And lastly, as peace is the pillar of religion, so mutual assistance and defence of all those that enter into this league and covenant, in the maintaining and pursuance thereof, (mentioned in that sixth and last article) is the pillar of that peace, divide et impera; desert one another, and we expose ourselves to the lusts of our enemies. And who can object against the securing of ourselves, and the state, against a detestable indifferency or neutrality, but they must, ipso facto, proclaim to all the world that they intend before-hand to turn neutrals or apostates?
To conclude, therefore, having thus examined the several articles of the covenant, and the material clauses in those articles; and finding them to be, if not of the same nature, yet of the same design with the preface and conclusion; the one whereof, as I told you, at the entrance, obligeth us to the reformation of religion; the other, of our lives, as serving to the immediate and necessary support and perfecting of these blessed and glorious ends and purposes: I shall need to apologise no further in the vindicating and asserting of this covenant before us. Could we be so happy, as to bring hearts suitable to this service: could we set up such aims and ends as the covenant holds forth; the glory of God, the good of the kingdoms, and honour of the king, to which, this covenant, and every several part thereof, doth humbly prostrate itself, all would conspire to make us and our posterity after us, an happy and glorious people to all generations.
To them that object out of conscience, these poor resolutions may afford some relief, if not satisfaction; or, if these slender endeavours fall short of my design, and the reader's desires herein, I shall send them to their labours, who have taken more able and fruitful pains in this subject. To them that object out of a spirit of bitterness and malignity, nothing will suffice. He that is resolved to err, is satisfied with nothing but that which strengthens his error. And these I leave to such arguments and convictions, which the wisdom and justice of authority shall judge more proper; while I proceed to the second query propounded, for the managing of this use of exhortation; Why? Or, upon what considerations we may be persuaded to undertake this service? To enter into this holy covenant.
And the first motive that may engage us hereunto is the consideration, how exceedingly God hath been dishonoured among us, by all sorts of covenant-violation, as hath been formerly discovered at large; in the avenging whereof, the angel of the covenant stands, as once at the door of paradise, with a flaming sword in his hand, ready to cut us off, and cast us out of this garden of God—this good land wherein He hath planted us thus long. I may say unto you therefore, concerning ourselves, as once Moses in another case, concerning Miriam; "If her father had but spit in her face, should she not be ashamed?" If our father had but spit in our face by some inferior correction, should we not be ashamed? Ought we not to be greatly humbled before Him? How much more, when "He hath poured out upon us the fury of His wrath, and it hath burned us; and the strength of battle, and it hath set on fire round about?" Should we not lay it to heart, and use all means to pacify the fierceness of His anger, lest it burn down to the very foundations of the land, and none be able to quench it?
Yea, secondly, a wonderful mercy, and an high favour we may count it from God, that yet such a sovereign means is left us for our recovery and reconciliation. Infinite condescension and goodness it is in our God that, after so many fearful provocations by our unhallowed and treacherous dealing in the covenant, He will vouchsafe yet to have any thing to do with us, that He will yet trust or try us any more, by admitting us to renew our covenant with His Majesty, when He might in justice rather say unto us, as to the wicked, "What have you to do, that you should take My covenant into your mouths, seeing you hate instruction, and cast My words behind you?" Certainly, had man broken with us, as oft as we have broken with God, we should never trust them any more, but account them as the off-scouring of mankind, the vilest, the basest that ever trode upon God's ground; and yet that after so many unworthy and treacherous departures from our God, after so much unfaithfulness and perfidiousness in the covenant, (such as it is not in the capacity of one man to be guilty of towards another) that God should say to us, as once to His own people, "Thou hast played the harlot with many lovers; yet return to Me, saith the Lord:" Oh, wonder of free grace! Oh, might this privilege be offered to the apostate angels, which kept not the covenant of their creation, nor consequently their first estate, and to the rest of the damned souls in hell! Would God send an angel from heaven to preach unto them a second covenant, upon the laying hold whereon, and closing wherewith, they might be received into grace and favour; how would those poor damned spirits bestir themselves! what rattling of their red-hot chains! what shaking of their fiery locks! In a word, what an uproar of joy would there be in hell, upon such glad tidings! how many glorious churches, as Capernaum, Bethsaida, the seven churches of Asia, with others in latter times, who have for their covenant-violation been cast down from the top of heaven, where once they sat in the beauty and glory of the ordinances, to the very bottom of hell, a dark and doleful condition; and God hath never spoken such a word of comfort, nor made any such offer of recovery, and reconciliation unto them, as He hath done to us unto this day? "Surely He hath not dealt so with any people." Let it be our wisdom, and our thankfulness, to accept of it, with both hands; yea, both with hands and hearts. If God give us hearts suitable to this price that is in our hands, covenanting hearts, as He gives us yet leave and opportunity to renew our covenant, it will be to me a blessed security that we are not yet a lost people; and a new argument of hope, that He intends to do England good. If neglected and despised, whether this may not be the last time that ever England shall hear from God, I much doubt, unless it be in such a voice as that is, "I would have healed England, and she will not be healed; because I would have purged thee, and thou art not purged, thou shalt not be purged from thy filthiness any more, till I have caused My fury to rest upon thee." The Lord forbid such a thing: "for, how shall we escape, if we neglect so great salvation?"
Thirdly, We may be mightily encouraged to this service, in as much as it is prophesied of, as the great duty and privilege of gospel-times. You see the evangelical day, is one of those days wherein this prophecy and promise must be fulfilled. And it is the same privilege and happiness which was prophesied of, under the type of the sticks made one, in the hand of the prophet Ezekiel, (Ezek. xxxvii. 16. 22.) For, though in the literal sense, it be to be understood, as it is expressed, of the happy reunion of that unhappy divided seed of Jacob, Joseph and Ephraim, Israel and Judah; yet in a gospel sense, it is to be applied to the churches of Jesus Christ, in the latter days, which tho' formerly divided and miserably torn by unnatural quarrels, and wars, yet Christ, the King of the Church, hath a day wherein He will make them one in His own hand: the great and gracious design which we humbly conceive Christ hath now upon these two nations, England and Scotland, even after all their sad divisions and civil discords, to make them one in His right hand, to all generations. And this gives me assurance, that the work shall go on and prosper, yea, prosper gloriously, it having a stronger foundation to support it than heaven and earth, for they are upheld but by a word of power. But this work, which is called the new heavens and the new earth, is upheld by a word of promise; for "we, according to His promise, look for new heavens, and a new earth, wherein dwells righteousness." I say, by a word of prophecy and promise, which, it seems, is stronger than God Himself; for His word binds Him, so that He can as soon deny Himself, as deny His promise. There shall be therefore an undoubted accomplishment of these things, which are told us from the Lord. God will find, or make a people, who shall worship Him in this holy ordinance; and upon whom He will make good all the mercy and truth; all the peace and salvation which is bound up in it: only therefore let me caution and beseech you, not to be wanting to yourselves and your own happiness: "Judge not yourselves unworthy of such a privilege," nor "reject the counsel of God against your own souls; sin not against your own mercies," by withdrawing yourselves from this service, or rebelling against it. "God will exclude none, that do not exclude themselves." Yea, further, this seems to speak an argument of hope, that the calling of the Jews, and the fulness of the Gentiles, is not far behind; inasmuch as God begins now to pour out His promise in the text upon the churches, in a more eminent manner than ever we, or our fathers, saw it in a gospel sense: and, surely, gospel performance must make way for that full and universal accomplishment thereof, which shall unite "Israel and Judah, Jew and Gentile, in one perpetual covenant unto the Lord, that shall never be forgotten." The gospel day is nothing else but the dawning of that great universal day in the text, wherein God will make one glorious Church of Jew and Gentile; the day star whereof is now risen in our horizon: so that I am humbly confident that the same shores shall not bound this covenant, which bound the two now covenanting nations; but, as it is said of the gospel, so it will be verified of this gospel covenant; "The sound thereof will go into all the earth, and the words of it to the ends of the world." There is a spirit of prophecy that doth animate this covenant, which will make it swift and active; swift to run: "His word runs very swiftly." And active, to work deliverance and safety not only to these two kingdoms, but to all other Christian churches groaning under, or in danger of, the yoke of Antichristian tyranny, whom God shall persuade to join in the same, or like association and covenant. So that, me-thinks, all that travail with the Psalmist's desire "of seeing the good of God's chosen, and rejoicing in the gladness of His nation, and glorying with His inheritance," will certainly rejoice in this day, and in the goodness of God which hath crowned it with the accomplishment of such a precious promise as here lies before us: while none can withdraw from, much less oppose, this service, but such as bear evil will to Zion, and would be unwilling to see the ruin and downfall of Antichrist, which this blessed covenant doth so evidently threaten.
Fourthly, This hath been the practice of all the churches of God, before and since Christ; after their apostasies, and captivities for those apostasies, and recoveries out of these captivities, the first thing they did was to cement themselves to God, by a more close, entire, and solemn covenant than ever. Nehemiah, Ezra, Hezekiah, Jeremiah, Josiah, will all bring in clear evidences to witness this practice. This, latter churches have learned of them, Germany, France, Scotland. But what shall I need to mention the churches, whenas the God of the churches took this course Himself; who, when He pleases to become the God of any people or person, it is by covenant; as with Abraham, "Behold, I make a covenant with thee." And whatever mercies He bestows upon them, it is by covenant. All the blessings of God's people are covenant blessings: to wicked men, God gives with His left hand, out of the basket of common providence; but to His saints, He dispenseth with His right hand, out of the ark of the covenant. "I will make an everlasting covenant with you, even the sure mercies of David."
Yea, which is yet more to our purpose, when the first covenant proved not, but miscarried, not by any fault that was in the Covenant-Maker, no, nor simply in the covenant itself; for, if man could have kept it, it would have given him life; I say, when it was broken, God makes a new covenant with His people. "Not according to the covenant which I made with their fathers, which My covenant they brake.... But this shall be the covenant, ... I will put My law in their inward parts, and write it in their hearts, and will be their God, and they shall be My people." Because they could not keep the first covenant, God made a second that should keep them. Oh! that while we are making a covenant with our God, He would please to make such a covenant with us; so would it be indeed a "perpetual covenant, that should not be forgotten." Well, you see we have a covenanting God, a covenant-making God, and a covenant-renewing God; be we "followers of God, as dear children:" let us be a covenanting people, a covenant making, a covenant-renewing people; and as our God, finding fault with the first, let us make a "new covenant, even a perpetual covenant, that shall never be forgotten."
A fifth motive to quicken us to this duty, may be even the practice of the Antichristian state and kingdom; popery hath been dexterous to propagate and spread itself by this means. What else have been all their fraternities and brotherhoods, and societies, but so many associations and combinations politic, compacted and obliged, by oaths and covenants, for the advancing of the Catholic cause, whereby nations and kingdoms have been subdued to the obedience of the Roman mitre? And prelacy (that whelp) hath learned this policy of its mother papacy (that lioness) to corroborate and raise itself to that height, we have seen and suffered by these artifices; while, by close combinations among themselves, and swearing to their obedience, all the inferior priesthood, and church-officers, by ordination engagements and oaths of canonical obedience, a few have been able to impose their own laws and canons, upon a whole kingdom; yea, upon three kingdoms, it being an inconsiderable company, either of ministers or people (the Lord be merciful to us in this thing) that have had eyes to discover the mystery of iniquity, which these men have driven; and much more inconsiderable, that have had hearts to oppose and withstand their tyranny and usurpations. And why may not God make use of the same stratagem to ruin their kingdom, which they used to build it? Yea, God hath seemed to do it already, while in that place where they cast that roaring canon, and formed their cursed oath, for the establishing their Babel prelacy, with its endless perpetuity. In the very same place hath this covenant been debated and voted, once, and a second time, by command of public authority, for the extirpation of it root and branch, and the casting of it out for ever, as a plant which "our heavenly Father hath not planted." And who knows, but this may be the arrow of the Lord's deliverance, which, as it hath pierced to the very heart of prelacy, so it may also give a mortal wound to the papacy itself, of which it will never be healed by the whole college of physicians (the Jesuits), who study the complexion and health of that Babylonian harlot.
In the sixth and last place, the good success this course hath found in the churches, may encourage us with much cheerfulness and confidence to undertake this service. It hath upon it a probatum est, from all that ever conscientiously and religiously used this remedy. It recovered the state and church of the Jews, again and again, many a time, when it was ready to give up the ghost; it recovered and kept a good correspondency between God and them, all the time it was of any esteem and credit amongst them. It brings letters of testimonial with it, from all the reformed churches; especially from our neighbour nation and church of Scotland, where it hath done wonders in recovering that people, when all the physicians in Christendom had given them over. It is very remarkable. God promiseth to bring them "into the bond of the covenant;" and in the next verse it follows, "and I will purge out the rebels from among you." There is an [and] that couples this duty, and this mercy together; "I will bring you into the bond," "And I will purge out." The walls of Jericho have fallen flat before it. The dagon of the bishop's service-book broke its neck before this ark of the covenant. Prelacy and prerogative have bowed down, and given up the ghost at its feet. What a reformation hath followed at the heels of this glorious ordinance! and truly, even among us, as poorly and lamely, and brokenly, as it hath been managed among us. I am confident, we had given up the ghost before this time, had it not been for this water of life. Oh! what glorious success might we expect, if we did make such cheerful, such holy, such conscientious addresses, as become the law of so solemn an ordinance! truly, could I see such a willing people in this day of God's power, as are here in the text, encouraging and engaging one another, in an holy conspiracy; "Come, let us join ourselves to the Lord, in a perpetual covenant;" I have faith enough to promise and prophesy to you in the name of the Lord, and in the words of His servant Haggai, "From this very day I will bless you." And that you may know of what sovereignty this ordinance is; take notice of this, that this is the last physic that ever the church shall take or need; it lies clear in the text; for it is an everlasting covenant; and therefore the last that ever shall be made. After the full and final accomplishment of this promise and duty, the church shall be of so excellent a complexion, that "the inhabitant shall not say, I am sick: the people that dwell therein, shall be forgiven their iniquity." The Lord make it such physic to us for Christ's sake.