliverance to both the nations; yea, that both in respect of our
sincerity and success, that might be made good upon us that is spoken to
the eternal honour of that good king Hezekiah, "And in every work that
he began in the service of the house of God, and in the law, and in the
commandments to seek his God, he did it with all his heart, and
prospered." Universal sincerity is accompanied with universal
prosperity; in all he did, he was upright, and in all he did, he
prospered. Brethren, whatever you want, be sure you want not sincerity;
let God see you fully set in your hearts to take all from sin, and to
give all to Jesus Christ; me-thinks I hear God saying unto us,
"according to your uprightness, so be it unto you."