The Covenants And The Covenanters Part 8

2. The approbation; and G.o.d answers thee accordingly, He hath avouched, set up thee to be His people; particularly to two privileges; 1. To be His peculiar people, the people of His own proper possession, joined so high, united so near, that they are admitted to a partic.i.p.ation of many heavenly privileges; the actions of the one being communicated to the other; man's prayer is called G.o.d's, "I will make them glad in the house of My prayer," G.o.d's people called man's, Moses's people, Moses's law: so in the law of G.o.d, and in his law, that is, the righteous man's law.

2. To keep His commands: this seems rather to be a duty than a prerogative, yet a prerogative it is for a Christian to be holy, obedient, righteous: both directly, and accidently. 1. Directly; the scripture teacheth so. The fruit of a Christian's being made free from sin is unto holiness. "If you will fear the Lord and serve Him" (these are Samuel's words to the people) "and not rebel:" what then? what shall we have? "Then shall you and your king continue to follow the Lord."

Solomon, setting down the recompence of a righteous person, saith, his reward shall be double, in himself, and in his posterity; in himself, "he shall walk on in his integrity," in his posterity, "they shall be blessed after him." 2. Accidently: holiness is a privilege, as well as a duty; it is a reward, a benefit to him who walks therein. It may, and oft doth daunt their persecutors, that otherwise would have taken away their lives. The heathens observe that the majestic presence of a prince hath dashed the boldness, and so prevented the execution of some villanous attempt by a base traitor against their persons: and Christians know that the power of holiness is able to dazzle the proudest spirits. Herod, saith the text, "feared John," and so a long while did him no hurt. And the emperor Adrian ceased his persecution against the Christians of his time, when he understood of their holiness of life. So true it is both ways, that the punishment of sin is sin, and the reward of the command is the command.

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 G.o.d:" all this evidenceth G.o.d's approbation of an engaging heart.

3. The reason and ground of G.o.d'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 G.o.d directly observes with an approving eye. The particulars are three here specified, and all elsewhere expressly subjected to this eye of G.o.d. _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 G.o.d, and to such also G.o.d 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 G.o.d, G.o.d hath avouched thee, and will do as He hath said, and again, as He hath said; the repet.i.tion whereof seems to argue contentedness in G.o.d, in that, by this avouchment, a way was opened for the accomplishment of His promise. "G.o.d 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. G.o.d 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 G.o.d 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 bra.s.s, 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 G.o.d!

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 G.o.d: no consideration can enter our hearts, no occurrent happen in our lives, but it offers reasons enforcing this duty. We are engaged to G.o.d 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 G.o.d's providence over us; all the effects of G.o.d'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 G.o.d. _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 G.o.d," 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 G.o.d. 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 releas.e.m.e.nt shall be thus pretended: all is but seemingly to stop the mouth of conscience, that saith, they must both make and pay vows unto G.o.d. 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._

The point thus propounded, and in several particulars described, wherein and whereby the soul may be engaged; there is nothing remaining, but the practice of it, and that is yours. Up then, and be doing; disoblige yourselves, and be no longer servants to the world, to sin, to obey either in the l.u.s.ts thereof; but be ye bound to serve righteousness, and the G.o.d of righteousness; for His service is perfect freedom. In this encouragement to this work, that I might do as much as I can, in this little time granted, and gained for preparation and delivery; I would advise, exhort, resolve, and so prevent irreverence, backwardness, and doubting; that neither the ignorant may profane, nor the refractory contemn, nor the scrupulous question this holy ordinance of G.o.d, as unholy needless, ambiguous. Let this encouragement then be received in words: 1. Cautionary. 2. Hortatory. 3. Satisfactory.

1. _Cautionary._--Let this great work be done judiciously, cautiously, and as an ordinance of G.o.d. Take we heed therefore, 1. To the manner. 2.

To the matter. 3. To the consequence.

1. _To the manner._ See that it be done; 1. Cheerfully. 2. Religiously.

_First_, Cheerfully and willingly; for so did the people of Israel in their covenanting with G.o.d: "They swore unto the Lord with a loud voice, with shoutings, and trumpets, and music, and they rejoiced because of the oath." G.o.d loves a cheerful giver, His heart is toward those that willingly offer themselves to the work of the Lord. And here, let me not conceal the mercy of the Lord to us, in the work now in hand; for why should not the Lord have the glory of all His favours? G.o.d hath directed our hearts to this duty, cheered up our affections to this engagement. Who almost sees not His hand in all this? This cheerfulness and forwardness I now call for, I did, I do, I hope, I shall see.

1st. _I did see._ Which of us, brethren, hath not his heart yet rejoicing, but even to think upon this work, this last Monday in this place? Here was cheerfulness: who was not glad to see it? Who was not encouraged to it? Here was a willing people freely offering themselves to be bound to the Lord. Here was rejoicing; 1. In the performance: The like duty was never seen in our days within this land. It was, I am persuaded, the very birth-day of this kingdom, born anew to comfort and success; our hearts were then so elevated, they are not settled yet. 2.

For the performance of such a duty, in such a manner, by such persons.

You might here have seen the Hon. House of Commons, unanimously, with hearts and hands lifted up to the heavens, swearing to the Most High G.o.d. Here might you have seen our dear brethren, the n.o.ble and learned Commissioners of Scotland, willingly coming into this covenant of truth, as the representatives of, and a pledge for the whole kingdom. Here might you have seen the grave and reverend a.s.sembly of Divines, forwardly countenancing others, willingly submitting themselves to this bond of the Lord. What I then saw, and now rehea.r.s.e, most of you can attest. Ask your fathers, consult with the aged of our times, whether ever such a thing were done in their days, or in the days of their fathers before them.

2d, _I do see;_ and believe the like now: I have ground to be persuaded, that you also come with alacrity to this service. 1. The order for the taking, honours you with this, that you were desirous of yourselves, without compulsion, to take this upon you: blessed therefore be you of the Lord, and blessed be the Lord for you. 2. The fulness of this present a.s.sembly, called only for this end, for this duty. The nature of your persons. n.o.bles, knights, gentlemen, submit themselves to the yoke of the Lord. Colonels, captains, officers in the army, soldiers; even these also stand not off from, but close to, and for this work in hand.

Those of the Scots nation within this city, by their willingness, do give a check to this cavil raised by some, who have nothing else to say, yet say this, perhaps the kingdom of Scotland will not take it. We can instance in none, none that I know here. The ministers of the Lord, that have refuged themselves to this little sanctuary, both increase and honour the number of them that swear, their own callings, and themselves. All these, as they have forwardly offered, so doubtless will earnestly repair, in their lot, the breaches made in the Lord's house.

Here is cheerfulness.

3d, I hope, I shall see and hear, the next Lord's day, or the next convenient time, all our people readily coming into this bond; that so, both English and Scots, parliament and a.s.sembly, n.o.bility and city, may all rejoice together.

_Second_, Religiously: G.o.dly works must be done in a G.o.dly manner, that the act done for G.o.d's glory may be sanctified with G.o.d's presence. With what serious humiliation, and hearty prayers did Nehemiah begin this duty? What a number of able men did Josiah collect together? And how reverently did they read in the Scriptures, and speak of the nature of the covenant? Both Nehemiah by praying, and Josiah by reading, desired in this holy business to approve themselves followers of holiness in the sight of G.o.d. And at the last taking in this place, who was not touched with that feeling prayer, made by that man of G.o.d[8]; that G.o.dly exhortation, which followed from another[9]; that pithy relation by that man of name[10]; that soul-affecting thanksgiving, wherewith a G.o.dly doctor closed the day[11]? and, that no less piety and love of G.o.d might appear in you, after you resolved upon the work; you desired that the ordinance might be sanctified to you by the word of G.o.d and prayer; you moved me to this employment, and got it ordered accordingly: and now, I doubt not, but in the action, you will do it with such reverence of G.o.d's majesty, such awfulness of heart, that in lifting up your hands to the most high G.o.d, He may be pleased to accept the sacrifice, and make it comfortable. Thus to the manner.

II. To the matter. For the matter, that it be lawfully warranted by the Word of G.o.d. To examine these particularly, in all and several parts thereof, were the work of a volume, not of one sermon; that will be done by others: but to do something, and what we may for this time; it is not difficult to parallel from Scripture this covenant in all the parts of it. The lawfulness of covenanting, I suppose not questionable, as a furtherance and help to a spiritual progress; we find it oft used: the New Testament affords but rare instances, the church then in its infancy having little occasion, and as little need of such combining, fasting and days of prayer, which are of the same nature, we find often; and the angel "lift up his hand, (a covenanting gesture) and swore by Him that liveth," (a covenanting act,) but the Old Testament is full. Take then this as granted, and come to the particular materials, and in every part, for every article, we can find an instance. The articles in this covenant are six: the preamble sets forth, 1. The occasion; their aim at G.o.d's glory, their enemies aim at their ruin. 2. The pattern; the commendable practice of those kingdoms, and the example of churches in all ages. The close containeth their resolution against all impediments that may either stop the taking, or disable the keeping of this league, their own sins. The body of the covenant contains the articles; the lawfulness of which seems thus to be warranted.

The first is the reformation of the false, and the preservation of the true wors.h.i.+p of G.o.d, and the uniting of all the kingdoms in that truth thus reformed. Such a covenant took Asa, and his people. The first is for the reformation of religion decayed. He purged away all the dross, and removed all the defects. He repaired the altar of the Lord, the main part of their ceremonial covenant. Then for the uniting of the kingdoms in the embracing of this truth. Asa gathered all Judah and Benjamin, this was his own people, the subjects of one kingdom; and with them the strangers, that is, the inhabitants of Ephraim, Mana.s.seh, and Simeon, these were the people of another land. So here are the persons covenanting, the matter covenanted to. The persons, the subjects, two several kingdoms; the matter, reformation, and to seek the G.o.d of their fathers; to this they all swear, like as the inhabitants of England, Scotland and Ireland, meet all in one duty, even a covenant, and that to one end, to seek and serve G.o.d in the purity of His ways, after the purity of His will; to this, as Asa and his people, we swear.

The second is the extirpation of idolatry and wickedness, and all things contrary to truth, not according to G.o.dliness, the proper and perpetual matter of all covenants. So did Asa, so did Joash, so did Josiah, so did Nehemiah. 1. Asa took away all abominations. He was impartial, sparing neither sin, place, nor person: not sin, he removed all abominations; not place, from all places, towns of his inheritance, and of his conquest; not person, he deposed his mother, or rather grandmother from her state for her idolatry. 2. Joash, or his covenanters. Indeed the people of the land, (for such usually are most zealous) they ruined the altars, house and all. They broke down all the monuments of idolatry, all to pieces, thoroughly, to some purpose, priest and all. They slew Matthan priest of Baal with the sword. 3. Josiah purged the whole kingdom: and Nehemiah with zeal, extirpated the strange wives Here is a covenant that rooted out idolatry, popery, the Baalistical prelate Matthan, and all his prelatical faction the Chemarim, and all this, for this end, that the Lord might be one, and His name one.

The third is, the preservation of the liberties of the kingdom and the king, for matters merely civil. Such was that covenant that Jehoiada established, after their engagements for spirituals to G.o.d. He made a covenant between the king and people, that he should preserve their liberties, they his authority, and both each other mutually.

The fourth, for the discovery and punishment of malignants, that increase or continue our division. Without a covenant such a discovery did Mordecai make of Bigthan and Teresh, the king's eunuchs. Such a discovery made the Jews of Sanballat, and his fellows to Nehemiah.

Josiah was not without his informers. But with a covenant was the punishment of such varlets settled. Whosoever would not seek the Lord G.o.d of their fathers, should be slain without sparing, be he whom he would be, small or great, man or woman. For why should not every one value the public above the private, the common good before his own?

The fifth, the preservation of the union, and of the pacification between the two kingdoms. This is the matter of all civil leagues. Such a league made Isaac with Abimelech, Jacob with Laban, David with Hiram.

But chiefly such a pacification doth G.o.d promise to make between Israel and Judah. They should both live under one king, so do the English and Scots: and both dwell in one land, so do the English and Scots: they shall have the same ministry and religion; so do labour the English and Scots: and a pacification will G.o.d make between them, and that by covenant, and such a covenant, as should never be forgotten or broken; such a thing are we doing now, and then G.o.d's sanctuary shall be placed among us, the sanctuary of His presence, service, protection, which is our expectation and our hope.

Lastly, The firm adhering to this covenant, and continuance in the same notwithstanding all opposition, contradiction, dissuasion to the contrary whatsoever. All the people stood to the covenant. This was Josiah's care not only for himself, but for his people; "He made all that were found in Judah and Benjamin to stand to it; so all his days they turned not back from the Lord G.o.d of their Fathers." This is the covenant, and this is a general view of the general matter; this is according to the aim of those that made it, take it, swear to it. Who but an atheist can refuse the first? who but a papist the second? who but an oppressor, or a rebel, the third? who but the guilty, the fourth?

who but men of fortune, desperate cavaliers, the fifth? who but light and empty men, unstable as water, the sixth? In a word, the duty is such, that G.o.d hath ordained; the matter is such, as G.o.d approveth; the taking such, as G.o.d observeth; and the consequences such, as G.o.d hath promised. And in them stands my third caution, to which I now come.

III. To the consequences. For the consequences, and issues that do or must follow upon the taking, be also cautelous; take heed that after this heart-engagement to G.o.d, none start back like a broken bow. See that you neither, 1. Falsify the oath; or, 2. Profane the oath.

I. Do not falsify the oath, making the actions of the outward man contrary to this action of the heart. An oath is one of the two immutable things, wherein it is impossible that G.o.d should lie; not fitting, that man should. The people's forementioned example teaches constancy, they stood to it. The covenants ordinary epithet [everlasting] implies continuance: neither can G.o.d, nor should man play the children, say and unsay. All our covenants in Him should be yea; not yea, and nay. If we prove loose, we prove false, and lie unto G.o.d that made us. Take heed to your covenant. This stone, these walls, these pillars, these seats shall witness against you, that ye denied Him: to falsify the engagement, is to deny our G.o.d; His power, His revenging justice, His word, His presence, and the like; if you wilfully falsify this oath wherewith you are bound, as much as in you lies, you make G.o.d any thing but a G.o.d. Keep truth and fidelity for ever.

II. Do not profane it by a slight esteem, by an irreverent taking, by an unholy life.

_First_, By a slight esteem, as a matter of no moment. Can that be a trifle, which is the fruit of the judicious consultations of the agents of both kingdoms, as the only means to perpetuate the union? Can that be a trifle, which was produced by such, who had merely the glory of G.o.d before their eyes as conducing much thereto? Can that be a trifle, which is published as the main and sole preventive of all the b.l.o.o.d.y plots of G.o.d's enemies against the truth? Can that be a trifle, which is now cleaved to as a means more effectual, and a degree above supplications, remonstrances, protestations, to preserve ourselves, and our religion?

All this and more the preamble speaks.

_Second_, By irreverent taking. It was resolved on after mature deliberation. It is a lifting up of the hand to the most high G.o.d, and a swearing by His name, and G.o.d's name must not be taken in vain: such will G.o.d not hold guiltless. But of this before.

_Third_, By an unholy life. Such a thing would mar all we have done; though defiled with former sins, yet now sin no more: our covenant forbids it: our state now stands thus. Either by our sins we shall make a breach into our covenant, or by our covenant make a breach from our sins. In the close of the covenant, we resolve on the endeavour that this covenant may have its desired fruit. We desire to be humbled for our own sins, the land's sins, undervaluing the gospel, neglecting the power, and purity of it, no endeavour to receive Christ into our hearts, no care to walk worthy of Him in our lives. Such and the like sins a G.o.dly covenanter must shun, lest he profane it. Let us then prize it as an effectual means of good, take it with a reverend fear of G.o.d, honour it in holiness of life for ever. Let us both verify it, and sanctify it by continuing to stand in it, by endeavouring to live by it to G.o.d's glory, that this taken covenant may be for the name, the honour, the praise of the great Jehovah for ever.

II. _Hortatory._ These cautions being observed; come all, and let us enter into an everlasting covenant with the Lord; come on, and let us engage our hearts unto our G.o.d: we have a propensity to keep off; let a covenant keep us close: our hearts would be wandering; let a covenant bind them. Will you trust yourselves without a tie? Do you know yourselves? Come to this work, with a heart, with a heart lifted up, as well as a hand, as high as a hand; "Let us lift up our hearts to our hands;" let the ardency of our affection raise up our spirit to meet the Lord, to whom we adjoin ourselves for ever. To you I cry, to whom the order speaks, to every one of you I call, come engage your hearts.

_First_, n.o.bles, both greater and lesser, think not the duty below you, too mean for you. There is but one way to heaven for all. Scorn not to join with inferiors in this work. In Christ there is neither male nor female, no respect of persons. The same way that the soul of the poorest is refreshed, is the soul of the richest. Poor men pray, and princes must pray; common men humble their souls, and repent, and crowned kings must do so too. The people of G.o.d, they walk aright, and all men, great and small, must follow them alike: the eye of every ordinary man must be towards the Lord. So as the tribes of Israel are, and the same way must Tyre and Sidon look, though they be very wise. No largeness of parts, greatness of place, eminency in gifts, of wisdom, learning, wit, not amplitude of rule, nor any high thoughts can exempt; but he must subject himself to the condition and courses of the lowest sort. Heaven regards not the goodliness of the person, looks not as man looks; for G.o.d regards the heart.

_Second_, Soldiers, for you also are engagers. This says, you have a n.o.ble pattern; but I hope I may say, you outwrite your copy. They came to John Baptist, and to the place, where he baptized. You come to the presence of G.o.d, and the place, where the heart is to be engaged. They came to be directed what to do; you to do what has been directed. Ride you on prosperously in this righteous truth. It lies mainly upon you to be holy, yea, more than upon others. Your adventures are more hazardous, your dangers more probable; yea, your deaths perhaps more near.

Therefore,

1. You must remove from you wickedness, and wicked men. Wickedness from your hearts, wicked men from your armies. Let both your persons be holy, and your companies holy. G.o.d Himself commands the former, the prophet from G.o.d the latter. "When the host goeth forth, then, and then chiefly, thou shalt keep thee from every evil thing." When Judah's king marched out, a.s.sisted with Israelitish auxiliaries, which were idolaters; let not (saith the prophet) "the men of Israel go with thee, for G.o.d is not with Israel:" if thou do, thou shalt not prosper. If there were no evil sin in your hearts, no evil man in your hosts, G.o.d would be with you, with a shout, even the Lord with the sound of a trumpet.

And 2. Your success depends on G.o.d's presence. When thou seest mult.i.tudes of armies encircling thee, fear not, for G.o.d is with thee, and G.o.d is with thee to save thee; He walks with thee to fight for thee, and to prosper thee. We shall be cast back, yea, quite off, if G.o.d go not forth with our armies; or, in our armies; the word bears either: when G.o.d goes not in our armies, rules not in our hearts, lives, conversations, by holiness; then He goes not forth with our armies by victory and success.

3. The want of G.o.dly agents, to manage a G.o.dly cause, a great lamentation. "Help, Lord, save, O G.o.d, for the G.o.dly fail, and the faithful cease from among men:" were there any such in being, they would bear rule with G.o.d, and be faithful for the saints, their persons and prayers would gain prevalency with G.o.d, their endeavours and constancy would show fidelity to the saints, and then in Judah, our land, would things go well: and as once Ezekiel of the scarcity of fit governors to rule, so we of fit men to fight, when corruption and looseness hath so possessed the hearts, and lives of our men of war, that there remains no sanctified and G.o.dly man to make a soldier; "This is a lamentation, and shall be for a lamentation."

4. What ground have we to expect good? When the sons of darkness go to cast out the prince of darkness, is this possible? Can Satan cast out Satan? It is a satisfactory answer, that we rest in, and stops the mouths of all not incurably blinded, when we hear of protestations, and promises to maintain the protestant religion and laws of the land; when we see, that the effecting of the one is by the sword of papists, of the other, by the hand of delinquents; except we should think, that man can (as G.o.d) work happy ends by contrary means. For we say, how can Satan cast out Satan? So to ourselves, 'tis not very likely, that, if Satan keep the hold he hath of our souls, you should dispossess him of that strong hold he hath of our land. But you know so much, and therefore by engaging your heart this day to G.o.d you first endeavour to expel Satan out of your own consciences; and then shall you see clearly to drive him from our kingdom.

_Third_, Our brethren of Scotland, come you, and enter into this sure covenant. Lay the foundation of such an eternal league and peace, that the sun shall never see broken: all your countrymen, your kingdom are not here. Let your forwardness to this work tell us, what they would do, if they were. Some having nothing else to say, yet cannot withhold to question, whether the Scots will enter into it or no? As the question is without any ground, so shall it be without any other answer for the present, than this; all of that nation in town have been ready to this great work. Can you instance in any that have been backward to swear unto the Lord? If in none, then put away prejudicate thoughts, and entertain in their place earnest desires, that this covenant now by both kingdoms entered into, may be like Ezekiel's sticks, which resembled the divided houses of Judah and Israel; which, as the prophet held them, became one in his hand. So this national covenant taken into the hand of G.o.d's merciful approbation, may this day, this year become one, and for ever remain one: so that (as Israel and Judah after this typical union in two sticks) England and Scotland after this religious union in one covenant, may for ever be one people in this island of Great Britain; and that one king may continue king to them both; and that henceforth they may no more be two peoples, nor divided into kingdoms; that our religion be corrupted no more, as of late; but being cleansed, we may be the Lord's people, and He may be our G.o.d for ever: that Jesus Christ may bear rule, and we both may have one ministry, and enjoy that truth, which Christ, when He ascended up on high, gave as a gift to men, during our days, and the days of our posterity; we, and our sons, and our sons'

sons, from this time forth, and for evermore: that the Lord would plant His sanctuary among us, and make these two people His dwelling-place continually: that this covenant may be a covenant of peace, and a covenant of truth, and a covenant for everlasting. And let all that desire it, daily pray for it, and now express it, and with cheerfulness of heart say, Amen, Amen.