THe generall subject of this verse in the speciall businesse of this day. A so­lemne engagement to the Lord, and among our selves, in a sure Covenant. Wherein we may consider these five things.

First, the nature of a Covenant; from the whole.

Secondly, the grounds of a Covenant, from those words, Because of all this.

Thirdly, the property of a Covenant, in that Epithete, Sure, we make a sure Covenant.

Fourthly, the parties entring into, and engaging them­selves in a Covenant, exprest by their severall degrees and Functions. Princes, Levites, Priests. And were these all? All whom this Verse specifies, and enow to bring in all the rest. Where the Governours and the Teachers go before in an holy example, what honest heart will not follow? And the next Chapter shewes us, all who were [Page 2] honest-hearted, following this holy example, v. 28. And the rest of the people, the Priests, the Levites, the Porters, the Singers, the Nethinims, and all they that had separated them­selves from the people of the Lands unto the Law of God their Wives their sons, and their daughters, every one having know­ledge and having understanding. V. 29. They clave unto their brethren their Nobles, and entered into, &c.

Fiftly, The outward acts by which they testified their inward sincere consent, and engag'd themselves to con­tinue faithfull in that Covenant: First, writing it. Second­ly, sealing to it. Thirdly, (in the tenth Chapter, Verse 29.) They entered into a curse. Fourthly, into an Oath, to walke in Gods Law, which was given by Moses the servant of God, and to observe to doe all the Commandements of the Lord their God with the Statutes and Iudgements. And that they would not give their daughters to the people of the Land, &c. With divers other articles of that Covenant, tending both to their Ecclesiasticall and Civill reformation.

I begin with the first point, the nature of a Covenant. Concerning which, we may receive some light from the Notation of the originall words; 1. For a Covenant. 2. For the making of a Covenant. The Hebrew Berith [...] Elegit, quia eli­guntur personae inter quas & res ac conditiones propter quas foe­dus t [...]tur. Buxtorf, (a Covenant) comes from Barah, which signifieth two things: First, to choose exactly, and judiciously. Secondly, to eate moderately or sparingly. And both these significations of the roote Barah have an influence upon this derivative Berith, a Covenant; The former of these intimating, if not enforcing, that a Covenant is a worke of sad and serious deliberation, for such are ele­ctive acts. Election is or ought to be made, upon the ra­tionall turne of judgement, not upon a catch of phancy, or the hurry of our passions.

Now in a Covenant there is a double worke of electi­on: [Page 3] First, an election of the persons, betweene whom. Secondly, an election of the conditions or termes upon which the Covenant is entered. As Gods Covenant-people are his chosen people, so must ours. Some persons will not enter into covenant, though invited; and others, though they offer themselves, are not to be admitted. They who are not fit to build with us, are not fit to sweare with us. Some offered their helpe to the Iewes in the repaire of the Temple, (Ezr. 4. 2.) Let us build with you, for we seeke your God. But this tender of their service was refused, Vers. 3. Yee have nothing to doe with us, to build an house unto our God: but we our selves together will build, &c. What should we doe with their hands in the worke, whose hearts, we know, are not in the worke? The inten­dment of such in-joyning, must be either to build their Hay and Stubble with our Gold and Silver, and precious Stones, (1 Cor. 3. 12.) or else to pull downe by night, what they build by day, and secretly to undermine that Noble Fabricke, which seemingly they endeavoured to set up. We finde in this booke of Nehemiah, that the per­sons combining in that Covenant were choice persons. The Text of the tenth Chapter sets two markes of di­stinction upon them. Vers. 28. First, all they that separated themselves from the people of the Lands, unto the Law of God. Secondly, all having knowledge, and having understanding. Here are two qualifications, whereof one is spirituall, and the other is naturall. The plaine English of both may be this. That Fooles and Malignants, such as (in some measure) know not the cause, and such as have no love at all to the cause should be outcasts from thu Covenant. Such saplesse and rotten stuffe will but weaken, if not corrupt this sacred band.

The Tenour of the covenant now tendered, speakes [Page 4] thus respecting the persons. We Noble-men, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospell, and Commons, of all sorts, in the Kingdome of England, Scotland, and Ireland &c. And doth not this indistinctly admit all, and all, of all sorts? I answer, No. For the words follow­ing in the Preface shew expressely, that onely they are called to it, who are of one reformed Religion; which shuts out all Papists, till they returne. And the Articles passe them through a finer Sieve, admitting onely such as pro­mise, yea and sweare that through the grace of God, they will sincerely, really, and constantly endeavour the preservation of the reformed religion, against the com­mon enemy in the one Kingdome, the reformation and extirpation of what is amisse in the other two; as also in their owne persons, families and relations. They who doe thus are choice persons indeed, and they who sweare to doe thus are (in charity and justice) to be reputed so, till their owne acts and omissions falsifie their oathes. Thus our Covenant makes an equiualent, though not a formall or nominall election of the persons.

Secondly, there must be a choice of conditions in a Covenant; As the persons obliged, so the matter of the obligation must be distinct. This is so eminent in the Covenant offered, that I may spare my paines in the clea­ring of it; every mans paines in reading of it, cannot but satisfie him that there are six Nationall conditions about which we make solemne oath, and one personall, about which we make a most solemne profession and declaration before God and the world. And all these are choyce conditions: such as may well be held forth to be (as indeed they are) the results and issues of many prayers, and serious consultations, in both the King­domes of England and Scotland. Conditions they are, in [Page 5] which Holinesse and Wisdome, Piety and Policie, Zeale for God in purging his Church, and Care for man in set­ling the Common-wealth, appeare to have had (in a due subordination) their equall hand and share.

Thus much of a Covenant from the force of the word in the first sense, leading us to the choice both of persons and conditions.

Secondly, the root signifies to eat moderately, or so much as breaks our Fast. And this refers also to the na­ture of a Covenant, which is to draw men into a friend­ly and holy communion, and converse one with ano­ther. David describes a familiar friend, in whom he trusted, to be one, That did eat of his bread, Psal. 41. 9. And the Apostle Paul, when he would have a scandalous brother denied all fellowship in Church-Covenant, he charges it thus, With such a one, no not to eat, 1 Cor. 5. 11. Hence it was a custome upon the making up of Covenants, for the parties covenanting soberly to feast together; when Isaac and Abimilech sware one to another, and made a Cove­nant: The sacred Story tells us, that Isaac made them a feast, and they did eat and drinke, Gen. 26. 29, 30. A Co­venant is a binder of affection, to assure it, but it is a loosner of affection, to expresse it. And their hearts are most free to one another, which are most bound to one another. How unbecomming is it that they who sweare together, should be so strange as scarce to speake toge­ther? That which unites, ought also to multiply our affections.

Further, the word hints, so to converse together as not to sinne together, for it signifies, Moderation in eat­ing. As if it would teach us, That at a Covenant-Feast, or when Covenanters feast, they should have more grace then meat at their Tables: or if (through the blessing of [Page 6] God) their meat be much, their temperance should be more. The Covenant yeelds us much businesse, and calls to action; Excesse soyles our gifts and damps our spi­rits, fitting us for sleepe, not for worke. In and by this Covenant we (who were almost carried into spirituall and corporall slavery) are called to strive for the maste­ry. Let us therefore (as this word and the Apostles rule instruct us) Be temperate in all things, 1 Cor. 9. 25. Intemperate excessive eaters will be but moderate wor­kers, especially in Covenant worke. A little will satisfie their Consciences, who are given up to satisfie their car­nall appetites. And he who makes his belly his God, will not make much of the glory of God.

So much concerning the nature of a Covenant from the originall word, for a Covenant, signifying both to chuse and to eate. We may take in some further light to discover the things from the orginall word, which we translate (make) Let us make a Covenant.

That word signifies properly to cut, to strike, or to slay. [...] The reason hereof is given, because at the making of solemne Covenants, beasts were killed and divided asun­der, and the Covenant-makers went between the parts. When God made that first grand Covenant with Abra­ham, he said unto him, Take an heifer of three yeers old, and a shee goat of three yeers old, &c. And he tooke unto him all these, and divided them in the midst, and laid those pieces one against another, &c. Gen. 15. 9, 10. At the seven­teenth verse, Behold a smoaking furnace and a burning lamp (which latter was the token of Gods presence for the deliverance of his people) passed betweene those pieces. In the 34. of Jeremy, vers. 18. we have the like ceremo­ny in making a Covenant, They cut the calfe in twaine, and passed betweene the parts thereof. Upon this usage the [Page 7] phrase is grounded of cutting or striking a Covenant, Psal. 50. 5. Psal. 89. 3. which Ceremony had this signifi­cation in it, That when they passed betweene those di­vided parts of the slaine beast, the action spake this curse or imprecation, Foedus facien­tes primò fura­bant, postea tran­sibant inter par­tes pecudis; quasi dicerent, discin­datur, dividantur ejus membra, fiat sicut pocus istud, qui furamen­tam violaverit. Let him be cut asunder, let his members be divided, let him be made as this beast, who violates the Oath of this Covenant.

From these observations about the words, we may be directed about the nature of the thing: and thence col­lect this description of a Covenant. A Covenant is a so­lemne compact or agreement betweene two chosen parties or more, whereby with mutuall, free, and full consent they binde themselves upon select conditions, tending to the glory of God and their common good.

A Covenant strictly considered is more then a pro­mise, and lesse than a Oath; unlesse an Oath be joyned with it, as was with that in the Text, and is with this we have now before us. A Covenant differs from a promise gradually and in the formalities of it, not naturally or in the substance of it. God made promises to Abraham; Gen. 12. and Gen. 13. but hee made no Covenant with him till Chap. 15. vers. 18. In that day the Lord made a Covenant with Abraham. And the worke of the Lord in that day with Abraham had not onely truth and mercy in it, but state and majestie in it. A Covenant day is a solemne day. As the collection of many Stars makes a Constellation so the collection of many promises makes a Covenant. Or as in the first of Genesis, vers. 10. The ga­thering together of the waters, was by the Lord called Seas. So wee may call the gathering together of promises or conditions a Covenant. The Lord doth (as it were r'ally all the promises of mercy made to us, which lie scattered up and downe thorow the whole volume of the Scriptures, [Page 8] and puts them together into a Covenant: And we do (as it were) r'ally all the promises of duty which wee owe unto God and to one another, and put them toge­ther in a Covenant. Such a bundle of duty is tied up in this present Covenant; what duty is there which we owe to God, to his Churches, or these Common-wealths whereof we make not promise either expresly or by con­sequence in the compasse of this Covenant? And how great an obligation to duty doth this containe, wherein there is an obligation to every duty?

Seeing then this Covenant being taken carries in it so great an obligation, it calls for great preparation be­fore we take it. A sleightnesse of spirit in taking this Covenant, must needs cause a sleightnesse of spirit in keeping it. All solemne duties ought to have solemne preparations, and this I thinke as solemne, as any. A Christian ought to set his heart (as far as he can through the strength of Christ) into a praying frame, before he kneels downe to prayer. And we ought to set our hearts in a promising frame, before we stand up to make such mighty promises. Take heed how ye heare, is our Saviours admonition in the Gospel; Surely then we had need take heed how we sweare. Let a man examine himselfe (saith the Apostle Paul) and so let him eat of that bread and drinke of that cup; let him come examin'd to the Sacrament: so I may say, Let a man examine himselfe before he lift up his hand or write downe his name; let him come examin'd to the Covenant.

I shall briefly propose three heads of preparatory ex­amination respecting our entrance into this Covenant:

First, examine your hearts and your lives, whether or no you are not preingaged in any Covenant contrary to the tenour and conditions of this Covenant. If any such [Page 9] upon enquiry be found, be sure you void it, before you engage your selves in this; A super-institution in this kinde is very dangerous. Every man must looke to it, that he takes this Covenant (sede vacante, or rather corde vacante) with a heart emptied of all Covenants which are inconsistent with this. For a man to covenant with Christ and his people for Reformation, &c. while he hath either taken a Covenant with others, or made a Covenant in his owne breast against it, is desperate wic­kednesse. Or if upon a selfe-search you finde your selves cleare of any such ingagements, yet search further. Eve­ry man by nature is a Covenanter with Hell, and with every sinne he is at Agreement: be sure you revoke and cancell that Covenant before you subscribe this. If I re­gard iniquity in my heart, the Lord will not heare me pray­ing, that is, he will not regard my prayers (saith David) Psal. 66. 18. And if we regard iniquity in our hearts, the Lord will not heare us covenanting, that is, he will not regard our Covenant. Woe bee unto those who make this league with God and his people, while they resolve to continue their league with sin: which is (upon the matter) a league with Satan. God and Satan will never meet in one Covenant. For what communion hath light with darknesse? and what concord hath Christ with Belial?

Secondly, before you enter into this Covenant with God, consider of, and repent for this speciall sinne, your former breaches and failings in Gods Covenant. We who were sometimes a far off, Aliens from the Common-wealth of Israel, and strangers from the Covenant of promise, are made nigh by the blood of Jesus, even so nigh as to be in Cove­nant with God. Some who pretend to this priviledge, will be found such as have counted the blood of the Covenant [Page 10] to be an unholy thing, Heb. 10. 29. And where is the man that walketh so holily in this Covenant as becoms him, and as it requires? Labour therefore to have those brea­ches healed by a fresh sprinkling of the blood of Christ upon your consciences, before you enter this Cove­nant: If you put this new peece to an old garment, the rent will be made worse: If you put this new wine in­to old bottles, the bottles will breake, and all your ex­pected comforts will run out and be lost. If you should not feele and search your owne hearts, without doubt the Lord will, And if you be found as deceivers, you will bring a curse upon your selves, and not a blessing (as Jacob spake in another case, Gen. 27. 12.) This is a Covenant of amity with God: reconciliation must goe before friendship, you can never make friendship till you have made peace, nor settle love where hostility is unre­moved.

Thirdly, enquire diligently at your owne hearts, whe­ther they come up indeed to the tearmes of this Cove­nant. You must bid high for the honour of a Covenan­ter, for a part in this priviledge. Which of you (saith our Lord Christ to his hearers, Luke 14. 28. intending to build a Tower, sitteth not downe 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 mocke 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; wee are pulling up the foundation of Babels Tower, and we are laying a foundation for Sions Tow­er. We have seene 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 solemne [Page 11] Oath and Covenant, they have never moved a hand af­ter either to build or to pull downe, unlesse it were quite crosse to their owne ingagements, for the pulling downe of Sions Tower, and the building of Babylone.

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 downe 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 worke before it lookt above the ground; and are justly become a mock, and a scorn, and a reproach in Israel, These they are the men that began (in a solemn Covenant) to build, but could not finish; They had not stocke enough either of true ho­nour or honesty (though their stocke of parts and opportuni­ties was sufficient) to finish this worke.

Let us therefore sit downe 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 thus unto himselfe:

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? &c. The reformation of Re­ligion in the Kingdomes of England and Ireland? &c.

Am I indeed resolved in like manner, without re­spect of persons, to endeavour the extirpation of Pope­ry, Prelacy? &c.

Am I indeed resolved never to be withdrawne or divided by whatsover terrour or perswasion from this blessed union and conjunction, whether to make [Page 12] defection to the contrary part, or to give my selfe to a detestable indifferency or neutrality, in this cause of God? &c.

Am I indeed resolved to humble my selfe for my owne sins and the sins of the Kingdome? &c. to amend my selfe and all in my power, and to goe before others in the example of a reall reformation? &c.

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 goe to that cost.

But it may be, some will say, What is this cost? I an­swer, The expresse letter of the Covenant tells you of one cost which you must be constantly at, and that is sin­cere, reall, and constant endeavour. Paines is a price, I am sure reall 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 speake well of this Cove­nant, come not up to the price; you must doe these and you must doe more, you must be doing, so the promise of every man for himselfe runnes, I will through the grace of God endeavour. Yet every endeavour is not cur­rant money, payable, as the price of this Covenant, there must be a threefold stampe upon it, unlesse it beare 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 vertually money, but this covenant cals also for money formally [Page 13] as the price of it; He that really endeavours after such ends, as here are proposed, must not onely be at the cost of his paines, but also at the cost of his purse for the at­tainement of them. He must open his hand to give and to lend, as well as to worke and labour; unlesse a man be free of his Purse, as well as of his paines, he bids not up to the demands of this Covenant, nor payes up to his owne promise, when he enter'd it. Can that man be said really to endeavour the maintenance of a cause, while he lets it starve? or to strengthen it, whiles he keepes the sinewes of it close shut up? Would he have the Chariot move swiftly who onely drawes, but will not Oyle the Wheeles? Know then, and consider it, that the cost you must be at, is both in your labours, and in your estates. The engagement runnes to both these.

And to more then both these, This Covenant enga­ges us, not onely to doe, but to suffer; not onely to en­deavour, but to endure. Such is the tenour of the sixth Article, where every man promises for himselfe; That he will not suffer himselfe to be withdrawne from this blessed union, by any terrours. If not by any terrour, then not by losses, imprisonments, torments, no nor by death, that King of Terrour. You see then that the price of this Co­venant, may be the price of blood, of liberty and of life. Sit downe and consider, are you willing to be at this cost to build the Tower? Through the goodnesse of God in ordering these great affaires, you may never come actually to pay downe so much: haply, not halfe so much; but except you resolve (if call'd and put to it by the reall exigencies of this cause) to pay downe the ut­most Farthing, your Spirits are too narrow, and your hearts too low for the honour and tenour 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 sticke at any cost, so the con­siderations be valuable.

For the answering and clearing of this I shall passe 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 satisfie him. Because of All this we make a sure Covenant. Here observe.

First, A Covenant must be grounded on reason; We must shew cause why. God often descends, but man is bound to give a reason of what he doth. Some of Gods actions are above reason, but none without reason. All our actions ought to be levell with reason, and this with common reason, for it is a common act, That which men of all capacities are called to doe, should lie in the reach of every mans capacity. Observe

Secondly, A Covenant must be grounded on weighty rea­son; There must be much light in the reason (as was shewed before) but no lightnesse. 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 ballanced with light reasons. If a man aske a thousand pounds for a Iewell, he is bound to demon­strate that his Iewell is intrinsecally worth so much, else no wise man wil come up to his demands. So when great things are demanded to be payd down by all who take [Page 15] part in this Covenant, we are obliged to demonstrate and hold forth an equivalence of worth in the grounds and nature of it. Hence Observe

Thirdly, That the reasons of a Covenant must be ex­presse, Because of all this. This, is demonstrative. Here's the matter laid before you, consider of it, examine it thoroughly. This is faire 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 Covenant.

But what were the particulars that made up the grosse summe of all this? I answer, those particulars lie scatte­red throughout the Chapter, the attentive Reader will easily finde them out; I shall in briefe reduce them unto two heads.

First, the defection and corruptions that were crept in, or openly brought in among them.

Secondly, the afflictions, troubles, and judgements that either were already fallen, or were feared would fur­ther fall upon them.

The former of these causes is laid downe in the 34. and 35. verses of this Chapter. Neither have our Kings, our Princes, our Priests, nor our fathers kept thy Law, nor hearkned to thy Commandements, and thy Testimonies, where­with thou didst testifie against them. For they have not ser­ved thee in their Kingdom, and in thy great goodnesse, &c.

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 eate the fruit thereof, and the good thereof, behold we are servants in it, &c. The close of all is, We are in great distresse. From this narratiue of the grounds, the making of a Covenant is inferred as a conclusion, in the immediate subsequent [Page 16] words of the Text, Because of all this. As if he had said, Because we are a people who have so departed from the Lawes 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 judgements and af­flictions: Therefore, Because of all this we make a sure Co­venant.

And if we peruse the records of holy Scripture, we shall finde, that either both these grounds conjoy­ned, or one of them, are exprest 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 Chro. 15. 12, 13. In Hezekiahs, 2 Chron. 29. 10. In Iosias, 2 Chro. 34. 30, 31. In Ezra's, c. 10. v. 3. of that Booke. To all which I referre 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 redresse) in the bonds of a sacred solemne Covenant.

What engagement can be upon us, which these rea­sons doe not reach and answer? The libertie of our per­sons and of our estates is worth much, but the liberty of the Gospell, the purity of Doctrine and Ordinances, are worth much more. Peace is a precious Jewell, but who can value truth? The wise Merchant will sell all that he hath with joy to buy this, and blesses God for the bargaine, Matth. 13. 44.

And beeause 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 [Page 17] 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 thu day.

That these are the grounds of our Covenant, is cleare in the tenour of the Covenant. The preamble whereof speakes thus:

So then if we be askt a reason of our Covenant, here are reasons, cleare reasons, easie to the weakest under­standing, yea open to every mans sence; who amongst us hath not felt these reasons? and how many have smarted their proofe unto us? And as these reasons are so plaine, 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; unlesse, because they are such masters of reason, they have resolved to obey [Page 18] none. And yet where conscience is indeed unsatisfied, we should rather pity then impose, and labour to per­swade, rather then violently to obtrude. Now seeing we have all this for the ground of a Covenant, let us cheerefully 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 exprest. The [...] Text runnes onely thus, We make a sure one, or a sure thing. Covenants are in their owne nature and constitu­tion, things of so much certainty and assurance, that by way of excellence 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, Acts 3. 14. You may know whom the Holy Ghost meanes, 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 firme, and an irre­vocable Act. When you have such an all this, (and such you have) as is here concenter'd in the Text, to lay into or for the foundation of a Covenant, the superstruction (is aeternitati sacrum, and) must stand for ever.

A weake ground is but a weake obligation; and a sinfull ground is no obligation. There is much sinne in making a Covenant upon sinfull grounds, and there is more sinne in keeping of it. But when the preservation of true Religion, and the vindication of just Liberties meet in the ground-worke, ye may sweare and not repent; yea, if ye sweare, 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 which God makes with man is a sure Covenant. Hence called a Covenant of Salt, Numb. 18. 19. Because Salt preserves from perishing and putrifaction. The Covenant of God with man about temporall things is called a Covenant of Salt, and a Covenant for ever, 2 Chron. 15. 3. For though his Covenant about temporall 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 eternall things, that, like eternity knowes not onely no end of corruption, but none of terminati­on. Although my House (saith gasping David) be not so with God, yet be hath made with me an everlasting Covenant, ordered in all things and sure: for this is all my salvation and all my desire, although he make it not to grow, 2 Sam. 23. 5. And what is it that makes the Covenant of God with man thus sure? Sure not onely in it selfe, but (as the A­postle speakes) to all the seed, Rom 5. 16. Is it not this, be­cause it hath a strong foundation, a double, impregnable foundation? First, his owne free grace. Secondly, the blood of Cbrist; which is therefore also called, the blood of the Covenant, Heb. 10. 29. 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 everlastingnesse of Gods Covenant with his elect, lies in the strength of the foun­dation, His owne love, and the blood of his Sonne. So the stability and firmnesse of our Covenant with God, lies in the strength of this foundation. The securing of the Gospell, and the asserting of Gospell-purity in worship and priviledges 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) [Page 20] be resolved, that these are insufficient grounds of ma­king a Covenant, or that these are not ours, ye may goe, and un-assure the Covenant which ye make this day.

Let me therefore invite you in the words of the Pro­phet Application. Ieremy, chap. 50. 5. Come let us joyne our selves to the Lord in a perpetuall Covenant, that shall never be forgotten. And doe not these looke like the daies wherein the Pro­phet cals to the doing of this? In those daies, and at that time, saith the Lord, vers. 4. What time and what daies were those? The beginning of the Chapter answers it. The word that the Lord spake against Babylon, &c. declare ye among the Nations, and publish and set up a Standard, publish and conceale not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her Idols are confounded, her Images are broken in pieces: For out of the North there com­meth up a Nation against her, which shall make her Land deso­late, &c. Then followes, in those daies and at that time, saith the Lord, the children of Israel shall come, &c. And they shall aske the way to Zion, with their faces thitherward, saying, Come and let us joyne our selves to the Lord in a perpetuall Co­venant, that shall not be forgotten.

Are not these the daies, and this the time (I speake not of time to a day, but of time and daies) wherein the Lord speakes 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 daies, and this the time when out of the North there commeth up a Nation against her? As face an­swers face in the water, so doe the events of these daies answer, if not the Letter, yet much of the mystery of this prophecy. There seemes wanting onely the worke which this day is bringing forth, and a few daies more (I hope) will bring unto perfection, the joyning of our [Page 21] selves in a perpetuall Covenant never to be forgotten. It is very observable how the Prophet as it were with one breath saith, Babylon is taken (vers. 2.) and come let us joyne our selves in Covenant, vers. 5. 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 Habakkuc in his c. 3. v. 7.) may see the tents of Cushan in affliction, and the curtaines of the Land of Midian tremble. Or as Moses in his triumphant song, Exod. 15. 14. The people shall heare 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 shal take hold upon them, the inhabitants of Canaan (who are now the inhabitants of Ba­bylon) shall melt away. The Towers of Babylon will quake and her seven hils will move. The great mountaine before our Zerubbabels will become a plaine, and we shall bring forth the head Stone (of our Reformation) with shouting, crying grace, grace unto it. Zach. 4. 7. why may we not promise to our selves such glorious effects (and not build these Castles in the ayre) when we have laid so promising a foundation, this sure Covenant, and have made a perpetuall Covenant, never to be forgotten?

Three things I shall propose, which this Couenant will bring in, as facilitating contributions to so great a worke:

First, 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 passe under the rod, and I will bring you into the bond of the Covenant, vers. 37. That phrase of causing to passe under the rod is an allusion to [Page 22] shepheards, or the keepers of Cattell, who when they would take speciall notice of their Sheepe or Cattell, ei­ther in their number to tithe them, or in their good­nesse to try them, they brought them into a Fold, or some other enclosed place, where letting them passe out at a narrow doore 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 teacheth us, Levit. 27. 32. And concerning the tithe of the heard, or of the flocke, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. The learned Iu­nius Totum populum Israelis, ita pro­babo & recog­noscam, ut pastor gregem; ad reci­piendos in faedus & in caulam meam bonos, im­probosque abdi­candos. Jun. in in Loc. expounds that Text in Ezekiel by this in Leviticus, giving the sence thus, as if the Lord had said, I will prove and try the whole people of Israel, as a shepe­heard doth his flocke, 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 one­ly favoured but fully approved, in the words immedi­ately following, vers. 38. I will bring you into the bond of the Covenant, and I will purge out from among you the rebels and them that transgresse against me.

A Covenant is to a Nation as a Fan to the Floore, which purges away the Chaffe, and purifies the Wheate. It is like the Furnace to the Mettall, which takes away the drosse, and shewes you a refined lumpe. It is a Shibboleth to distinguish Ephraimites from Gileadites, Iudg. 12. 6. And who knowes not how great an advantage it is for the successefull carrying on of any honourable designe, to know friends from enemies, and the faithfull from false brethren? some have thought it unpoliticall to set a foote this Covenant, lest it should discover more e­nemies then friends, and so holding out to the view, more then otherwise can be seene, the weakenesse of a [Page 23] party may render them, not onely more obnoxious, but more inconsiderable.

To this I answer in a word, Invisible enemies will ever doe us more hurt then visible; and if wee cannot deliver our selves from them when they are seene and knowne, doubtlesse unseene and unknowne they will more easily, though more insensibly devoure us. And I verily beleeve, we have already received more dam­mage and deeper wounds from pretended friends, then from profest and open enemies. The sad stories of Ab­ner and Amasa informe us, That there is no sence against his stroke who comes too neere us, who stabs while he takes us aside to speake kindely to us, who drawes his sword while he hath a kisse at his lips, and art thou in health my brother, at his tongue. Let us never thinke our selves stronger because we doe not know our weaknesse, or safer because we are ignorant of our danger. Or that our reall enemies and false friends will doe us lesse hurt, because they are lesse discovered. I doe not thinke that a flocke ever fared the better, because the Wolves that were amongst them went in sheeps clothing. Rather will our knowledge be our security, and the discovery which this Covenant makes, helpe on both our deliver­ance and our businesse. For as (possibly) this Covenant may discover those who are faithfull to be fewer then was supposed before this strict distinction from others, so it will certainly make them stronger then they were be­fore, by a stricter union among themselves. And this is

The second benefit of this Covenant, which I shall next insist upon. As it doth separate those who are he­terogeneall, so likewise it will congregate and em­body those who are homogeneall. And therefore it cannot but adde strength unto a people; for whatsoever [Page 24] unites, strengthens. A few united are stronger then a scattered multitude. Though they who subscribe this Covenant should be (comparatively) so few (as the Pro­phet speakes, Isai. 10. 19. that a childe may write them; yet this few thus united are stronger then so many scat­ter'd ones (as exceed all Arithmeticke) whom (as John speaks, Revel. 7. 9. no man can number. Cloven tongues were sent (Acts 2. 3.) to publish the Gospell, but not di­vided tongues, much lesse divided hearts: The former mer hindred the building of Babel, Gen. 11. 7.) and the latter (though tongues should agree) will hinder the building of Jerusalem. Then a worke goes on amaine when the undertakers (whether they be few or many) speake all and thinke the same thing. A people are more considerable in any worke, because they are One, then because they are Many. But when many and one meete, 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, Gen. 11. 5. And the Lord said (at the sixth verse) behold the people is One, and they have all One language: And this they begin to doe; and now nothing will be restrained from them, which they have imagined to doe. Men may doe as much as they can thinke, while they All thinke and doe as one; and not onely can such doe great things, if let alone; but none can let them in doing what they intend; so saith the Lord in Genesis, They have begunne to doe, and nothing will be restrained from them which they have imagined. Nothing could restraine or let them from their worke, but his power who will worke and none can let it, Isa. 43. 13.

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 [Page 25] nature of a Covenant. Hence Ezek. 20. 37. It is called the bond of the Covenant, I will bring you into the bond of the Co­uenant, [...] Masoreth & Masora, traditie, dectrina per me­nus à majoribus tradita, & sine literis ad posteras transmissa Schind. saith the Lord. Iunius and some others render it, I will bring you (ad exhibitionem faederis) to the giving or ten­dering of the Covenant: Deriving the word from Masar, sig­nifying, to exhibite or deliver. Whence (to note that in passage) the Traditionary doctrine among the Jewes, is called Masora or Masoreth. Others (whom our Translators follow, and put the former sence, 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 Kingdome among our selves, and this Kingdome with the other two. Secondly, it makes a speciall union of all those, who shall take it holily and sincerely throughout the three Kingdomes, with the One-most God. Weake 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 onely joyne weake to weake, we might be strong. But (blessed be God) we joyne strong (as creatures may be accoun­ted strong) with strong. The strong Kingdomes of Eng­land and Ireland, with the strong Kingdome of Scotland. A threefold coard twisted of three such strong Coards will not easily, if at all, be broken. They which sin­gle (blessed be God) have yet such strength, how strong may they be when conjoyned? As the Apostle writes to his Romans (c. 6. 19.) I speake after the manner of men, be­cause of the infirmity of our flesh: So I speake now after the manner of men, concerning the strength of our flesh (outward meanes) in these Kingdomes. For as the A­postle Peter speakes in like phrase, though to another occasion, (2 Pet. 3. 9. the Lord is not slack concerning his [Page 26] promise, as some men count slacknesse. So I may say, no man, no Kingdomes 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 Kingdomes 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; wherfore know that this covenant un­doubtedly is and will be a bond of union between strong and Almighty: betweene three strong Nations, and an Almighty God. This Covenant engages more then Man, God also is engaged; engaged (through his free grace) in his power, wisdome faithfulnesse, to do as good and much good, though in and of our selves unworthy of the least, unworthy of my good.

All this considered, this Covenant wil be our strength, our brethren of Scotland, have (in a plentifull experi­ence) found it so already. This Covenant (through the blessing of God upon their counsels and endeavours) hath beene their Sampsons Locke, 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 Dalilahs, who would lull us asleepe in their laps, onely for an opportunity to cut or shave it off? Then in­deed (which God forbid) we should be but weake, like other men, yea weaker then our selves were before this Locke was growne, having but the strength of man; God utterly departing from us, for our falsenesse and un­faithfulnesse in this Covenant.

Thirdly, this Covenant observed, will make us an holy people, and then, we cannot be an unhappy people. That which promotes personall holinesse, must needs pro­mote Nationall holinesse. The consideration that we [Page 27] are in the bonds of a Covenant, is both a bridle to stop us from sinne, and a spurre to duty. When we provoke God to bring evill upon us, he stayes his hand by consi­dering his Covenant. I will remember my Covenant (saith the Lord, Gen. 9. 15.) which is betweene 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 then probable that I shall quickly see as much cause (all flesh corrupting all their wayes before me) to drowne the world with a second deluge, as I did for the first: the foulnesse of the world will quickly call for another washing. But I am resolved never to de­stroy it by water againe, for, I will remember my Cove­nant. Hence also in the second booke of the Chroni­cles, chap. 21. where the reigne and sinnes of Jehoram are recorded, such sinnes as might justly put a sword into the hand of God to cut him off root and branch, Howbeit (saith the Text, vers. 7.) 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, & to his sons for ever. Now as the remembrance of the Covenant on his part stayes the hand of God from smiting, so the remembrance of the Covenant on our part, will be very effectuall to stay our hands, and tongues, and hearts from sinning. A thought of that will dampe and silence our lusts and passions, when they begin to move or quest within us, it will also breake the blow of Satans temp­tations when hee assaults us. The soule in such cases will answer, True! I am now as strongly tempted to sinne as ever, I have now as faire an opportunity to commit this sinne as ever, I could now be false to, and desert this cause with as much advantage, upon as faire hopes, and promises as ever: O but I am in Covenant, I [Page 28] remember my Covenant, I will not, I cannot doe it; and so he falls a praying against the temptation; yea, he begs prayers of others, that he may be strengthned 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 hence forwards. This is the te­nour 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 himselfe before, least of all sought out for helpe against them. And I have the rather in­serted this to confute that scorne which I heare) some have since put upon that conscientious desire. As if one had complained, that since his swearing to the Cove­nant, he could not forbeare swearing, and that this sa­cred Oath had taught him prophane ones. But what holy thing is there, which swine will not make mire of, for themselves to wallow in? I returne, 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 turne others who were running on amain in the broad way, from the evill and errour of their wayes, into the way which is called Holy, or into the wayes of Holinesse. Every Act wherein we converse with an holy God, hath an influence upon our spirits to make us holy. The soule is made more holy in prayer, though holinesse be not the particular matter [Page 29] of the prayer; A man gets much of Heaven into his heart, in praying for earthly things, if he pray in a spiri­tuall manner; And the reason is, because in prayer he hath converse with, and drawes nigh to God, whatsoever lawfull thing he prayes about. And the same reason caries it in covenanting, though it were only about the maintenance of our outward Estates and liberties, for­asmuch as therein we have to doe with God. How much more then will holinesse be encreased through this Co­venant, which in many branches of it, is a direct Cove­nant for and about holinesse? And if we improve it home to this purpose for the subduing of those mysti­call Canaanites, those worst and (indeed) most formida­ble enemies, our sinfull lusts, if we improve it for the obtaining of more grace, and the making of us more holy: though our visible Caananites should not only con­tinue unsubdued by us, but subdue us, Though our Estates and Liberties should continue, not only unreco­vered, but quite lost, though we should neither bee a rich, nor a free, nor a victorious people, yet if we are an holy people, we have more then All these, we have all, he is ours, who is All in All.

So much of the first generall part of the application.

The second is for Admonition and Caution in three or foure particulars.

First, take heed of prophaning this Covenant, Mal. 2. 8. by an unholy life. Remember you have made a Cove­nant with Heaven; then doe 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 prophanesse, c. 28. 15. Take heede also of corrupting this Covenant, Mal. 2. 10. by an unholy glosse. Woe be un­to those glosses that corrupt the Text, pervert the mean­ing [Page 30] 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 speakes of Pauls writings, that in them some things are hard to be un­derstood, which they that are unlearned and unstable, wrest, as they doe also the other Scriptures to their own destruction. 2 Epist. c. 3. v. 16. We may feare that though the Text of this Covenant be easy to be understood, yet some (who, at least thinke themselves) learned, And whom wee have found not onely stable but stiffened in their owne erroneous principles and opinions, will bee trying their skill (if not their malice) to wrest, or (as the Greeke imports) to torture and set this Covenant upon [...]. the Rack, to make it speake and confesse a sence 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 close of the verse quoted from the Apostle Peter, let them take heed such wrestings be not (worst to themselves, even) to their owne destruction.

Secondly, take heed of delaying to performe the du­ties of this Covenant; some (I feare) who have made haste to take the Covenant, will take leysure to act it. It is possible, that a man may make too much haste (when hee sweares, before he considers what it is) to take an Oath; But having taken, it (upon due consideration) he cannot make too much haste to performe it, Benot rash with thy mouth (Sayth the Preacher, Eccl. 5. 2.) That is, doe not vow rashly, but (v 4) when thou vowest a vow un­to God, deferre not to pay it, for he hath no pleasure in fooles (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 [Page 31] bad as none, for it is foolish payment. A bond (if I mistake not) is presently due in Law, if no day be spe­cifyed in the Bond, It is so I am sure in this Covenant, here is no day set downe, 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 interminis de praesenti, and) none is given.

Thirdly, take heed of dallying with this Covenant; It is more then serious, a sacred Covenant: it is very dan­gerous jesting with edge tooles; this Covenant is as keen as it is strong. Doe 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 guiltlesse who thus take his name in vaine. They who sweare by or to the Lord, and sweare by Malcham are threatned to be cut off. Zeph. 1. 5. To be on both sides, and to be on no side; neutrality and indifferency differ little, either in their sinne or danger.

Fourthly, 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 sinne. When you have set your hands to the plough, doe not looke back, Remember Lots Wife. Be­sides the sinne, this is, first, extreamely base and dis­honorable; It is one of the brands set upon those Gen­tiles, whom God had given up to a reprobate minde, and to vile affections (Rom. 1. 26. 28.) That they were Cove­nant breakers. And how base is that issue which is begot­ten betweene and borne from vile affections and a repro­bate mind? Where the parents are such, it is easy to judge what the child must be. Secondly, besides the [Page 32] sinne and the dishonour this is extreamely 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 breake the Covenant when wee have made it, it will both strike and cut us, it will kill and slay us. If the cords of this Covenant doe not bind us, the coards of this Covenant will whip us: and whip us, not as with Coards but as with Scorpions. The Covenant will have a quarrell with, and sends out a challenge unto such breakers of it, for reparation. And (if I may so speake) the great God will be its second. As God revenges the quarrell of his owne Covenant, so like­wise the quarrell of ours. He hath already sent a Sword to revenge the quarrell of his Covenant, Levit. 26. 25. He will send another to revenge the quarrell of this upon the wilfull violatours of it. Yea every lawfull Cove­nant hath a curse alwayes wayting upon it, like a Mar­shall or a Sergeant to attach such high contemners of it. It was noted before, from the ceremony of killing, di­viding and passing betweene the divided parts of a beast, when Covenants were made, that the imprecati­on of a curse upon the Covenanters was implyed, in case they wilfully transgressed or revolted from it. Let the Transgressors of and Revolters from this Cove­nant feare and tremble at the same curse, even the curse of a dreadfull division. That God will divide them and their posterity in Iacob and scatter them in our Jsrael, yea, let them feare. That God, will rebuke them, & they shall flee farre off, and shall be chased as the chaffe of the moun­taines before the wind, and like a rolling thing before the whirlewind, This is (their portion and) the portion of them that spoyle us, and the Lot of them that rob us (Isa. 17. 13, 14. And if so, is not their lot fallen in an unplea­sant [Page 33] place have they not a dreadfull 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 sweete when they passe to us through the hands of a Covenant (a mercy from a promise is far better then a mercy from bare provi­dence because then it is sprinkl'd with the blood of Christ) so on the other side, the curse which falls upon anyone is far more bitter, when it comes through a Cove­nant, especially an abused a broken Covenant. When the fiery beames of Gods wrath are contracted into this bur­ning Glasse, it will burne as low as Hell, and none can quench it; That alone which quenches the fire of Gods wrath, is the Blood of Christ. And the Blood of Christ is the foundation of this Covenant; Not onely 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 priviledge. Seeing then the blood of Christ onely quenches the wrath of God, and this blood is the foundation of our Covenant, how shall the wrath of God (except they repent, re­turne and renew their Covenant) be quenched towards such violators of it? And as our Saviour speakes (Mat. 6.) upon another occasion, if the light, which is in us, be dark­nesse, how great is that darkenesse? So, I say, if that which is our friend turne 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 sayd of good King Josiah 2 Chron. 34. 32. That when he had made a Covenant before the Lord, he caused all that were present in Ierusalem and in Benjamin to stand to it. How far he interposed his regall autho­rity, [Page 34] I stay nor to dispute. But he caused them to stand to it, that is, openly to attest and to maintaine it. Mee­thinkes the consideration of these things, should reigne over the hearts of men and command in their spirits, more then any Prince can over the tongues or bodies of men, to cause them to stand to this Covenant. Yee, that have taken this Covenant, unlesse yee stand to it, yee 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 evill day, and, when yee have done all, to stand. Eph. 6. 13. Stand, and withstand. Are the watch-word of this Covenant, or the impresse of every heart which hath or shall sincerely sweare 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 Kingdomes, and this cause shall not miscarry.

First, walke in holinesse and uprightnesse. When God renewed his Covenant with Abraham, he makes this the preamble of it, I am the Almighty God, walke before me and be thou perfect, And I will make my Covenant bet­weene me and thee. Gen. 17. 1. 2. As this must be a Cove­nant of Salt, in regard of faithfullnesse, so there must be salt in this Covenant, even the salt of holinesse and uprightnesse. The Iewes were commanded in all their offerings to use salt; and that is called the salt of the Covenant (Levit. 2. 13.) Every oblation of thy meate of­fering shalt thou season with Salt, neither shalt thou suffer the Salt of the Covenant of thy God to be lacking, &c. What is meant by Salt on our parts, is taught us by Christ him­selfe, Marke 9. 50. Have Salt in your selves and have peace one with another. Which I take to be parallel in sence [Page 35] with that of the Apostle (Heb. 12. 14.) follow peace with all men and holinesse, &c. As Salt, the shadow of holi­nesse, was called for, in all those Iewish services, so holi­nesse, the true substantiall 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 keepe salt in our Covenant. Let us adde salt to salt, our salt to the Lords Salt, our salt of holinesse to his Salt of faithfulnesse, and we shall not miscarry.

Secondly, walke steddily or stedfastly in this Cove­nant. Where the heart is upright and holy, the feete will be steddy. Unstedfastnesse is a sure argument of un­soundnesse, as well as a fruit of it. Their heart was not right with him, neither were they stedfast in his Covenant, Psal. 78. 37. As if he had sayd, 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 mens hearts breaking forth at their lips, and at their fingers ends, in all they say, or doe.

Then, be hearty, and be steddy. God will be steddy to us, why should not we resolve to be so to him? And this Covenant will be stedfast and uniforme unto us, why should not we resolve to be so, to, and in this Co­venant. The Covenant will not be our friend to day and our Enemy to morrow, doe us good to day and hurt to morrow, it will not be fruitfull this yeere and barren the next; But it is our friend, to doe us good to day and ever. It is fruitfull and will be so for ever. Wee neede not let it ly fallow, we cannot take out the [Page 36] we need not let it ly fallow, we cannot take out the heart of it, though we should have occasion to plough it and sow it every yeere. Much lesse will this Cove­nant be so unstedfast to its own principles, as to yield us Wheate to day and cockle to morrow, an Egge to day and to morrow a Scorpion, now Bread and anon a stone, now give us an embrace, and anon a wound, Now helpe on our peace, and anonne embroyle us; Now prosper our Reformation, and anon oppose, or hinder it; strengthen us this yeere, 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 faith­full Wife Prov. 31. 12. It will doe us good and not evill, all the dayes of its life. It is therefore not only sinfull, but most unsutable and un-ingenuous, for us to be up and downe, forward and backward, likeing and disliking, like that Double-minded man (Jam. 1. 8.) unstable in all our wayes, respecting the duties of this Covenant.

Thirdly, walke believingly, live much in the exer­cise of Faith. As we have no more good out of the Co­venant of God, then we have Faith in it, so no more good out of our owne, then (in a due sence) we have faith in it. There is as much need of Faith, to improve this Covenant, as there is of faithfulnesse. We live no more in the Sphear of a Covenant, then 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, then by our workes. Let not the heart of God be straitned, and his hand shortned by our unbeliefe. Where Christ marveyled at the unbelief of a people, con­sider what a mervaile followed, omnipotence was as one weeke he could doe no mighty workes among them for them (Mar. 6. 5. 6.) works lesse then mighty, wil not reach [Page 37] our deliverances or procure our mercies. The ancient worthies made more use of their Faith then to be saved and get to Heaven by it. By Faith the walls of an opposing Jericho fell down (Heb 11. 30.) By Faith they subdued Exercurrunt Justitiam, Beza. Kingdomes wrought righteousnesse, (or exercised Justice) stopped the mouthes of Lyons v. 33. By Faith they quenched the violence of fire, escaped the edge of the Sword, out of weakenesse they were made strong, waxed valiant in fight, turned to fight the Armies of the Aliens v. 34. We have Jericho's to reduce, and Kingdomes to subdue, under the Scepter and government of Jesus Christ, we have Justice to execute, and the mouthes of Lyons to stop, we have a violent fire to quench, A sharpe-edged Sword to es­cape, popish alien-Armies to fight with, and wee (comparatively to these mighty workes) are but weak; How then shall we out of our weakenesse become strong, strong enough to carry us thorough these mighty works, strong enough to escape these visible dangers, if we walke and worke by sence and not by Fayth? And if we could get through all these workes and dangers without Faith, we should worke but like men, not at all like Christians, but like men in a politick combina­tion, not in a holy Covenant. Ther's not a stroke of Co­venant-worke (purely so called) can be done without Faith. As fire is to the Chymicke; so is Faith to a Co­venant-people, in that capacity they can doe nothing for themselves without it, and they have, they can have no assurance, that God will. Seing then we are in Co­venant, we must goe to counsell by Faith, and to war by Faith, we must pull downe by Faith, and build by Faith, we must reforme by Faith and settle our peace by Faith. Besides, to doe a worke so solemne and sacred, and then to believe and expect no fruite, yea then not [Page 36] [...] [Page 37] [...] [Page 38] to believe and expect answerable fruit, is a direct tak­ing of Gods Name in vaine, and a mock to Iesus Christ. And if we mock Christ by calling him to a Covenant, which we our selves slight, as a thing we expect little or no­thing from: he will laugh at our calamity and mock when our feare commeth, Prov. 1. 26. Wherefore to close, If yee will not believe, surely yee shall not be established, (Is. 7. 9.) 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, 2 Chron. 20. 20.

Fourthly, walke cheerefully So it becomes those that have God so neere them. Such, even in their sorrowes should be (like Paul 2 Cor. 6. 10) as sorrowfull, yet al­wayes rejoycing. The (as) notes not a counterfeiting of sorrow, but the overcomming of sorrow; on this ground David resolves against the feare of evill, though hee should see nothing but evill; Though I walke in the valley of the shadow of Death, I will feare no evill: for thou art with me, Psal. 23. 3. In a Covenant God and man meete, He is with us, who is more then all that are against us: And when he is with us, who can be against us? Rom. 8. 3 [...]. for then all things and all things and all persons, even while (to the utmost of their skill and power) they set themselves against us, worke for us; And should we not rejoyce? If wee knew that every losse were our gaine, every wound our healing, every disappoyntment our successe, every defeate our victory, would we not rejoyce? Doe but know what it is to be in Covenant with God; and be sad, be hopelesse if you can. It is to have the strength and counsels of Heaven engaged for you; it is to have him for you, whose foolishnesse is wiser then men, and whose weakenesse is stronger then men, 1 Cor. 1. 25. [Page 39] It is to have him with you, who doth according to his will in the Army of Heaven, and amongst the Inhabi­tants of the Earth and none can stay his Hand, or say unto him, what doest thou? Daniel 4. 34. It is to have him with you, who frustrateth the tokens of the Lyers, and maketh the Diviners mad, who turneth wise men backward and maketh their knowledge foolish, Isaiah 44. 25. It is to have him with you, before whom the Nations are as the droppe of a Bucket, and as the dust of the ballance, who taketh up the Isles as a very little thing (Isaiah 40. 15.) In a word it is to have him with you, Who fainteth not neither is weary, there is no searching of his understanding, hee giveth power to the faint, and to them that have no might, hee encreaseth strength, Verse 28. 29. This God is our God, our God in Covenant, This is our Beloved, and this is our friend, O Daughters of Jerusalem. And shall wee not rejoyce? Shall wee not walke cheerfully? Though there bee no­thing but trouble before our Eyes, yet our hearts should live in those upper Regions, which are a­bove Stormes and Tempests, above Raine and Windes, above the noyse and confusions of the World. Why should sorrow sit clouded in our Faces, or any darkenesse be in our hearts, while wee are in the shine and light of Gods Countenance.? It is sayd (2 Chro. 15. 15.) That all Judah rejoyced at the Oath. For they had sworne with all their Heart; If we have sworne heartily, we shall rejoyce heartily. And for ever banish base feares, and killing sorrowes from our hearts, and wipe them from our faces. They, who have un­worthy feares in their hearts, give too faire an evidence, that they did not sweare with their hearts.

Fiftly, walke humbly and dependantly; rejoyce, but bee not secure. Trust to God in Covenant, not to your Covenant. Make not your Covenant, your Christ; no, not for this Temporall Salvation. As a Horse trusted to, is a vaine thing to save a man, Psal. 32. so likewise is a Covenant trusted to; neither can it deliver a Nation by its great strength: though in­deed the strength of it bee greater, then the strength of many Horses. In vaine is salvation ho­ped for from this Hill, or from a multiude of Moun­taines heaped up and joyned in one by the bond of this Covenant. Surely in the Lord our God, our God, in Covenant, is the Salvation of ENGLAND. Wee cannot trust too much in GOD, nor too little in the Creature; There is nothing breakes the staffe of our helpe but our leaning upon it. If wee trust in our Covenant, wee have not made it with God, but wee have made it a God; And every God of mans making, is an Idol, and so nothing in the World: you see, pride in, or trust to this Covenant will, make it an Idol, and then in doing all this, wee have done nothing, For an Idol is nothing in the World. 1 Cor. 8. 4.) And of nothing comes nothing. By over-looking to the meanes, wee lose all; And by all our travayle shall bring forth nothing but wind It will not worke any deliverance in the Land. Where­fore, rest not in the thing Done, but yet, up and be doing which is the last point, and my last motion about your walking in Covenant.

Sixthly, walke industriously and diligently in this Covenant. You were counselled before to stand to the Covenant, but take heede of standing in it; stand, as that is opposed to defection, but if you stand [Page 41] as that is opposed to action, you are at the next doore to falling. A Totall neglect is little better then totall Apostacy.

We have made a perpetuall Covenant, never to be for­gotten, as was shewed out of the Prophet. It is a rule, that words in Scripture which expresse onely an Act of memory, include action and endeavours; When the young man is warned to remember his Creator in the dayes of his youth (Eccles. 12. 1.) Hee is also charged to love, and to obey him. And while we say, this Covenant is never to be forgotten, wee meane, the duties of it are ever to be pursued, and (to the ut­most of our power) fullfilled. As soone as it is sayd that Josiah made all the people stand to the Covenant, the very next words are, And the Inhabitants of Ie­rusalem did according to the Covenant of GOD, the GOD of their Fathers. 2 Chronicles 34. 32. They stood to it, but they did not (like those Matthew 20. 6.) Stand all the day idle; they fell to worke pre­sently. And so let us. Having layd this foundation, a sure Covenant, now let us arise and build, and let our hands bee strong. Doe not thinke that all is done, when this solemnity is done. It is a sad thing to observe, how some, when they have lifted up their hands and written downe their names, thinke presently their worke is over. They thinke, now surely they have sa­tisfyed God and man, for they have subscribed the Co­venant.

I tell you nay, for when you have done taking the Covenant, then your worke begins. When you have done taking the Covenant, then you must proceede to acting the Covenant. When an appren­tice hath subscribed his name, and sealed his Inden­tures, [Page 42] doth hee then thinke his service is ended? No, then hee knowes his service doth begin. It is so here. Wee are all sealing the Indentures of a sacred and noble Apprentiship to God, to these Churches and Common-Wealths; let us then goe to our worke, as bound, yet free. Free to our worke, not from it; free in our worke, working from a principle of holy ingenuity, not of servility or constraint. The Lord threatens them with bondage and captivity, who will not bee servants in their Covenant, with readi­nesse and activity. I (sayth the LORD) will give the men that have transgressed my Covenant, which have not performed the Words of the Covenant, which they had made before mee, when they cut the Calfe in twaine and passed betweene the parts thereof, The Prin­ces of Judah, and the Princes of Jerusalem, the Eunu­ches and the Priests, and all the people of the Land, which passed betweene the parts of the Calfe, I will even give them into the hand, of their Enemies, and into the hand of them that seeke their Life, and their dead Bodies shall bee meate to the Foules of the Ayre, and to the Beasts of the Earth. Words that neede no Rheto­ricke to presse them, nor any comment to explaine them: they are so plaine, that every one, may under­stand them, and so severe, that every one who either transgresses, or performes not, who doth any thing against, or nothing for the words of this Cove­nant, hath just cause to tremble at the reading of them, I am sure, to feele them, will make him tremble. Seeing then our Princes, our Magistrates, our Mini­sters, and our people, have freely consented to, written, and sworne this Covenant; let us all in our se­verall places, up and be doing, that the Lord may be with [Page 43] us, not sit still and doe nothing, and so cause the Lord to turne against us.

You that are for Consultation, goe to Counsell, you that are for Execution goe on to Acting, You that are for Exhorting the People in this Worke, at­tend to Exhortation, You that are Souldiers, draw your Swords, You that have Estates draw your Pur­ses, You that have strength of body, lend your hands, and all you that have honest hearts, lend your Pray­ers, your Cries, your Teares, for the prosperous suc­cesse of this great Worke, And the Lord pro­sper the Workes of all our hands, the Lord prosper all our handy­workes, Amen.