Both these privileges are again repeated, and further are evidenced in the following verse; "Thou art His peculiar people, therefore will He make thee high above all nations, in praise, name and honour, of more esteem than any; and, thou keepest His commandments, and so He advanceth thee to be a holy people unto the Lord thy God:" all this evidenceth God's approbation of an engaging heart.
3. The reason and ground of God's approving this act, they are two. 1. Because the matter or duties, to which by this bond the heart is tied, are such as God directly observes with an approving eye. The particulars are three here specified, and all elsewhere expressly subjected to this eye of God. 1st. Thou obligest thyself to walk in His ways, in the practice of all the duties of the second table; and upon such as depart from evil, and do good, upon such righteous ones, the eyes of the Lord are fastened, not His omniscient eye, but His protecting, blessing eye, that eye the seeing whereof is of the same temper with the open ear following: "His eye is upon the righteous, and His ear open to their cry;" that eye which stands in opposition to His face, which is against the wicked. 2d. And to observe His ordinances and judgments, reverently to practise all the duties of the first table to God, and to such also God casts His eye of respect: "The eye of the Lord is upon those that fear Him, and that hope in His mercy." 3d. And to hearken to the means of both, to hear His voice: "When I counsel thee and instruct thee in the way that thou shouldst go, Mine eye is upon thee, both to keep thee to it, and to bless thee in it." 2. Because this engagement is a means to accomplish His promise: because thou hast avouched God, God hath avouched thee, and will do as He hath said, and again, as He hath said; the repetition whereof seems to argue contentedness in God, in that, by this avouchment, a way was opened for the accomplishment of His promise. "God is well pleased for His righteousness sake," delights, when He can evidence Himself to be righteous and just, for the law and words of His mouth He will magnify and make honourable in the faithfulness of their accomplishment. Mercy, the acts of mercy please Him. God finds in a righteous man rest of spirit, because by him He sends down a full influence of His favour upon the world. "If the world knew (say some Hebrew doctors,) of what worth a righteous man was, they would hedge him about with pearls." His life is beneficial to all, even in some sort to God Himself; for by him mercy is shewn to the world: his death therefore is of great consequence; a greater affliction than those curses mentioned; "I will make thy plagues wonderful; thy heavens shall be brass, they shall distil no dew nor rain to water the earth; but I will do a marvellous thing, a marvellous and strange, a good man, a wise man shall be taken away; and I can send no more blessings upon you:" There remains not a heart engaged, to whom I delight to approach; whiles such were, mine eye was satisfied with seeing good, my heart with doing good; now the one is removed, the other stopped. O where is he that engageth his heart to approach to his God!
III.—The examining of the Duty.
This engagement being thus approved, and therefore to be entered on; let us a little examine the duty, and mind two things. 1. What particulars do engage us, by what acts or thoughts doth the heart become engaged? And, 2. What hinders this engagement, and stops our entrance thereupon?
I. Several and many ways doth the heart become engaged to God: no consideration can enter our hearts, no occurrent happen in our lives, but it offers reasons enforcing this duty. We are engaged to God by our being, by our receiving, by our doing: mind either, and acknowledge thyself engaged.
1. Our being what we are, engageth us: 1st. That we are creatures, and so not forgotten in the everlasting night of a not-being: that we are men, and not beasts; that we are Christians, and not heathens; all are engagements. 2d. But our being thus and thus; men of gifts and parts: placed in such callings; qualified with such endowments: interested in such privileges: these are engagements indeed.
2. What we have. 1st. Every thing we have received binds us; all the acts of God's providence over us; all the effects of God's goodness to us: health, food, callings, trades, friends, families, clothes, the service of the creatures; sun, rain, fruits of the earth: all, all these are bonds. 2d. But especially, our more peculiar favours; inward experience of His love, and fruition of soul-communion with Him: Oh, who would not be engaged for this!
3. What we do, even our own actions become our obligations; and that which comes from us binds us. 1st. Our feeling prayers. Who dare practise what he prays against? A prayer against the power of sin, obliges to walk in the power of that prayer; neither will any lightly omit what but late as an evil he hath confessed to God. 2d. But especially (which is our present work) our solemn and serious vows, protestations, promises; our covenant in baptism, our particular covenants entered into, upon the apprehension of some approaching calamity, upon a day of humiliation, at a piercing sermon, or soul-searching prayer before a sacrament, or the like. If we have spoken with our lips, we cannot go back, we are engaged.
II. As for such things that may hinder, we should both note and avoid. 1. Ignorance: "If thou knewest the gift of God," saith Christ to the Samaritan woman: want of praying comes from want of knowing. "Have you received the Holy Ghost?" was Paul's question, but the reply was, that could not be; we "have not so much as heard, whether there be a Holy Ghost, or no." Have you engaged your souls in a solemn league? Let this be our querry, and the answer will be, We have not so much as heard, whether there be such a duty, or no. Ignorance hinders this bond. 2. Wretched profaneness, which slights and sets at nought all duties, ordinary, extraordinary; such mind sin, and the fulfilling thereof; and bind themselves to mischief with cords of vanity; whilst in the mean time they are contented to sit loose from God. 3. Wicked policy, both to avoid the taking, and to evade the keeping: scruples of conscience shall be pretended by such as know not what conscience means. Scripture shall be alleged, by such as are little versed therein; this sentence shall be thus explained: this releasement shall be thus pretended: all is but seemingly to stop the mouth of conscience, that saith, they must both make and pay vows unto God. Yet the wilfully ignorant will neglect it; the wretchedly profane will contemn it; the wickedly politic will avoid it; so the heart shall be left to its own swing, open to all corruption that breaks in like a flood. For the prevention whereof, let us come on to
IV.—Encouragements to the practice.