Part 13

Of the first; this engagement is a degree of the heart's motion towards any object, good and bad; for it was an engagement, though a bad one, when more than forty men bound themselves with an oath from eating and drinking, till they had killed Paul. To this degree of engagement we ascend by these steps, and the heart of man perfects a motion towards God and good things thus gradually.

1. By an inclination or hankering, a propensity in the mind to this or that: this naturally is evil, and to evil; he that follows his inclination goes wrong, the whole frame of a man's disposition being continually ill-disposed. It is called in scripture the speech or saying of the heart, and used indifferently both of good and bad, yet with a notable mark of diversity in the original, though translations mind it not. Eight times in the Old Testament is this phrase, "Said in his heart," used: four times by the wicked, and as oft by the righteous; but constantly, whensoever a wicked man useth it, as David's fool, Esau, Haman, Satan, it is in his heart; when a good man, as Hannah, David, it is to his heart; and teacheth: 1. That the heart and courses of a wicked man are subject to his inclinations; they dictate to him; they command, and he obeys. 2. But the inclinations of a good man are subject to him; he dictates to them, commands them as things subdued, and fit to be kept under.

Both these different inclinations, different, I say, in respect of subject and object, are strengthened with nothing more than the often reiteration of suitable acts; an evil inclination with evil acts, a good with good. 1. Sin gathereth strength by frequency of committing, and at last becomes as natural as meat or sleep. "By following vanity, they became vain." 2. A good inclination is furthered by good actions; frequency in performance turns to a habit: therefore the Jews, to habituate their heart to mourning, do always, for the space of three days before the memorial of the temple's desolation, in their public meetings, read chapters of mourning; for (say they) three acts make a habit. And hereupon it was: that Israel, above and before other nations, became a blessed people; blessings being even naturalized upon them by the holiness of the three patriarchs, Abraham, Isaac, and Jacob, immediately succeeding one the other.

2. By a desire, which is an inclination augmented and actuated, carrying on the party to the thing desired, grounded on, or inclined by some external enforcements. This was in Paul, who by that relation to, and interest that he had in, the Thessalonians, endeavoured abundantly with much desire to see their face, which put him to the essay once and again.

3. A purpose, a determination to effect, to accomplish his desire. I have purposed, saith David, "that my mouth shall not transgress," which purposing, before it be taken up, should be well grounded, and, when taken up, not lightly altered. For see, how a change in such a purpose, put the apostle to a serious apology; he was minded to have visited them, he did not; he foresaw they might, they would tax him of lightness, as either not minding, or not being master of his own determinations, and so consequently his ministry, and therein the gospel might be blemished: the fear of which struck his heart, the prevention of which moved his spirit, that both they might be satisfied and himself remain without blame.

4. A resolve, a purpose settled; Daniel was fully resolved, he had laid this charge upon his heart, that he would not defile himself with the king's meat.

5. A tie or obligation, whereby the heart, otherwise shifty, is bound to the work intended, sometime by a single promise, sometime by an oath or vow, and sometime more publicly by a solemn covenant. And this last and highest degree is that which the prophet speaks, at least in this sense I take it. This is that engagement of soul, whereby a man prevents his starting aside: and this is that first phrase that was to be opened.

Of the second; "to approach unto Me."

This is the object, and this approachment is threefold: 1. In his inward man. 2. In his outward man. 3. In both. 1. In his inward man; in heart, by drawing close to God, enjoying a sensible and blessed communion with Him, which is comfortable in such a degree that, where it is felt, it needs no bidding to make an engagement. 2. In his outward man, in his person approaching to God in the practice of all duties commanded; God in His ordinances is powerfully present, man in their use stands within this presence. 3. In both, in all his abilities approaching to Him in managing His holy cause; and therefore holy, because His. God walks in the midst of His people's armies: when thy sons, O Zion, "are armed against thy sons," O Greece, "the Lord God is seen over them." These are those approachings of the saints to their God: the first is their happiness, the second their duty, the third their honour. It is a happy thing to enjoy God's comforts in soul; it is our enjoined duty to obey Him in His ways, and it is an honour to be found standing for the way of righteousness.

Of the third. The inquiry, "who is this?"

Scripture questions are of several uses, hold forth several senses; here it seems to be an approbation of the action spoken of. Who is this? What one is this, that so carefully engageth his heart? This is not ordinary among men, nor of an ordinary degree in man; few move, fewer engage themselves to move towards God. This approbation hath, 1. Its foundation in a duty: I approve this engaging, and the man because he engageth. 2. Its direction from the subject, heart. The engagement of the outward man may have wrong principles: that it may be right, let the heart, soul, inward parts, all that is within us be engaged to bless His holy name. 3. Its limitation from the object, to approach unto me: to engage the heart to sin, to the creature, to vanity, is neither commendable, nor approvable; but to close with God, to come to, stay with, and act for Him, this is that which the prophet, and God in the mouth of the prophet ever approves. And this brings us to,

II.--_The propounding of the point, and that in these words._

God observes with the eye of approbation, such as engage and tie themselves to Him; He looks with an approving eye upon this carefulness: for such an engagement of soul is, 1. Needful. 2. Helpful; needful for the heart, helpful to our graces.

The needfulness is evident. The heart is slow and subtile, backward and deceitful; except it be drawn with the cords of such an engagement, it puts slowly forward; and when thus drawn, it will fall quickly off. Days of desolation beget resolves, times of terror produce engagements, which the heart (the storm past) will wilily and wickedly seek to evade. David suspected this cozenage in himself, when he cries out, Oh! I have many good thoughts, but a naughty heart; many holy purposes, but a deceitful spirit: thou hast cause, as a Creator, not to believe the tender of my obedience, nor as a just God, the promise of submission; but I call to Thy mercy to give assistance. "Be surety for Thy servant for good:" for the performance of all good I promise. And Hezekiah in his sickness was not without fear of this deceitfulness: "Oh Lord, I am oppressed, undertake for me;" I shall never keep my word, that word which my lips have spoken; and I have none dare pass his word for me: "do thou, O Lord, undertake for me."

2. The helpfulness is undeniable; a heart from this engagement may fetch renewed strength continually. This engagement is a buckler of defence to arm us against Satan's enticement, is armour of proof to withstand the world's inducement; it makes us without fear or failing stand upon our own ground, and renew our courage like the eagle. Job was probably sometimes seduced with such foolish persuasions, to courses not less foolish, but he yielded not: what helped him? even his engagement: "I have made a covenant with mine eyes, how then shall I look on a maid?" Constancy in good is well-pleasing to God; "If any draw back, His soul hath no pleasure in them." Whatsoever then is needful for it, or helpful to it, He both prescribes and approves. O let us engage our hearts to this approachment, a duty enjoined, a sacrifice accepted.

But there is one scripture that fully showeth the point, and the truth of it in all particulars. Consider then. Three things may seem necessary herein to be noted; the act, the approbation, and the reason; and here we have them all.

1. The act, engaging; or the persons, the engagers of themselves. Thou hast avouched, set up God this day to be thy God, not only in thy conscience by the act of faith, but even by thy mouth thou hast uttered this, probably in some solemn league and covenant. "Thou hast made to say:" so much the Hebrew word imports.

2. The approbation; and God 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 participation of many heavenly privileges; the actions of the one being communicated to the other; man's prayer is called God's, "I will make them glad in the house of My prayer," God's people called man's, Moses's people, Moses's law: so in the law of God, 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 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._

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 lusts thereof; but be ye bound to serve righteousness, and the God 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 God, 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 God. 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 God: "They swore unto the Lord with a loud voice, with shoutings, and trumpets, and music, and they rejoiced because of the oath." God 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? God 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 God. Here might you have seen our dear brethren, the noble 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 Assembly of Divines, forwardly countenancing others, willingly submitting themselves to this bond of the Lord. What I then saw, and now rehearse, 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 assembly, called only for this end, for this duty. The nature of your persons. Nobles, 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 assembly, nobility and city, may all rejoice together.

_Second_, Religiously: godly works must be done in a godly manner, that the act done for God's glory may be sanctified with God'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 God. And at the last taking in this place, who was not touched with that feeling prayer, made by that man of God[8]; that godly exhortation, which followed from another[9]; that pithy relation by that man of name[10]; that soul-affecting thanksgiving, wherewith a godly doctor closed the day[11]? and, that no less piety and love of God might appear in you, after you resolved upon the work; you desired that the ordinance might be sanctified to you by the word of God 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 God's majesty, such awfulness of heart, that in lifting up your hands to the most high God, He may be pleased to accept the sacrifice, and make it comfortable. Thus to the manner.