3. That the reasons of a covenant must be express, "Because of all this." This is demonstrative. Here's the matter laid before you, consider of it, examine it thoroughly. This is fair dealing, when a man sees why he undertakes, and what he may expect, before he is engaged. And so may say, "Because of this, and this, because of all this," I have entered into the covenant.
But what were the particulars that made up the gross sum of all this? I answer, those particulars lie scattered throughout the chapter, the attentive reader will easily find them out; I shall in brief reduce them unto two heads. 1. The defection and corruptions that were crept in, or openly brought in among them. 2. The afflictions, troubles, and judgments that either were already fallen, or were feared would further fall upon them.
The former of these causes is laid down in the 34 and 35 verses of this chapter. "Neither have our kings, our princes, our priests, nor our fathers kept Thy law, nor hearkened to Thy commandments, and Thy testimonies, wherewith Thou didst testify against them. For they have not served Thee in Thy kingdom, and in Thy great goodness."
The latter of these reasons is contained in the 36 and 37 verses. "Behold, we are servants this day; and for the land which Thou gavest unto our fathers, to eat the fruit thereof, and the good thereof, behold, we are servants in it." The close of all is, we are in great distress. From this narrative of the grounds, the making of a covenant is inferred as a conclusion, in the immediate subsequent words of the text, "because of all this." As if he had said, "because we are a people who have so departed from the laws and statutes of our God, and are so corrupted both in worship, and in practice; because we are a people so oppressed in our estates, and liberties, and so distressed by judgments and afflictions: therefore, because of all this, we make a sure covenant."
And if we peruse the records of the holy Scripture, we shall find, that either both these grounds conjoined, or one of them, are expressed as the reasons at any time inducing the people of God, to enter into the bond of a covenant. This is evident in Asa's covenant, 2 Chron. xv. 12, 13. In Hezekiah's, 2 Chron. xxix. 10. In Josiah's, 2 Chron. xxxiv. 30, 31. In Ezra's, chap. x. 3. To all which, I refer the reader for satisfaction. And, from all consenting with this in the text, I observe:
That when a people are corrupted or declined in doctrine, worship, and manners; when they are distressed in their liberties, livelihoods, or lives; then, and at such a time they have warrantable and sufficient grounds to make and engage themselves (as their last and highest resort for redress) in the bonds of a sacred solemn covenant.
What engagement can be upon us, which these reasons do not reach and answer? The liberty of our persons, and of our estates, is worth much; but the liberty of the gospel and purity of doctrine and ordinances, are worth much more. Peace is a precious jewel, but who can value truth? The wise merchant will sell all that he hath with joy to buy this, and blesses God for the bargain.
And because of all this, we are called to make a covenant this day. Truth of doctrine and purity of worship were going, and much of them both were gone. The liberty of our persons, and property of our estates, were going, and much of them both were gone; we were at once growing popish and slavish, superstitious and servile; we were in these great distresses, "And because of all this we make a covenant this day." That these are the grounds of our covenant, is clear in the tenor of the covenant. The preamble whereof speaks thus:
"We calling to mind the treacherous and bloody plots, conspiracies, attempts, and practices of the enemies of God, against the true religion and professors thereof, in all places, especially in these three kingdoms, ever since the reformation of religion; and how much their rage, power and presumption are of late, and at this time increased and exercised, whereof the deplorable estate of the church and kingdom of Ireland, the distressed estate of the church and kingdom of England, and the dangerous estate of the church and kingdom of Scotland, are present and public testimonies: we have now at the last, for the preservation of ourselves, and our religion, from utter ruin and destruction, after mature deliberation resolved and determined to enter into a mutual and solemn league and covenant."
So then, if we be asked a reason of our covenant, here are reasons, clear reasons, easy to the weakest understanding, yea, open to every man's sense. Who amongst us hath not felt these reasons? and how many have smarted their proof unto us? And as these reasons are so plain, that the most illiterate and vulgar understandings may conceive them; so they are so weighty and cogent, that the most subtile and sublime understandings cannot but be subdued to them; unless, because they are such masters of reason, they have resolved to obey none. And yet where conscience is indeed unsatisfied, we should rather pity than impose, and labour to persuade, rather than violently to obtrude. Now seeing we have all this for the ground of a covenant, let us cheerfully and reverently make a sure covenant, which is the third point in the text, the property of this covenant: we make a sure covenant.