Again, Thirdly, to that end, labour to approve yourselves to God in this service, in the uprightness and sincerity of your hearts. The want of this, God lays oft to the charge of the Israelites, as in other duties, so especially in this, which is now before us, "They lied to Him with their tongues: for their heart was not right with Him; neither were they stedfast in His covenant." And this stood between them and their acceptance: God tells the prophet Ezekiel as much; "Son of man, these men have set up their idols in their hearts, and put the stumbling-block of their iniquity before their face; should I be inquired of at all by them?" They come with their hearts full of their lusts; so many lusts, so many idols; and for this God refuseth to be inquired of by them: "should I be inquired of?" is as much as, "I will not be inquired of." It is a denial with disdain; "should I?" Or, if they be so impudent to inquire, He will not answer; or if He give them an answer, it shall be a cold one; He will give them their answer at the door; better none; "I will answer them according to the multitude of their idols," i.e. according to the merit of their idolatry: they bring the matter of their own damnation with them, and they shall carry away nothing else from Me, but the answer or obsignation of that damnation. Oh! it is a dangerous thing, to bring the love of any sin with us to the ordinances of God, "If I regard iniquity in my heart, the Lord will not hear my prayer." And so may we say to our own souls; if I regard iniquity, the Lord will not accept my person, He will not regard my covenant. If God see anything lie nearer our hearts than Himself, He will scorn us, and our services. If, therefore, you would be accepted, "out with your idols;" cast out the love of sin, out of your hearts; and be upright with your God in this holy undertaking. It is the main qualification in the text, "they shall inquire the way to Zion, with their faces thitherward," i.e., in sincerity, with uprightness of spirit, with the full set and bent of their souls: as it is said of Christ, when He went to His passion; "He stedfastly set His face to go up to Jerusalem." He went with all His heart to be crucified; with a strong bent of spirit. Beloved, we are not going to "crucifying work," (unless it be to crucify the flesh with the affections and lusts) but to marriage work; "to join ourselves to the Lord, in an everlasting covenant." Let us do it "with our faces Zion-ward;" yea, let us stedfastly set our faces reformation-ward and heaven-ward, and God-ward, and Christ-ward, with whom we enter covenant this day. A man may inquire the way to Zion, with his face towards Babylon; a people or person may enter covenant with God, with their hearts Rome-ward, and earth-ward, and sin-ward, and hell-ward. Friends, look to your hearts. "Peradventure, said Jacob, my father will feel me, and I shall seem to him as one that mocks, and I shall bring a curse upon me, and not a blessing." Without all peradventure, may we say, our Father will feel us; for He searcheth all hearts, and understandeth the imagination of the thoughts. If we be found as they that mock, shewing much love with our mouths, while our hearts are far from Him, we shall bring a curse upon ourselves; yea, and upon the kingdoms also, and not a blessing. It is reported to the honour of Judah, in the day of their covenanting with their God; "they had sworn with all their heart, and with their whole desire." And their success was answerable to their sincerity; for so it follows, "And the Lord was found of them, and gave them rest round about." Oh! that this might be our honour and happiness in this day, of our lifting up our hands to the most high God, that God might not see in us a double heart, an heart and an heart, as the Hebrew expresses it, i.e. one heart for God, and another for our idols; one heart for Christ, and another for Antichrist,: but He might see us a single, upright hearted people, without base mixtures and composition; for He loves truth, i.e. sincerity, in the inward parts; that He finding such sincerity as He looks for, we also might find such success as we look for; safety and deliverance to both the nations; yea, that both in respect of our sincerity and success, that might be made good upon us that is spoken to the eternal honour of that good king Hezekiah, "And in every work that he began in the service of the house of God, and in the law, and in the commandments to seek his God, he did it with all his heart, and prospered." Universal sincerity is accompanied with universal prosperity; in all he did, he was upright, and in all he did, he prospered. Brethren, whatever you want, be sure you want not sincerity; let God see you fully set in your hearts to take all from sin, and to give all to Jesus Christ; me-thinks I hear God saying unto us, "according to your uprightness, so be it unto you."
In the Fourth place, if you would be accepted by God in this holy service, labour to make God your end. It is your pattern in the text, "they shall go and seek the Lord;" it was not now "howling upon their beds for corn and wine," as formerly; of which God says, "they cried not unto Me," i.e., they did not make God the end of their prayers; as elsewhere God tells them: "When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye fast to Me, even unto Me?" In seventy years, they kept sevenscore fasts in Babylon; and yet, amongst them all, they kept not one day unto God; for though the duty looked upon God, they that did the duty did not look upon God; that is, they did not set up God, as their chief end, in fasting and praying: they mourned not so much for their sin, as for their captivity; or, if for their sin, they mourned for it not so much as God's dishonour, as the cause of their captivity; they were not troubled so much, that they had by their sins walked contrary to God, as that God, by His judgments, had "walked contrary to them." They fasted and prayed, rather to get off their chains than to get off their sins; to get rid of the bondage of the Babylonians, than to get rid of the servitude of their own base lusts. But now, blessed be God, it was otherwise: "the children of Israel shall come, they and the children of Judah together" to what end? "They shall seek the Lord," i.e. they shall seek God for Himself, and not only for themselves; "going and weeping;" why? Not so much that He hath offended them, as that they have offended Him; for their sins, more than for their punishments; so it is more distinctly reported, "A voice was heard upon the high places, weeping and supplications of the children of Israel; because they have perverted their way, and have forsaken the Lord their God." They had forgotten God before, not only in their sins, but in their duties; "they cried not to Me; they fasted not to Me; not at all unto Me." But now they remember the Lord their God; they seek His face; they labour to atone Him; yea, they seek Him to be their Lord, as well as their Saviour; to govern them, as well as to deliver them; "they ask the way to Zion;" they require as well, and more, how they should serve Him, as that He should save them. "The Lord is our judge, the Lord is our law-giver, the Lord is our king, He will save us." Beloved Christians, let us write after this copy, and in this great business we have in hand, let us seek God, and seek Him as a fountain of holiness, as well as a fountain of happiness. Take we heed of those base, low, dung-hill ends, which prevailed upon the Shechemites to enter into covenant with the God of the Hebrews, "shall not their cattle and substance be ours?" Let the two nations, and every soul in both the nations, that lift up the hand to the most high God, in this holy league and covenant, take heed of, and abhor such unworthy thoughts, if they should be crowding in upon this service, and say unto them, as once Christ to Peter, "get thee behind me, Satan; thou savourest not the things that be of God, but the things that be of men." You may remember how it fared with Hamor, and his son Shechem, and their people, to whom they propounded these base ends. God did not only disappoint them of their ends, but destroy them for them; their aims were to get the Hebrews' substance and cattle; but they lost their own, with lives to boot; "For it came to pass on the third day, when they were sore, two of the sons of Jacob, Simeon and Levi, came upon the city boldly, and slew all the males. And the sons of Jacob came upon the slain, and spoiled the city; they took their sheep, and their oxen, and all their wealth." A most horrid and bloody treachery and cruelty in them, which stands as a brand of infamy upon their foreheads to this day; but a most just and righteous censure from God, and a caution to all succeeding generations, of prostituting heavenly and holy ordinances to earthly and sensual ends. Oh! let it be our "admonition, upon whom the ends of the world are come, to the end, that we may not tempt God, as they also tempted." For, if God so much abhorred, and so severely punished these worldly respects in the men of the world; if God was so angry with poor purblind heathen, who had no other light for their guide, but the glimmering light of nature; how will His anger not only kindle, but flame in the avenging of such baseness upon Christians, a people of His own, who have the glorious light of the gospel of Jesus Christ, to discover to them higher and heavenly ends and references? So that such a kingdom, people, or person, that should dare to bring such base carnal ends, to so spiritual and divine a contract, should be made a monument of the wrath and vengeance of divine justice; and while they propound to themselves safety, or riches, or greatness, from such an excellent ordinance, God makes it by a strange but a righteous hand, an occasion of misery and ruin to them and their posterity, to many generations.
Christians, labour to set up God in this day and duty, wherein you engage yourselves so nigh unto Him; and if you would have heavenly blessings, see that you propound and pursue heavenly ends and aims; lest, while you come to make a covenant with God, you commit idolatry against Him. Whatsoever we make our ultimate and highest end, we make our God. If therefore you cannot make God your sole, your only end, yet be sure you make Him your choicest, your chiefest end; keep God in His own place; and let all self-respects whatsoever vail to His glory, according to that great rule, "whether you eat or drink, or whatsoever ye do, do all to the glory of God."
Fifthly, To do this business to acceptation, we must do it cheerfully: as God loves a cheerful giver, so He loves a cheerful hearer, a cheerful petitioner, and a cheerful covenanter; and you have it in the text too, "come let us;" there is their readiness and cheerfulness to the work; as it was that for which the apostle doth commend his Macedonians in another service. "This they did, not as we hoped, but first gave themselves to the Lord." So these, they give themselves to God of their own accord, "come let us." Oh! that the ministers of the Gospel might have occasion to make the same boast of you, concerning this solemn ordinance before you, that they might say and rejoice, that you were a people, "that gave yourselves to the Lord," and unto the work of reformation, not by a Parliamentary fear, or by our ministerial compulsions; but, above our hopes, and beyond our expectations; of your own accord. See what a wonder, not only of cheerfulness, but of joy and triumph, is recorded of the Jews in king Asa's time, in their taking of the covenant. "They sware unto the Lord with a loud voice, and with shouting; and with trumpets, and with cornets. And all Judah rejoiced at the oath; for they had sworn with all their hearts." There was indeed a severe mulct, a capital censure enacted, against those that should refuse, and reject this ordinance. "They should be put to death, whether great or small, whether man or woman." A very grievous censure; but it seems there was neither need, nor use for it; "for all Judah rejoiced at the oath;" the people looked upon this service, not as their pressure, but as their privilege; and therefore came to it, not with contentedness only, but an holy triumph, and so saved the magistrate and themselves the labour and charges of executing that sentence on delinquents. Oh! that this may be your wisdom and honour; that whatever penalty the honourable Parliaments of either nation, shall in their wisdom think fit to proportion to the grievous sin of rebelling against this covenant of the Lord; (and it seems by the instance before, that whatsoever penalty they shall ordain less than death, will not be justice only but moderation) I say, whatever it shall be, it may be rendered useless and invalid by the forwardness and rejoicings of an obedient people; that all England, as well as Scotland, would rejoice at the oath, and swear with all their hearts. For certainly it will not be so much our duty as our prerogative, as I have shewed you before, to enter into covenant with God and His people. It is the day of God's power: the Lord make you a "willing people." And, as a testimony of this willingness and joy, imitate the people here in the text, and stir up one another, and provoke one another to this holy service. "Let us join ourselves to the Lord." They express their charity, as well as their joy; they would not go to Zion alone; they call as many as they meet with them; "come let us join ourselves to the Lord." Oh, that this might be your temper! It is the very character of the evangelical church; as both Isaiah and Micah have described it; their words be the same. "Many people shall go and say, come ye, and let us go up to the mountain of the Lord." Oh! that while neutrals and malignants do discourage one another, and set off one another, and embitter one another's spirits; God and His ministers might find you encouraging each other, and provoking one another, and labouring to oil one another's spirits, to this (as other) Gospel duty and prerogative; God could not choose, but be much pleased with such a sight. I might have made this a distinct qualification, but for brevity's sake, I couch it under this head. I come to the last. If you would be accepted, bring faith with you to this service: and that in a fourfold reference; 1. God. 2. The ordinance. 3. Ourselves. 4. Jesus Christ.
First, In reference unto God; "for he that will come to God," in any ordinance, "must believe that God is and that He is a rewarder of them that diligently seek Him." There is nothing God takes better at His people's hand, than when they come with their hearts as full of good thoughts of God as ever they can hold; such as, "Lo, this is our God, we have waited for Him, and He will save us; we have waited for Him, we will be glad, and rejoice in His salvation." "He will save," "we will be glad," i.e., God will undoubtedly give us occasion of gladness and triumph in His praises. Oh, sweet and blessed confidence of divine goodness! how well doth this become the children of such a father, who hath styled Himself the Father of mercies? Good thoughts of God do mightily please, and even engage God to shew mercy to His people. "Let us therefore come with boldness to the throne of grace;" even in this ordinance also, "that we may obtain mercy, and find grace to help us in this time of our need."
Secondly, Let us bring faith in reference to the duty; as we are to believe well of God, so we are to believe well of the duty, that it is an ordinance wherein God will be sanctified, and found of them that seek Him. It is not enough, that we seek Him in His ordinance, but that we believe it to be His ordinance. "Whatever is not of faith, is sin;" He speaks not of a faith that doth justify the person; but of a faith that doth justify the performance; that is, a thorough conviction of conscience, that the work, whatsoever it is, is such that the word will bear me out in it, such as God Himself doth approve. To do doubtfully, is to do sinfully; an ignorant person cannot please God.
Thirdly, Bring faith in reference to your own persons; believe that God will accept of them in this ordinance; whatever your success shall be in regard of the kingdom, yet you shall find acceptance in regard of your persons: so the church. "Thou meetest him that rejoiceth, and worketh righteousness, those that remember Thee in Thy ways." When a people or person can say, as the church in another place, "In the way of Thy judgments, have we waited for Thee, O Lord; the desire of our soul is to Thy name, and to the remembrance of Thee," God will not stay till they come unto Him, but He will meet them half-way; "thou meetest him," like the father of the prodigal, while they are yet half-way, He will see, and run, and meet, and fall upon their neck; and while they weep at His feet, tears of contrition; He will weep over their necks, the tears of compassion: Oh! stir up yourselves, and engage your faith to believe, and expect a gracious entertainment. If God see you coming in the integrity and uprightness of your hearts, to enter into covenant with God, to take Him as your God, and to give up yourselves to be His people, to take away all from sin, and to give all to Jesus Christ; He will certainly take it well at your hands, and say unto you, "come, my people, and welcome; I will be your God, and you shall be my people;" which that you may not miss of,
In the fourth place, come believingly, in reference to Jesus Christ; be sure you bring a Christ with you; for "He hath made us accepted in the Beloved." Come without a Christ, and go without acceptance.
The day of atonement among the Jews was called the day of expiation; and the word kippurim is derived from an Hebrew root, that signifies to cover; and so the day of atonement was as much as to say, "the day of covering; the covering of nakedness: and the covering of sin." "Blessed is the man whose transgression is forgiven, and whose sin is covered." In which very name of the day, the ground or reason is held forth, why it was called a day of atonement, because it was a day of covering: wherein Christ was typified, Who is the "the covering of the saints; the long white robes of His righteousness" covering both their persons and performances; so that the nakedness of neither doth appear in the eyes of His Father; "He hath beheld no iniquity in Jacob, neither hath seen perverseness in Israel." Why? Not because there was no "iniquity in Jacob, nor perverseness in Israel," for there was hardly any thing else; but because their iniquity and perverseness were hid from His eyes, being covered with the mantle of His Son's righteousness, the Messiah, which He had promised, and they so much looked for. Let us therefore in this service, as in all, "put on the Lord Jesus." That as Jacob in the garments of his elder brother Esau, so we in the garments of our elder brother Jesus, may find acceptance and obtain the blessing. And thus much be spoken concerning the first branch of this third query, how to acceptation?
I come now to the Second branch of it, and that is, How to perpetuity? Or, how may we perform this service so that it may be "an everlasting covenant, that may never be forgotten?" To that end, take these few brief directions, and I have done.