Chapter VIII: Part 8

_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Am I indeed resolved never to be withdrawn or divided by whatsoever terror or persuasion from this blessed union and conjunction, whether to make defection to the contrary part, or to give myself to a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.

To this I answer, in a word, invisible enemies will ever do us more hurt than visible; and if we cannot deliver ourselves from them, when they are seen and known, doubtless unseen and unknown, they will more easily, tho' more insensibly devour us. And I verily believe, we have already received more damage and deeper wounds from pretended friends, than from professed and open enemies. The sad stories of Abner and Amasa inform us, that there is no fence against his stroke, who comes too near us, who stabs while he takes us aside to speak kindly to us, who draws his sword, while he hath a kiss at his lips, and art thou in health, my brother, at his tongue. Let us never think ourselves stronger, because we do not know our weakness; or safer, because we are ignorant of our danger. Or that our real enemies and false friends will do us less hurt, because they are less discovered. I do not think, that a flock ever fared the better, because the wolves that were amongst them, went in sheep's clothing. Rather will our knowledge be our security, and the discovery which this covenant makes, help on both our deliverance and our business. For as, possibly, this covenant may discover those who are faithful to be fewer, than was supposed before this strict distinction from others; so it will certainly make them stronger than they were before, by a stricter union among themselves. And this is

2. The second benefit of this covenant, which I shall next insist upon. As it doth separate those who are heterogeneal, so likewise it will congregate and embody those who are homogeneal. And therefore it cannot but add strength unto a people; for whatsoever unites, strengthens. A few united, are stronger than a scattered multitude. Tho' they who subscribe this covenant should be, comparatively, so few, as the prophet speaks, "That a child may write them;" yet this few thus united are stronger than so many scattered ones, as exceed all arithmetic, whom (as John speaks,) "No man can number." Cloven tongues were sent, to publish the gospel, but not divided tongues, much less divided hearts: the former hindered the building of Babel, and the latter, tho' tongues should agree, will hinder the building of Jerusalem. Then a work goes on amain, when the undertakers, whether they be few or many, all speak and think the same thing. A people are more considerable in any work, because they are one, than because they are many. But when many and one meet, nothing can stand before them. So the Lord God observed, when "He came down to see the city and the tower, which the children of men builded." And the Lord said, "Behold, the people is one, and they have all one language: and this they begin to do; and now nothing will be restrained from them, which they have imagined to do." Men may do as much as they can think, while they all think and do as one; and not only can such do great things, if let alone; but none can let them in doing what they intend; so saith the Lord, "They have begun to do, and nothing will be restrained from them, which they have imagined." Nothing could restrain, or let them from their work, but His power, who "will work, and none can let it." Thus it is apparent that union is our strength. And it is as apparent that this covenant, through the blessing of God upon it, will be our union. To unite, is the very nature of a covenant. Hence it is called "the bond of the covenant, I will bring you into the bond of the covenant," saith the Lord. Junius and some others render it, I will bring you _(ad exhibitionem foederis)_ to the giving or tendering of the covenant: deriving the word from _Masar_, signifying, to exhibit or deliver. Whence (to note that in passage) the traditionary doctrine among the Jews is called _Masora_, or _Masoreth_. Others (whom our translators fellow, and put the former sense, delivering, in the margin) others, I say, deriving the word from _Asar_ to bind, render it the bond of the covenant.

And this covenant is the bond of a twofold union. _First_, It unites us of this kingdom among ourselves, and this kingdom with the other two. _Second_, It makes a special union of all those who shall take it holily and sincerely throughout the three kingdoms with the one-most God. Weak things bound together, are strong, much more then, when strong are bound up with strong: most of all, when strong are bound up with Almighty. If in this covenant, we should only join weak to weak, we might be strong. But, blessed be God, we join strong, as creatures may be accounted strong, with strong. The strong kingdoms of England and Ireland, with the strong kingdom of Scotland. A threefold cord twisted of three such strong cords, will not easily, if at all, be broken. They which single, blessed be God, have yet such strength, how strong may they be when conjoined? as the apostle writes, "I speak after the manner of men, because of the infirmity of your flesh:" so I speak now after the manner of men, concerning the strength of our flesh, outward means, in these kingdoms. For as the apostle Peter speaks in like phrase, tho' to another occasion, "The Lord is not slack concerning His promise, as some men count slackness:" so I may say, no man, no kingdoms, are strong to any purpose, as the Lord counts strength.

And therefore, I reckon this the least part of our strength, that these three strong kingdoms will be united by this covenant. Nay, if this were all the strength, which this union were like to make, I should reckon this no strength at all. Wherefore, know that this covenant undoubtedly is, and will be a bond of union between strong and Almighty: between three strong nations, and an Almighty God. This covenant engages more than man, God also is engaged; engaged, through His free grace, in His power, wisdom, faithfulness, to do us good, and much good, tho' in and of ourselves unworthy of the least, unworthy of any good.

All this considered, this covenant will be our strength: our brethren of Scotland have, in a plentiful experience, found it so already. This covenant, thro' the blessing of God upon their councils and endeavours, hath been their Samson's lock, the thing in fight, wherein their strength lieth. And why should not we hope, that it will be ours; if we can be wise, as they, to prevent or overcome the flattering enticements of those Delilahs who would lull us asleep in their laps, only for an opportunity to cut or shave it off? Then indeed, which God forbid, we should be but weak like other men, yea, weaker than ourselves were before this lock was grown, having but the strength of man; God utterly departing from us, for our falseness and unfaithfulness in this covenant.

3. This covenant observed will make us an holy people, and then, we cannot be an unhappy people. That which promotes personal holiness, must needs promote national holiness. The consideration that we are in the bonds of a covenant, is both a bridle to stop us from sin, and a spur to duty. When we provoke God to bring evil upon us, He stays His hand by considering His covenant. "I will remember My covenant, saith the Lord, which is between Me, and you; and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh." As if the Lord had said, It is more than probable, that I shall quickly see as much cause, "all flesh corrupting all their ways before Me," to drown the world with a second deluge, as I did for the first: the foulness of the world, will quickly call for another washing. But I am resolved, never to destroy it by water again; for, "I will remember My covenant." Hence also in the second book of the Chronicles, chap. xxi. where the reign and sins of Jehoram are recorded; such sins as might justly put a sword into the hand of God to cut him off root and branch; howbeit, saith the text, "The Lord would not destroy the house of David, because of the covenant that He had made with David, and as He promised to give a light to him, and to his sons forever." Now, as the remembrance of the covenant on His part, stays the hand of God from smiting; so the remembrance of the covenant on our part, will be very effectual to stay our hands, and tongues, and hearts from sinning. A thought of that will damp and silence our lusts and passions, when they begin to move or quest within us: it will also break the blow of Satan's temptations, when he assaults us. The soul in such cases will answer, True, I am now as strongly tempted to sin as ever, I have now as fair an opportunity to commit sin as ever, I could now be false to, and desert this cause with as much advantage, upon as fair hopes and promises as ever: O! but I am in covenant, I remember my covenant, I will not, I cannot do it; and so he falls a praying against the temptation: yea, he begs prayers of others, that he may be strengthened against, and overcome it. I read you an instance of this effect. Before the sermon, a paper is sent to this congregation, containing this request: "One who through much passion oftentimes grievously offends the Majesty of God by cursing and swearing, and that since his late taking the covenant, desires the prayers of this congregation, that his offence may be pardoned, and that he may be enabled to overcome that temptation from henceforwards." This is the tenor of that request, to a letter and a tittle, and therein you see how the remembrance of the covenant wrought. Probably this party (whosoever he was) took little notice of, or was little troubled at the notice of these distempers in himself before; least of all sought out for help against them. And I have the rather inserted this to confute that scorn which, I hear, some have since put upon that conscientious desire. As if one had complained, that since his swearing to the covenant he could not forbear swearing, and that this sacred oath had taught him profane ones. But what holy thing is there which swine will not make mire of, for themselves to wallow in? I return; and I nothing doubt, but that this covenant, wherein all is undertaken through the grace of Christ, will make many more gracious who had grace before, and turn others, who were running on amain in the broad way, from the evil and error of their ways, into the way which is called holy, or into the ways of holiness. Every act wherein we converse with an holy God, hath an influence upon our spirits to make us holy. The soul is made more holy in prayer, tho' holiness be not the particular matter of the prayer: a man gets much of heaven into his heart, in praying for earthly things, if he pray in a spiritual manner; and the reason is because, in prayer, he hath converse with, and draws nigh to God, whatsoever lawful thing he prays about. And the same reason carries it in covenanting, tho' it were only about the maintenance of our outward estates and liberties, forasmuch as therein we have to do with God. How much more then will holiness be increased through this covenant which, in many branches of it, is a direct covenant for, and about holiness? And if we improve it home to this purpose, for the subduing of those mystical Canaanites, those worst and indeed most formidable enemies, our sinful lusts: if we improve it for the obtaining of more grace, and the making of us more holy: tho' our visible Canaanites should not only continue unsubdued by us, but subdue us; though our estates and liberties should continue, not only unrecovered, but quite lost; tho' we should neither be a rich, nor a free, nor a victorious people; yet if we are an holy people, we have more than all these, we have all, He is ours, "Who is all in all." So much of the first general part of the application.

The second is for admonition and caution, in three or four particulars.

1. Take heed of "profaning this covenant," by an unholy life. Remember you have made a covenant with heaven; then do not live as if you had made a "covenant with hell or were come to an agreement with death," as the prophet Isaiah characters those monsters of profaneness. Take heed also of "corrupting this covenant," by an unholy gloss. Wo be unto those glossers that corrupt the text, pervert the meaning of these words: who attempt to expound the covenant by their own practice, and will not regulate their practice by the covenant. The apostle Peter speaks of Paul's writings, "That in them some things are hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, to their own destruction." We may fear, that tho' the text of this covenant be easy to be understood, yet some (who, at least think themselves learned), and whom we have found not only stable but stiffened in their own erroneous principles and opinions, will be trying their skill, if not their malice, to wrest, or, as the Greek imports, to torture and set this covenant upon the rack, to make it speak and confess a sense never intended by the composers, or proposers of it: and whereof (if but common ingenuity be the judge) it never will, nor can be found guilty. All that I shall say to such is that in the close of the verse quoted from the apostle Peter, let them take heed such wrestings be not (worst to themselves, even) to their own destruction.

2. Take heed of delaying to perform the duties of this covenant. Some, I fear, who have made haste to take the covenant, will take leasure to act it. It is possible, that a man may make too much haste (when he swears, before he considers what it is) to take an oath; but, having taken it upon due consideration, he cannot make too much haste to perform it. "Be not rash with thy mouth," saith the preacher. That is, do not vow rashly, but, "When thou vowest a vow unto God, defer not to pay it: for He hath no pleasure in fools (slow performance is folly); pay that which thou hast vowed." Speedy paying (like speedy giving) is double payment; whereas slow payment is no payment or as bad as none, for it is foolish payment. A bond, if I mistake not, is presently due in law, if no day be specified in the bond. It is so I am sure in this covenant; here is no day set down, and therefore all is due the same day you take it. God and man may sue this bond presently for non-payment: the covenant gives no day, and therefore requires the next day, every day. It is not safe to take day for payment, when the obligation is _in terminis de præsenti_, and none is given.

3. Take heed of dallying with this covenant. It is more than serious, a sacred covenant. It is very dangerous jesting with edged tools. This covenant is as keen as it is strong. Do not play fast and loose with it, be not in and out with it; God is an avenger of all such: He is a jealous God, and will not hold them guiltless, who thus take His name in vain. They who swear by, or to the Lord, and swear by Malcham, are threatened to be cut off. To be on both sides, and to be on no side; neutrality and indifferency differ little, either in their sin or danger.

4. Above all, take heed of apostatizing from, or an utter desertion of, this covenant. To be deserted of God, is the greatest punishment, and to desert God, is the greatest sin. When you have set your hands to the plough, do not look back: remember Lot's wife. Besides the sin, this is, _First_, Extremely base and dishonourable. It is one of the brands set upon those Gentiles whom "God had given up to a reprobate mind, and to vile affections," that they were covenant breakers. And how base is that issue which is begotten between, and born from vile affections, and a reprobate mind? where the parents are such, it is easy to judge what the child must be. _Second_, Besides the sin and the dishonour, this is extremely dangerous and destructive. We are said in the native speaking, to cut a covenant, or to strike a covenant, when we make it; and if we break the covenant when we have made it, it will both strike and cut us, it will kill and slay us. If the cords of this covenant do not bind us, the cords of this covenant will whip us; and whip us, not as with cords, but as with scorpions. The covenant will have a quarrel with, and sends out a challenge unto such breakers of it, for reparation. And (if I may so speak) the great God will be its second. As God revenges the quarrel of His own covenant, so likewise the quarrel of ours. He hath already "Sent a sword to revenge the quarrel of His covenant." He will send another to revenge the quarrel of this upon the wilful violators of it. Yea, every lawful covenant hath a curse always waiting upon it, like a marshal or a sergeant, to attack such high contemners of it. It was noted before from the ceremony of killing, dividing, and passing between the divided parts of a beast, when covenants were made, that the imprecation of a curse upon the covenanters was implied, in case they wilfully transgressed or revolted from it. Let the transgressors of, and revolters from this covenant, fear and tremble at the same curse, even the curse of a dreadful division: "That God will divide them and their posterity in Jacob, and scatter them in our Israel; yea, let them fear, that God will rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling wind before the whirlwind. This is (their portion, and) the portion of them that spoil us, and the lot of them that rob us." And if so, is not their lot fallen in an unpleasant place? have they not a dreadful heritage? to be under any curse is misery enough; but to be under a covenant curse, is the greatest, is all misery. For as the blessings we receive are most sweet, when they pass to us through the hands of a covenant; a mercy from a promise is far better than a mercy from bare Providence, because then it is sprinkled with the blood of Christ: so on the other side, the curse which falls upon any one is far more bitter when it comes through a covenant, especially an abused, a broken covenant. When the fiery beams of God's wrath are contracted into this burning glass, it will burn as low as hell, and none can quench it. That alone which quenches the fire of God's wrath is the blood of Christ. And the blood of Christ is the foundation of this covenant. Not only is that covenant which God hath made with us founded in the blood of Christ, but that also which we make with God. Were it not by the blood of Christ, we could not possibly be admitted to so high a privilege. Seeing then the blood of Christ only quenches the wrath of God, and this blood is the foundation of our covenant, how shall the wrath of God (except they repent, return and renew their covenant) be quenched towards such violators of it? And, as our Saviour speaks upon another occasion, "If the light which is in them be darkness, how great is that darkness?" So, I say, if that which is our friend turn upon us as an enemy, how great is that enmity; and if that which is our mercy be turned into wrath, how great is that wrath, and who can quench it? It is said of good king Josiah, that when he had made a covenant before the Lord, "he caused all that were present in Jerusalem, and in Benjamin, to stand to it." How far he interposed his regal authority, I stay not to dispute. But he caused them to stand to it; that is openly to attest, and to maintain it. Methinks the consideration of these things, should reign over the hearts of men, and command in their spirits, more than any prince can over the tongues or bodies of men, to cause them to stand to this covenant. Ye that have taken this covenant, unless ye stand to it, ye will fall by it. I shall shut up this point with that of the apostle, "Take unto you the whole armour of God, that you may be able to withstand in the evil day, and, when ye have done all, to stand," (Eph. vi. 13). Stand, and withstand, are the watchword of this covenant, or the impress of every heart which hath or shall sincerely swear unto it.

For the helping of you to stand to this covenant, I shall cast in a few advices about your walking in this covenant, or your carriage in it, which, if followed, I dare say, through the mercy of the Most High, your persons, these kingdoms, and this cause, shall not miscarry.

1. Walk in holiness and uprightness. When God renewed His covenant with Abraham, He makes this the preamble of it, "I am the Almighty God, walk before Me, and be thou perfect, and I will make My covenant between Me and thee." As this must be a covenant of salt, in regard of faithfulness; so there must be salt in this covenant, even the salt of holiness and uprightness. The Jews were commanded in all their offerings to use salt; and that is called the salt of the covenant, "Every oblation of thy meat-offering shalt thou season with salt, neither shalt thou suffer the salt of the covenant of thy God to be lacking." What is meant by salt on our parts, is taught us by Christ Himself, "Have salt in yourselves, and have peace one with another." Which I take to be parallel in sense with that of the apostle, "Follow peace with all men and holiness." As salt, the shadow of holiness, was called for, in all those Jewish services; so holiness, the true substantial salt, is called for in all ours. As then it was charged, "Let not the salt of the covenant of thy God be lacking:" so now it is charged, "Suffer not the salt of thy covenant with God and His people to be lacking." Seeing we have made a covenant of salt, that is, a sure covenant, let us remember to keep salt in our covenant. Let us add salt to salt, our salt to the Lord's salt, our salt of holiness to His salt of faithfulness, and we shall not miscarry.

2. Walk steadily or stedfastly in this covenant. Where the heart is upright and holy, the feet will be steady. Unstedfastness is a sure argument of unsoundness, as well as a fruit of it. "Their heart was not right with Him; neither were they stedfast in His covenant." As if He had said, would you know the reason why this people were so unstedfast? It was, because they were so unsound. "Their heart was not right with Him." We often see the diseases of men's hearts breaking forth at their lips, and at their finger ends, in all they say or do.

God will be steady to us; why should not we resolve to be so to Him? and this covenant will be stedfast and uniform unto us, why should not we resolve to be so too, and in this covenant? The covenant will not be our friend to-day, and our enemy to-morrow, do us good to-day, and hurt to-morrow, it will not be the fruitful this year, and barren the next; but it is our friend to do us good to-day, and ever. It is fruitful and will be so for ever. We need not let it lie fallow, we cannot take out the heart of it, tho' we should have occasion to plough it, and sow it every year. Much less will this covenant be so unstedfast to its own principles, as to yield us wheat to-day, and cockle to-morrow, an egg to-day, and to-morrow a scorpion; now bread, and anon a stone; now give us an embrace, and anon a wound; now help on our peace, and anon embroil us; now prosper our reformation, and anon oppose, or hinder it; strengthen us this year, and weaken us the next. No, as it will never be barren, so it will ever bring forth the same fruit, and that good fruit; and the more and the longer we use it, the better fruit. Like the faithful wife, "It will do us good, and not evil, all the days of its life." It is therefore, not only sinful, but most unsuitable and uningenuous, for us to be up and down, forward and backward, liking and disliking, like that double minded man, "Unstable in all our ways," respecting the duties of this covenant.

3. Walk believingly, live much in the exercise of faith. As we have no more good out of the covenant of God, than we have faith in it; so no more good out of our own, than (in a due sense) we have faith in it. There is as much need of faith, to improve this covenant, as there is of faithfulness. We live no more in the sphere of a covenant, than we believe. And we can make no living out of it but by believing. All our earnings come in here also, more by our faith, than by our works. Let not the heart of God be straitened, and His hand shortened by our unbelief. Where Christ marvelled at the unbelief of a people, consider what a marvel followed: Omnipotence was as one weak. "He could do no mighty works among them." Works less than mighty will not reach our deliverances or procure our mercies. The ancient worthies made more use of their faith, than to be saved, and get to heaven by it. "By faith the walls of Jericho fell down. By faith they subdued kingdoms, wrought righteousness, (or exercised justice) stopped the mouths of lions. By faith they quenched the violence of fire, escaped the edge of the sword, out of weakness they were made strong, waxed valiant in fight, turned to flight the armies of the aliens." We have Jerichos to reduce, and kingdoms to subdue, under the sceptre and government of Jesus Christ: we have justice to execute, and the mouths of lions to stop: we have a violent fire to quench, a sharp edged sword to escape, Popish alien armies to fight with; and we (comparatively to these mighty works) are but weak. How then shall we out of our weakness become strong, strong enough to carry us through these mighty works, strong enough to escape these visible dangers? If we walk and work by sense, and not by faith? And if we could get through all these works and dangers without faith, we should work but like men, not at all like Christians, but like men in a politic combination, not in a holy covenant. There's not a stroke of covenant work (purely so called) can be done without faith. As fire is to the chemist, so is faith to a covenant people. In that capacity, they can do nothing for themselves without it; and they have, they can have, no assurance that God will. Seeing then we are in covenant, we must go to counsel by faith, and to war by faith; we must pull down by faith, and build by faith; we must reform by faith, and settle our peace by faith. Besides, to do a work so solemn and sacred, and then not to believe and expect no fruit; yea, then to believe and expect answerable fruit, is a direct taking of God's name in vain, and a mock to Jesus Christ. And if we mock Christ by calling Him to a covenant, which we ourselves slight, as a thing we expect little or nothing from: "He will laugh at our calamity," and "mock when our fear cometh." Wherefore to close, "If ye will not believe, surely ye shall not be established," no, not by this sure covenant. But, "believe in the Lord your God, in covenant, so shall you be established; believe His prophets, so shall you prosper."