The Covenants And The Covenanters Part 14

In the _Fourth_ place, be often renewing your resolutions. It was the exhortation of that good man to the new converts at Antioch, where they were first called Christians, "that they should cleave unto the Lord with full purpose of heart." This covenant, I have shewed you, is the ordinance whereby you cleave unto the Lord, the joining ordinance. Oh!

do it with full purpose of heart, and be often putting on fresh and frequent resolutions, not to suffer every base temptation of Satan, every deceitful, or malignant solicitation of the world, every foolish and carnal suggestion of the flesh, to bribe and seduce you from that fidelity which you swear this day to Jesus Christ and the kingdoms. A well grounded resolution is half the work, and the better half too; for he that hath well resolved, hath conquered his will; and he that hath conquered his will, hath overcome the greatest difficulty: no such difficulty in spiritual things, as to prevail with one's own heart. With these cords, therefore, of well bottomed resolutions, be oft binding yourselves to your covenant, as once Ulysses did himself to his mast, that you may not be bewitched by any Syrenian song of the flesh, world, or the devil, to violate your holy covenant, and drown yourselves in a sea of perdition. And to that end, it would not be altogether useless, to fix your covenant in some place of your houses, or bed-chamber, where it may be oftenest in your eyes, to admonish you of your religious and solemn engagements, under which you have brought your own souls. The Jews had their "phylacteries, or borders upon their garments," which they did wear also upon their heads, and upon their arms; which, tho'

they abused afterward, not only to pride, making them broader than their first size or pattern, in ostentation and boasting of their holiness, our Saviour condemns in the scribes and pharisees. And to superst.i.tion, for they used them as superst.i.tious helps in prayer, which they coloured under a false derivation of the word in the Hebrew, yet G.o.d indulged them in this ceremony, as an help for their memories, to put them in remembrance to keep the law of the Lord. And G.o.d Himself seems to use this art of memory, as it were, when, comforting His people, He tells them, "behold I have graven thee upon the palms of My hands, thy walls are continually before Me."

I must confess, the nature of man is very p.r.o.ne to abuse and pervert such natural helps to idolatry and superst.i.tion. This instance of the Jews, wretchedly improving their phylacteries to superst.i.tious purposes, their idolizing of the brazen serpent; and thereby of a cure, turning it into a plague, a snare, with the like, are sufficient testimonies. And we see how the papists have abused and adulterated the lawful use of natural mediums, to the unlawful use of artificial mediums of their own inventions; images and crucifixes, first to help their memories, and stir up their devotions in their prayers, and then to pray unto them, as mediums of divine wors.h.i.+p. The more cautious had Christians need be in the use of those mediums, which either G.o.d hath ordained by special command for the help of our memories, and stirring up of our graces, as the visible elements in the sacraments; or such natural advantages, which moral equity allows us for the help of our understandings and memories in spiritual concernments; such is this, we are now speaking of; it being the same with the use of books and tables. Tertullian tells us of a superst.i.tious custom among the ancient Christians, that they were wont to set up images over their doors and chimneys, to keep witches when they came into their houses from bewitching their children; and so by a little kind of witchcraft, prevented witchcraft. But surely, to set up this covenant, where we might often see and read what engagements we have laid upon our souls, (and I could heartily wish Christians would do it at least once a week) it will be an innocent and warrantable spell, to render the witchery of the flesh, world, and devil, fruitless and ineffectual upon our spirits, while the soul may say with David, "Thy vows are upon me, O G.o.d: I will render praise unto Thee."

But _Fifthly_, consider often and seriously, who it is that must uphold your resolutions; even He that upholds heaven and earth: no less power will do it; "for you are kept by the power of G.o.d through faith unto salvation." It is G.o.d that first gives the resolution, and then must uphold, and bring it into act; "It is G.o.d that worketh in you, both to will and to do of His good pleasure," and therefore labour, I beseech you, to do these two things.

_First_, Put all your resolutions into the hands of prayer: David was a man of an excellent spirit, full of holy resolves. "I will walk in mine integrity," "And I will keep Thy testimonies." And again, "I have sworn, and I will perform it, that I will keep Thy righteous judgments." And yet again, "do not I hate them, O Lord, that hate Thee?" "I hate them with a perfect hatred." A thousand such sweet resolutions doth that precious servant of G.o.d breathe out all along the Psalms; and yet so jealous the holy man is of himself, that he never trusts himself with his own resolutions; and therefore shall you find him always clapping a pet.i.tion upon a resolution, as in the quoted places. "I will walk in mine integrity. Redeem me, and be merciful unto me. I will keep Thy testimonies, oh! forsake me not utterly." Though Thou hast let me fall fearfully, suffer me not to fall finally. And so when he had said, "I have sworn, and will not repent," he presently adds (within a word or two), "quicken me, O Lord, according to Thy word." And again, "accept, I beseech Thee, the free-will offerings of my mouth, O Lord, and teach me Thy judgments." G.o.d must teach him, as to make, so to make good the free-will offerings of his mouth, _i.e._, his promises and vows. And so, when he had made that appeal to G.o.d, "do not I hate them that hate Thee, Lord?" he presently betakes himself to his prayers, "search me, O G.o.d, and know my heart: try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting." Mark, I pray, "search me, try me, know my heart, know my thoughts, see whether there be any wicked way, lead me." He will neither trust himself for what he is, nor for what he shall be; "try me," he dares not trust his own trial: "lead me," he dares not trust his own resolutions: such a sweet holy jealousy of himself doth he breathe forth, with all his heavenly purposes and resolutions. Oh! all you that would make an everlasting covenant with G.o.d, imitate holy David, upon every holy resolution, clap an earnest pet.i.tion, say, I will reform my life; oh! redeem me, and be merciful unto me. I will set up Christ in my heart, I will labour to walk worthy of Him in my life: oh! forsake me not utterly, Lord; leave me not to myself, I have sworn, and am utterly purposed in all my duties I owe to G.o.d and man, to amend my life, and to go before others in the example of a real reformation. O Lord, teach me Thy judgments: quicken me, O Lord, according to Thy word. Thy vows are upon me, that I will, according to my place and calling, endeavour to preserve reformation in Scotland, to procure reformation in England; that I will in like manner endeavour the extirpation of popery and prelacy; to preserve the rights and liberties of parliaments; discover incendiaries; endeavour the preservation of peace between the two kingdoms; defend all those that enter into this league and covenant, that I will never make defection to the contrary part, or to give myself to a detestable indifferency or neutrality. And this covenant I have made in the presence of Almighty G.o.d, the searcher of all hearts, with a true intention to perform the same, as I shall answer at that great day. But now, add with David, "Search me, O G.o.d, and know my heart; try me, and know my thoughts, and see if there be any way of wickedness in me, and lead me in the way everlasting." In a word, put your covenant into frequently renewed resolutions: resolutions into prayer, and prayer, and all into the hands of G.o.d. It is G.o.d that must gird thee with strength, to perform all thy vows. This, the close of this blessed covenant, into which we enter this day, doth teach us. "Humbly beseeching the Lord to strengthen us by His Spirit; for this end, and to bless our desires and proceedings." And the covenant in the text, was surely inlaid with prayer, while they engage themselves to seek the Lord, not only to shew them the way to Zion, but to give them strength to walk in that way.

Let it be your wisdom and piety, my brethren, to imitate both; oh pray, and be much in prayer, and be often in prayer: pray daily over the covenant; as you this day lift up your hands to swear to the most high G.o.d in this covenant, so lift up your hands every day to pray to that G.o.d for grace to keep this covenant. Let sense of self-insufficiency keep open the sluice of prayer, that that may let fresh streams of strength every day into your souls, to make good your vows; when you be careless to pray over the covenant, you will be careless to keep the covenant; when you cease to pray, you will cease to pay. If you will be watchful in praying over your vows, prayer will make you watchful in paying your vows. If you will be faithful in crying to G.o.d, G.o.d will be faithful in hearing and helping. Pray therefore, pray over every good purpose and resolution of heart towards the covenant of G.o.d which conscience shall suggest, or the Spirit of G.o.d shall breathe into your bosoms, at this present or any time hereafter; as David once prayed over that good frame of spirit, which he observed in his people; what time they offered so willingly and liberally to the preparing for the house of G.o.d; "O Lord G.o.d of Abraham, Isaac, and of Jacob, our fathers, keep this for ever, in the imagination of the thoughts of the heart, and prepare their heart unto Thee." To every command, G.o.d is pleased to add a promise; so that what is a command in one place, is a promise in another. "Circ.u.mcise the foreskin of your heart." But it is a promise, "The Lord thy G.o.d will circ.u.mcise thine heart, and the heart of thy seed to love the Lord." Again, "make you a new heart." So saith the word of command: "a new heart will I give you:" so speaks the word of promise. Once more, "little children abide in Him," that is the command.

Which in the immediate verse before is a gracious promise, "you shall abide in Him." Divers more such instances I could give you; and why thus? Surely, the command teacheth us our duty, the promise our weakness and insufficiency to perform that duty. The command finds us work; the promise finds us strength: the command is to keep us from being idle; the promise to keep us from being discouraged. Well, let us imitate G.o.d, and, as He couples a command and a promise, so let us couple a resolution and a pet.i.tion. As G.o.d seconds and backs His command with His promise, so let us second and back our promises with our prayers; the one in sense of our duty, the other in sense of our weakness; by the one, to bring our hearts up to G.o.d: by the other, to bring G.o.d down to our hearts: resolve and pet.i.tion, promise and pray, and the Lord "prepare your heart to pray, and cause His ear to hear."

_Secondly_, Since G.o.d only must uphold your desires, walk continually as in His presence; stability is only to be found in the presence of G.o.d; so far we live an unchangeable life, as we walk and live in the presence of an unchangeable G.o.d. The saints in Heaven know no vicissitudes, or changes in their holy frame and temper of spirit, because they are perfected in the beholding of His face; "with whom is no variableness, nor shadow of changing:" and so far as the saints on earth can keep G.o.d in their presence so far the presence of G.o.d will keep them. "I have set the Lord always before me; and because He is at my right hand, therefore I shall not be moved," sang David of himself literally, and in the person of Christ typically: the privilege was made good to both, so far as either made good the duty. David, according to his degree, and proportion of grace, set G.o.d before him, placed Him on his right hand; and so long as he could keep G.o.d's presence, the presence of G.o.d kept him; it kept him from sin, "I have kept myself from mine iniquity." How so? Why, "I was upright before Him," in the former part of the same verse. So long as he walked before G.o.d, in G.o.d's presence; so long he walked upright, and kept himself from his iniquity; or rather G.o.d's presence kept him: and, as it kept him from sin, so it kept him from fear also; "tho' I walk through the valley of the shadow of death, I will not fear." Mark what he saith, though he walk, not step; and walk through, not step across; and through, not a dark entry, or a churchyard in the night-time, but a valley, a large, long, vast place; how many miles long I know not; and this not a valley of darkness only, but of death, where he should see nothing but visions of death, and not bare death, but the shadow of death: the shadow is the dark part of the thing; so that the shadow of death, is the darkest side of death; death in its most hideous and horrid representations; and yet behold, when he comes out at the farther end, and a man would have thought to have found him all in a cold sweat, his hair standing upright, his eyes set in his head, and the man beside himself. Behold, I say, he doth not so much as change colour, his hand shakes not, his heart fails not; as he went in, he comes out; and though he should go back again the same way, he tells you, "I will not fear." How comes this to pa.s.s? How comes the man to be so undaunted? Why, he will tell you in the very same verse, speaking to G.o.d, "For Thou art with me." G.o.d's presence kept him from fear, in the midst of death and horror. Thus it was, I say, with David, while he could keep G.o.d in his presence, he was immoveable, impregnable; you might as soon have stirred a rock, as stirred him, "I shall not be moved." Indeed, so long as he was upon the rock, he was as immoveable as the rock itself; but alas! sometime he lost the sight of his G.o.d, and then he was like other men; "Thou didst hide Thy face from me, and I was troubled." When G.o.d hid His face from him, or he hid his eyes from G.o.d; then how easily is he moved? Fear breaks in, "I shall one day fall by the hand of Saul." Sin breaks in, yea, one sin upon the heels of another; the adulterous act, upon the adulterous look, and murder upon adultery, as you know in that sad business of Uriah the Hitt.i.te; once off from his Rock, and he is as weak as dust, not able to stand before the least temptation of sin or fear; and therefore as soon as he comes to himself again, he cries, "Oh! lead me to the Rock that is higher than I;" to my Rock, Lord, to my Rock. But now, the Lord Jesus, the ant.i.type of David here in this Psalm, because he made good this, (duty shall I call it?) "For in Him dwelt the fulness of the G.o.d-head bodily." To Him therefore was this privilege made good perfectly in the highest degree; for tho' He had temptations that never man had, and was to do that which never man did; and to suffer that which never man suffered; the contradiction of sinners; the rage of h.e.l.l; and the wrath of G.o.d: yet, because He set the Lord always at His right hand; yea, indeed was always at the right hand of G.o.d; therefore He was not moved, but overcame even by suffering.

Beloved, you see where stability in covenant is to be had; even in the presence of G.o.d. Labour, I beseech you, to walk in His presence, and to set Him always at your right hand; behold, it shall keep you, so that you shall not be moved; or, if you be moved, you shall not be removed; if you stumble you shall not fall; or, if you fall, you shall not fall away; you shall rise again. There is a double advantage in it. _First_, It will keep your hearts in awe; he that sets G.o.d in his presence, dares not sin in His presence: "G.o.d sees," will make the heart say, "How shall I do this great evil, and sin against G.o.d?" _Secondly_, There is joy in it; "In Thy presence is fulness of joy." It is true, in its proportion of grace, as well as of glory; and joy will strengthen and stablish, as I shewed you before, "The joy of the Lord is your strength." As long as the child is in its father's eye, and the father in its eye, it is secure. "Because thou hast made the Lord, which is my refuge, even the Most High, thy habitation; there shall no evil befall thee." It will hold as well in the evils of sin, as in the evils of punishment: well, the Lord make you know these precious truths in an experimental manner.

I have held you too long; but the business requires it. Remember, I beseech you, it is G.o.d that must uphold your desires and resolutions; and therefore, 1. Be much in prayer. And, 2. Set yourselves in the presence of G.o.d. He lives unchangeably that lives in the unchangeable G.o.d.

In the _Sixth_, and last place, if thou wouldst make an everlasting covenant with G.o.d, that shall never be forgotten, look up to Jesus Christ, go to Jesus Christ. He must help, and He must strengthen, and He must keep thee, or else thou wilt never be able to "keep thy covenant;"

hear Him, else, "without me ye can do nothing." And as Christ speaks thus in the negative; so you may hear the apostle speaking by blessed experience in the affirmative; "I can do all things through Jesus Christ, Who strengtheneth me." Observe, I pray, "Without Me ye can do nothing. Through Christ I can do all things." Nothing, all things. There is a good deal of difference between two men; take one without Christ, and, be his parts never so excellent, his resolutions never so strong, his engagements never so sacred, "he can do nothing;" unless it be to "break his covenant and vows," as Samson brake his cords like threads scorched with the fire; and, take the other with a Christ standing by him, and be he in himself never so weak and mean, unlearned and ungifted, lo, as if he were clothed with omnipotency, "he can do all things," he can subdue such corruptions, conquer such temptations, perform such duties, and in such a manner, do such things, suffer such things, (and in all these keep his covenant with G.o.d) as to other men, and to himself before, were so many impossibilities; he could not before, now He can. Nothing before, all things now. All things fit for an unglorified saint to do; all things G.o.d expects from him; all things in a gospel sense; all things comparatively to other men, and to himself, when he was another man. See, I beseech you, how without a Christ, and thro' a Christ, makes one man differ from another; yea, and from himself, as much as can and cannot; all things and nothing; impotency and omnipotency, "Without me ye can do nothing." "Through Christ I can do all things." If therefore you would make a covenant with Eternity to eternity, study Christ more than ever, labour to "know nothing but Jesus Christ, and Him crucified." And therein these two things,

_First_, Labour to get interest in Christ. Interest is the ground of influence; union the fountain or spring of communion; so Christ, "as the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me." There you have the truth and the simile of it; no fruit from Christ, without being and abiding in Christ; there is truth: ill.u.s.trated and proved by the vine and the branch; there the simile, which is prosecuted and enlarged by our Saviour.

And, as all communion ariseth from union, so look what the union is, such is the communion; Christ was filled with the fulness of G.o.d because united to G.o.d; the saints receive of the fulness of Christ, because united to Christ. "I in them, and Thou in Me." Only here is the difference. Christ's union with His Father was personal, infinite, and substantial, and therefore the communications were answerable, "For G.o.d gave not the Spirit by measure unto Him." But the saints' union with Christ, being of an inferior nature; their communications also are proportional; yet such as serve poor creatures to all blessed saving purposes. And therefore with Paul, labour to "be found in Christ," that so you may know experimentally the power of His resurrection, and the fellows.h.i.+p of His sufferings. All the power and virtue that are in Jesus Christ, are only for them that are in Him, as the branch in the root, as the members in the body.

Christ is called the covenant of G.o.d. "I will give thee for a covenant of the people." As Calvin well expounds it, _sponsor foederis_, the surety or undertaker of the covenant, of that second new covenant, between G.o.d and His people, not the Jews only, but the Gentiles also. A surety on both sides: the surety of G.o.d's covenant to them; "For all the promises of G.o.d are in Him, yea, and in Him, Amen." He sees them all made good to the heirs of promise. And Christ again is the surety of their covenant unto G.o.d; for He undertakes to make good all their covenants, and vows, and promises unto G.o.d. "Those that Thou gavest Me, I have kept," saith Christ. "And I live (saith Paul), yet not I, but Christ liveth in me." So that it is Christ who makes the covenant good on both sides, as G.o.d's to His people, so His people's to G.o.d; and so it follows in that place of Isaiah, "I have given thee for a covenant to the people, to establish the earth;" establishment must come from Christ, the undertaker, the surety of the covenant; as He paid the debt for the time past, so He must see the articles of the covenant kept for the time to come. For want of such an undertaker or surety, the first covenant miscarried: It was between G.o.d and the creature, without a mediator; and so the creature changing, the covenant was dissolved; but the second, G.o.d meant should not miscarry, and therefore puts it into sure hands; "I have laid help upon One that is mighty," speaking of Christ, and "I will give Thee for a covenant to the people." G.o.d hath furnished Christ wherewithal to be a surety; to make good His covenant to His people, and their covenant to Him.

But now, He hath this stock of all-sufficiency for none but these that are His members, He actually undertakes for none but those that are actually in Him; "These that Thou hast given Me I have kept." He keeps none but them whom the Father hath given Him; given Him so as to be in them, and they in Him. "I in them, they in Me." Well, if thou wouldst be unchangeable in thy covenant, get interest in Christ who is the covenant; the unchangeable covenant; "The Amen, the faithful and true witness." "Yesterday and to-day, and the same for ever." Get interest, "count all things loss and dung, that thou mayst win Christ, and be found in Christ." Yea, do not only labour to get interest, but prove thy interest. Take not up a matter of so infinite concernment upon trust: all that thou dost covenant to G.o.d, and that G.o.d doth covenant to thee, depends upon it; and therefore, "work it out with fear and trembling, and give all diligence to make it sure unto thy soul." Study evidences, and be content with none but such as will bear weight in the "balance of the sanctuary;" such as the word will secure; such as to which the word will bear witness, that they are inconsistent with any Christless man or woman, whatsoever; and pray with unwearying supplications that G.o.d will not only give thee interest, but clear thy interest, and seal up interest upon thy soul and thee, to the day of redemption.

_Second_, study influence when in Christ, then hast thou right to draw virtue from Christ, for behold, all the fulness that dwells in Christ is thine; all that life, and strength, and grace, and redemption, that is held forth in the promise, it is all laid up in Christ, as in a magazine; and by virtue of thy interest in, and union with the Lord Jesus, it is all become thine. Hence you hear the believing soul making her boast of Christ, as before, for righteousness so also for strength.

"In the Lord have I righteousness and strength." As righteousness for acceptance, so strength also for performance of such duties, as G.o.d in His covenant doth require and expect at the believer's hands: I have no strength of mine own, but in Christ I have enough; "In the Lord I have righteousness and strength." Christ is the lord-keeper, or lord high steward, or lord treasurer; to receive in and lay out, for and to all that are in covenant with the Father. And this is one main branch of G.o.d's covenant with the Redeemer, that He gives out to the heirs of promise, wherewithal to "keep their covenant with G.o.d;" so that they never depart from Him. "As for Me, this is My covenant with them, saith the Lord, My Spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever." These be the words of G.o.d the father to the Redeemer, concerning all His spiritual seed; "the Redeemer shall come to Zion." And that Spirit, and these words of life and grace which were upon the Redeemer, must be propagated to all His believing seed; by virtue whereof, their covenant with G.o.d, shall in its proportion be like G.o.d's covenant with them (for indeed the one is but the counterpart of the other) unchangeable, everlasting. "I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put My fear in their hearts, and they shall not depart away from Me."

Now therefore, my brethren, since there is enough in Christ, study how to draw it out: indeed it will require a great deal of holy skill to do it; it requires wisdom to draw out the excellencies of a man: "Counsel in the heart of a man is deep, but a man of understanding will draw it out." It is a fine art to be able to pierce a man, that is like a vessel full of wine, and set him a running; but to draw out influence and virtue from the Lord Jesus is one of the most secret hidden mysteries in the life of a Christian: indeed we may complain, "the well is deep, and we have nothing to draw withal." But labour to get your bucket of faith, that you may be able to "draw water out of this well of salvation."

Labour by vital acts of a powerful faith; set to work in meditation and prayer, to draw virtue and influence from Jesus Christ; the mouth of prayer, and the breathings of faith from an heart soakt and steept in holy meditations, applied to Jesus Christ, will certainly (tho' perhaps insensibly) draw virtue from Him. Behold, faith drew virtue from Christ by a touch of His garments: shall it not much more draw out that rich and precious influence, by applying of Him in the promises, and in His offices unto our souls? Consider, O Christian, whoever thou art, even thou that art in Christ, consider, G.o.d hath not trusted thee with grace enough before hand, for one month, no, not for a week, a day; nay, thou hast not grace enough before hand for the performance of the next duty, or the conquering of the next temptation; nor for the expediting thyself out of the next difficulty; and why so? But that thou mayest learn to live by continual dependence upon Jesus Christ, as Paul did, "The life that I now live in the flesh, I live it by the faith of the Son of G.o.d."

Paul lived by fresh influence drawn from Christ by faith, every day and hour; study that life, it is very mysterious, but exceeding precious.

Had we our stock before hand, we should quickly spend all, and prove bankrupts: G.o.d hath laid up all our treasure of "wisdom, righteousness, sanctification, and redemption in Jesus Christ," and will have us live from hand to mouth, that so we might be safe, and G.o.d's free grace be exalted: "It is of faith, that it might be by grace, to the end your promise might be sure to all the seed." Wherefore, holy brethren, partakers of this heavenly calling, look up to Jesus Christ, who is the covenant of His Father, and your covenant; lo, He calls you. "Look unto Me, and be ye saved all the ends of the earth." Surely they are worthy to perish, who will not bestow a look upon salvation: oh, look humbly, and look believingly, and look continually; look for interest, look for influence, look for righteousness, look for strength; and let Jesus Christ be all in all to thy soul: thou wilt never be any thing, nor do any thing in Christianity, till thou comest to live in and upon Jesus Christ, and Him only: humbly entreat the Lord, and give Him no rest, that He will make a covenant with thee in Christ, which shall keep thee, and then thou wilt be able to keep thy covenant: look up to Christ for covenant grace, to keep covenant-engagement, and so shalt thou do this service in a gospel sense, to acceptation, to perpetuity.

I have now done with these three queries; What? Why? How? How to (1) Acceptation? and (2) Perpetuity? I know much more might be added, but the work to which we are to address ourselves, will take up much time; the Lord set home what hath been spoken.

Only give me leave to tell you thus much in a word, for the close of all; as this covenant prospers with us, so we are like to prosper under it; the welfare of the kingdom and of thy soul, is bound up now in this covenant: for I remember what G.o.d speaks of the kingdom of Israel, brought into covenant now with the king of Babylon, to serve him, and to be his va.s.sals; that "by keeping covenant it should stand." And the breaking of that covenant was the breaking of Zedekiah and his whole family and kingdom. Now was covenant-breach, or fidelity the foundation of stability or ruin to that kingdom, which was struck, but with a dying man; how much more is the rise and fall of this kingdom; yea, of these two kingdoms, bound up in the observation or forfeiture of this covenant, which we make this day with the living G.o.d? You that wish well to the kingdoms, that would not see the downfall and ruin thereof; be from henceforth more conscientious of your covenant, than ever heretofore; for surely, upon the success of this covenant we stand or fall; as we deal with the covenant, G.o.d will deal with us; if we slight the covenant, G.o.d will slight us; if we have mean thoughts of the covenant, G.o.d will have mean thoughts of us; if we forget the covenant, G.o.d will forget us; if we break the covenant, we may look that G.o.d shall break these two nations, and break us all to pieces; if we reject it, G.o.d will reject us; if we regard our covenant, G.o.d will regard His covenant, and regard us too; if we remember the covenant, G.o.d will remember His, and remember us; if we keep the covenant, the covenant will keep us, and our posterity for ever.

There are a people of whom I hear G.o.d speaking gracious words. "Surely they are My people, children that will not lie." My people, Mine by covenant; I have brought them into the bond of the covenant; I have made My covenant with them, and they have made their covenant with Me: and they be children that will not lie; I know they will deal no more as a lying and treacherous generation with Me, but will be a faithful people in their covenant; and I will be a faithful G.o.d unto them; "I will be their Saviour, they will serve Me, and I will save them."

Now the Lord make us such a people unto Him, children that will not lie, and He be such a G.o.d to us; He be our Saviour, a Saviour to both kingdoms, and every soul that makes this covenant; to save us from sin, and to save us from destruction; to save us from our enemies without, and to save us from our enemies within; to save us from the devil, and to save us from the world, and to save us from ourselves; to save us from the l.u.s.ts of men, and to save us from our own l.u.s.ts; to save us, and to save our posterity: to save us from Rome, and save us from h.e.l.l; to save us from wrath present, and from wrath to come; to save us here, and to save us hereafter; to save us to Himself in grace, and to save us with Himself in glory, to all eternity, for Christ's sake, Amen, and Amen.

THE SOLEMN LEAGUE AND COVENANT:

AN ORDINANCE OF THE LORDS AND COMMONS,

_Issued February 2, 1644._

Whereas a covenant for the preservation and reformation of religion, the maintenance and defence of laws and liberties, hath been thought a fit and excellent means to acquire the favour of Almighty G.o.d towards the three kingdoms of England, Scotland and Ireland; and likewise to unite them, and by uniting, to strengthen and fortify them against the common enemy of the true reformed religion, peace and prosperity of these kingdoms: and whereas both houses of parliament in England, the cities of London and Westminster, and the kingdom of Scotland, have already taken the same; it is now ordered and ordained by the Lords and Commons in Parliament, that the same covenant be solemnly taken in all places throughout the kingdom of England, and dominion of Wales. And for the better and more orderly taking thereof, these directions ensuing are appointed and enjoined strictly to be followed.

_Instructions for the taking of the Solemn League and Covenant throughout the Kingdom._

1. That the speakers of both Houses of Parliament do speedily send, to the lord general, and all other commanders in chief, and governors of towns, forts, castles, and garrisons; as also to the earl of Warwick, lord high admiral of England, true copies of the said Solemn League and Covenant, to the end it may be taken by all officers and soldiers under their several commands.

2. That all the knights and burgesses now in parliament, do take special care, speedily to send down into their several counties (which are, or shall hereafter be under the power of the parliament) a competent number of true copies of the said league and covenant, unto the committees of parliament in their several counties; and that the said committees do within six days at the most disperse the said copies to every parish-church or chapel in their several counties, to be delivered unto the ministers, church-wardens, or constables of the several parishes.

3. That the said committees be required to return a certificate of the day when they received the said copies, as also the day they sent them forth, and to what parishes they have sent them; which certificate they are to return to the clerk of the parliament, appointed for the commons'

house, that so an account may be given of it, as there shall be occasion.

4. That the several ministers be required to read the said covenant publicly unto their people, the next Lord's day after they receive it, and prepare their people for it, against the time that they shall be called to take it.

5. That the said league and covenant be taken by the committees of parliament, in the place where they reside, and tendered also to the inhabitants of the town, within seven days after it comes to the said committee's hands.

6. That the said committees after they have taken it themselves, do speedily disperse themselves through the said counties, so as three or four of them be together, on days appointed, at the chief places of meeting, for the several divisions of the said counties: and summon all the ministers, church-wardens, constables, and other officers unto that place, where, after a sermon preached by one appointed by the committee for that purpose, they cause the same minister to tender the league and covenant unto all such ministers, and other officers, to be taken and subscribed by them, in the presence of the said committees.

7. That the said committees do withal give the said ministers in charge, to tender it unto all the rest of their paris.h.i.+oners the next Lord's day, making then unto their said paris.h.i.+oners some solemn exhortation, concerning the taking and observing thereof: and that the said committees do also return to the several parishes, the names of all such as have taken the covenant before them, who yet shall also subscribe their names in the book or roll with their neighbours, in their several parishes: and if any minister refuse or neglect to appear at the said summons, or refuse to take the said covenant before the committee, or to tender it to his parish, that then the committees be careful to appoint another minister to do it in his place.

8. That this league and covenant be tendered to all men, within the several parishes, above the age of eighteen, as well lodgers as inhabitants.

9. That it be recommended to the earl of Manchester, to take special care, that it be tendered and taken in the university of Cambridge.

10. That for the better encouragement of all sorts of persons to take it, it be recommended to the a.s.sembly of divines, to make a brief declaration, by way of exhortation, to all sorts of persons to take it, as that which they judge not only lawful, but (all things considered) exceeding expedient and necessary, for all that wish well to religion, the king and kingdom, to join in, and to be a singular pledge of G.o.d's gracious goodness to all the three kingdoms.

11. That if any minister do refuse to take, or to tender the covenant, or any other person, or persons, do not take it the Lord's day that it is tendered, that then it be tendered to them again the Lord's day following, and if they still continue to refuse it, that then their names be returned by the minister that tenders it, and by the church-wardens, or constables, unto the committees, and by them to the house of commons, that such further course may be taken with them, as the houses of parliament shall see cause.

12. That all such persons as are within the several parishes, when notice is given of the taking of it, and do absent themselves from the church at the time of taking it, and come not in afterwards, to the minister and church-wardens or other officers, to take it in their presence before the return be made, be returned as refusers.

13. The manner of the taking it to be thus; "The minister to read the whole covenant distinctly and audibly in the pulpit, and, during the time of the reading thereof, the whole congregation to be uncovered, and at the end of his reading thereof, all to take it standing, lifting up their right hands bare, and then afterwards to subscribe it severally by writing their names, (or their marks, to which their names are to be added) in a parchment roll, or a book, whereinto the covenant is to be inserted, purposely provided for that end, and kept as a record in the parish."

14. That the a.s.sembly of Divines do prepare an exhortation for the better taking of the covenant: and that the said exhortation, and the declaration of the kingdoms of England and Scotland, joined in the armies for the vindication and defence of their religion, liberties and laws, against the popish, prelatical and malignant party, and pa.s.sed the thirty of January last, be publicly read, when the covenant is read, according to the fourth and fifth articles: and that a sufficient number of the copies of the said declaration be sent by the persons, appointed to send the true copies of the said covenant, in the first and second articles.

THE SOLEMN LEAGUE AND COVENANT:

EXHORTATION BY THE WESTMINSTER a.s.sEMBLY.

If the power of religion or solid reason, if loyalty to the king and piety to their native country, or love to themselves and natural affection to their posterity, if the example of men touched with a deep sense of all these, or extraordinary success from G.o.d thereupon, can awaken an embroiled, bleeding remnant to embrace the sovereign and only means of their recovery, there can be no doubt but this solemn league and covenant will find, wheresoever it shall be tendered, a people ready to entertain it with all cheerfulness and duty.