be against the Word of God under which latitude I see not but we might enter into the like Covenant with Lutherans or other Reformed Churches whose Government Discipline and Worship is yet exceedingly corrupted with degenerate mixtures Thirdly Neither in the perservation of their Government c. nor in the Reformation of ours do we sware to any thing of mans but to what shall be found to be the minde of Christ witnesse that Clause According to the Word of God Art 1. so that upon the matter it is no more then Josiah and the People in Nehimiah swore to namely what shall appear to be the Statutes and Laws which Christ hath left in his Word concerning the Regiment of his Church Fourthly Nay not so much for we are not yet called to sware the Observation of any kinde of Government that is or shall be presented to us but to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government According to the Word of God In the faithfull and impartiall and search and pursuite wherof if Scotland or any of the Reformed Churches can hold us forth any cleerer light then our own we receive it not as our Rule but as such an help to expound our Rule as Christ himself hath allowed us Cant. 1.7 8. 2 Cor. 11.16 Phil. 4.8 1 Thâ—s 1.7 8. In which case we are bound to kisse not the Lips onely but the very feet of them that shall be able to shew us the way to Sion Isa 52.7 So that still it is not the voyce of the Churches but of Christ in the Churches that we Covenant to listen to in this pursuite that is to say That we will follow them as they follow Christ And when all is done and a Reformation through the Assistance and blessing of the Lord Jesus Christ that great King and Prophet of his Church resolved on according to this Rule thus interpreted under what notion or obligation the observation of it shall be commended to us sub judice lis est it is yet in the bosome and brest of Authority we are as yet called to swear to nothing in this kinde So much in reference to the Instances Answ 3 I answer further to the satisfying of this second doubt That by this Covenant we are bound no more to conform to Scotland then Scotland to us The Astipulation being mutuall and this Astipulation binding us not so much to conform one to another as both of us to the Word wherein if we can meet who would not look upon it as upon the precious fruit of Christs prayer Joh. 17.20 21. That they might be one as we are on and the beauty and safety of both Nations and of as many of the Churches as the Lord our God shall perswade to come into this holy and blessed Association Obj. 3 A third objection falls upon the second Article or Branch of this Covenant We swear â—â—extâ—pâ—tâ— that wâ—â—ch may be the Goveâ—â—nment of the Gospâ—l wherein it is feared by some that we swear to Extirpate that which for ought we know upon due inquiry may be found the way to Sion the way of Evangelicall Government which Christ and his Apostles have set up in the Church Answ Where lies that think you In what clause or word of the Article Who can tell Surely not in Popery or if there be any that think that the way I could wish their persons in Rome since their hearts are there already Is it in Superstition Nay Superstition properly consisting in Will-worship Teaching for doctrine the traditions of men This cannot be the way to Sion which Christ hath chalked out to us in his Word No more can Heresie which is the Opposition to sound Doctrine nor Schisme which is the Rent of the Churches Peace nor Prophanenesse the poyson of her conversation None but Superstitious Heretickes Schismatikes Prophane persons will call these the way to Sion nor these neither under the Name and Notion of Superstition Heresie Schisme Prophanenesse For the Heretike will not call his doctrine heresie nor the superstitious his inovations superstition nor the Schismatick his turbulent practises schisme nor lastly the prophane person his lewdnesse prophanenesse though they love the thing they hate the name And this before we go further occasions another Objection which you must give me leave both to make and answer in a Parenthesis and then I will return Object Object How then can we swear the extirpation of these since who shall be judge Who shall judge what is Heresie c. While some will be ready to call that Schisme and Superstition c. which is not and others deny that to be Heresie Superstition Schisme c. which is To which I answer Ans 1. By the same Argument we ought not to Covenant against Popery and Drunkennesse Sabbath-breaking nor any other sin whatsoever there being nothing so grosse but it will finde some friends to justifie and plead for it which if we shall not condemn till all parties be agreed on the verdict we shall never proceed to judgement while the world stands 2. The word must be the Rule and the Judge say men what they please pro or con 3. And if the matter be indeed so disputable that it lies not in my faculty to pronounce sentence I have my dispensation to suspend till the word determine the controversie I now return If then in none of these the doubt must of necessity lye in that word Prelacy And is that indeed the thâ—-way of Gospel-Government Is that it indeed which bears away the bell of Jure divino What is it then that hath destroyed all Gospell Order and Government and Worship in these Kingdoms as in other places of the Christian World even down to the ground Hath it not been Prelacy What is it that hath taken down a teaching Ministry and set up in the room a teaching Ceremony Is it not Prelacy What is it that hath silenced suspended imprisoned deprived banisht to many godly learned able Ministers of the Gospel yea and kild some of them with their unheard of cruelties and thrust into their places Idol Idle Sheepheards Dumb Doggs that cannot bark unlesse it were at the flock of Christ so they learned of their Masters both to bark and bite too greedy Dogs that could never have enough that did teare out the loyns and bowels of their own people for gain Heap living upon living preferment upon preferment swearing drunken unclean Priests that taught nothing but rebellion in Israel and caused people to abhorre the Sacrifice of the Lord Arminian Popish Idolatrous vile wretches such as had Job been alive he would not have set with the Doggs of his flock who I say brought in these Did not Prelacy What hath hindered The Reformation of Religion all this while in Doctrine Government and Worship Prâ—laâ—y a generation of men they were that never had a vote for Jesus Christ yea what hath poysoned and adulterated Religion in all these Branches
Apostacies and black-flidings calling one upon another and ecchoing back one to another Come let us joyn our selves to the Lord in a perpetuall Covenant that may not be forgotten You see by this time I have changed my Text though not my project to which purpose I shall remember that in the handling of these words I must not manage my discourse as if I were to make a new entire Sermon upon the Text but onely to improve the happy advantages it holds forth for the pursuite and driving on of my present Vse of Exhortation Come let us joyn c. To this end therefore from these words I will propound and endeavour to satisfie these three Quaeres 1. What 2. Why 3. How 1. What the duty is to which they mutually stirre up one another 2. Why or upon what considerations 3. How or in what manner this service is to be performed And in all these you shall see what proportion the Text holds with the Times The duty in our Text with the duty in our Hands pressing them on still in an Exhortatory way For the first sc What the duty is Answ You see that in the Text is to joyn themselves to the Lord by a solemn Covenant and so is that which we have now in our hands to joyn our selves to the Lord by a Covenant how farre they correspond will appear in the sequell This is the first and main End of a Covenant between God and his People as I have shewed you To joyn themselves to the Lord. The sons of the stranger that joyn themselves to the Lord Isa 56.6 c. And take held of his Covenant This I say is the first and main end of the Covenant in the Text The second is subordinate unto it namely to Enquire thâ— way to Sion i. e. To inquire the way and manner how God would be worshipt that they might dishâ—nour and prevoke him no more by their Idolatries and Superstitions which had been brought in upon the Ordinances of God by the means of Apostate Kings and Priests and Prophets as in Jeroboams and Ahabs reigns c. And for which they had been carryed into Captivity And such is the Covenant that lies before us in the first place as I say to joyn our selves to the Lord to be knit unsepaparably unto him that he may be our God and we may be his People And in the next place as subservient hereunto to ask the way to Sion to enquire and search by all holy means sanctified to that purpose what is that pure way of Gospel worship That we and ouâ— children after us may worship the God of spirits the â—â—od of truth in spirit and in truth in spirit Joh 4. â—3 opposed to carâ—all wâ—yâ—s of will-worship and inventions of men and in truth opposed to false hypocriticall shews and pretences since the Father seeks for such to worship him Now That this is the main scope and aym of this Covenant before us will appear if you read and ponder it with due considerations I will therefore read it to you distinctly this Evening besides the reading of it again to morrow when you come to take it and when I have read it I will answer the main and most materiall objections which seem to make it inconsistâ—nt with these blessed ends and purposes Attend diligently while I read it to you The Covenant WE Noblemen â—his Co 〈…〉 it 〈◊〉 haâ—d to câ—m 〈◊〉 the 〈…〉 and 〈…〉 several pafaâ—â—s of the Câ—â—â—nant to which 〈…〉 Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospel and Commons of all sorts in the Kingdoms of England Scotland and Ireland by the Providence of God living under one King and being of one Reformed Religion having before our eyes the glory of God and the advancement of the Kingdom of our Lord and Saviour Jesus Christ the honour and happinesse of the Kings Majesty and His Posterity and the true publique Liberty Safety and Peace of the Kingdoms wherein every ones private condition is included and calling to minde the treacherous and bloody Plots Conspiracies Attempts and Practices of the Enemies of God against the true Religion and professors thereof in all places especially in these three Kingdoms ever since the Reformation of Religion and how much their rage power and presumption are of late and at this time increased and exercised whereof the deplorable state of the Church and Kingdom of Ireland the distressed estate of the Church and Kingdom of England and the dangerous estate of the Church and Kingdom of Scotland are present and publike Testimonies We have now at last after other means of Supplication Remonstrance Protestations and Sufferings for the preservation of our selves and our Religion from utter Ruine and Destruction according to the commendable practice of these Kingdoms in former times and the Example of Gods People in other Nations after mature deliberation resolved and determined to enter into a mutuall and solemn League and Covenant wherein we all subscribe and each one of us for himself with our hands lifted up to the most high God do swear I. THat we shall sincerely really and constantly through the Grace of God endeavour in our severall places and callings the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our common Enemies the Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the Example of the best Reformed Churches And shall indeavour to bring the Churches of God in the three Kingdoms to the neerest Conjunction and Uniformity in Religion Confession of Faith Form of Church-Government Directory for Worship and Catechizing That we and our Posterity after us may as Brethren live in Faith and Love and the Lord may delight to dwell in the middest of us II. That we shall in like manner without respect of persons indeavour the Extirpation of Poperty Prelacy that is Church-Government by Arch-Bishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiasticall Officers depending on that Hierarchy Superstition Heresie Schisme Prophanenesse and whatsoever shall be found to be contrary to sound Doctrine and the power of Godlinesse least we partake in other mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms III. We shall with the same sincerity reallity and constancy in our severall Vocations endeavour with our estates and lives mutually to preserve the Rights and Priviledges of the Parliaments and the Liberties of the Kingdoms and to preserve and defend the Kings Majesties person and authority in the preservation and defence of the true Religion and Liberties of the Kingdoms that the world may bear witnesse with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish His Majesties just power and greatnesse IV. We shall
their burdâ—n to renew it again and to make it more full stâ—â—le and impregnable then ever A perpetuall Covenant that shall not be forgartâ—a which hints a 3. Answ And that is there was never yet so full and strict a Covenant tendred to us since we were a people Former Covenants have had their dâ—fect and failings like the best of Gods people But I may say of this in reference to other Covenants as Solomon of his good House-wife in reference to other women Other Dâ—ughtâ—rs have done well but thou best exceeded thâ—m all Other Covenants have done well but this hath exceâ—dâ—d them all hâ—e Paul among the Apostles it goes beyond them all though it seems to be bâ—rne out of duc time Now if your Lâ—sâ—s and Covenants among men be either 〈◊〉 or forâ—â—ited need men perswade you to have them renewed and pâ—rfected Of how much greater concermnent is this between God and us Oh you of little faith 4 You receive the Sacrament of the Lords Supper once a 〈◊〉 and some will not be â—â—pt off though they have no pâ—rt nor portion in that Mystery say the Ministers of Christ what they can and the Sacrament is but the Seal of the Covenant consider it and be convincâ—â—d But secondly it is objected Oâ— 2. We â—â—â—â—at 〈…〉 There be some Clauses in this Covenant that serve rather to 〈◊〉 us further from God thâ—n prâ—â— us neâ—râ—r to Vint as binding us to enquire the way to Sion of man rather then of God to receive the Law of Reform then from Sâ—otland aâ—d other 〈◊〉 and not from the lips of the 〈◊〉 Prophâ—t of the Churches 〈…〉 In the 〈◊〉 we swâ—â—r first to â—â—â—ntain the Religâ—â— as it is already 〈…〉 in Doctrine Goâ—â—â—â—mâ—â—â— and 〈…〉 when in fiul the mest shall sweat they know not what and seconâ—ly we swear to conserm our selves 〈…〉 England to their 〈◊〉 and 〈◊〉 in Scotland which is presbyteriall and for ought we know as much tyrannicall and more Antichristian then that of Prelacy which we swear to extirpate yea some have not been afraid to call it The Antichrist that is now in the world Answ 1. To whom I first answer beseeching them in the bowels of compassion and spirit of meeknesse to take heed of such rash and unchristian censures lest God hear and it displease him and they themselves possibly be found to commit the sin Isai 5 20. and incurre the woe of them that call evill good and good evill Secondly Whereas they object that many shall swear to they know not what the most being totally ignorant of the Discipline of Scotland and very few understanding it distinctly I would have these remember and consider two examples in Scripture the one of King Josiah 2 2. Instances 2 Chro. 34 30 3â— 32. Nehe. 10.28 the other of the Women and children in Nehemiahs time Josiah as the Text tells us not being above eight yeers of age as Vers 3. While he was yet young began to seek after the Lord God of David his Father and in the twelfth yeer he began to purge Judah and Jerusalem c. And this purging and Reformation he did by Covenant wherein he sware to walk after the Lord and to keep his Commandements and his Testimonies and his Statutes Which surely at that age we cannot conceive he did distinctly and universally understand no more could all the Men their Wives and their Sons and their Daughters that took the Covenant in Nehemiahs time understand all things inparticular to which that Covenant did binde them since they did enter into a Gurse and an Oath not onely to refuse all inter-marriages with the Heathen as Vers 30. but also to walk in Gods Law which was given by Moses and to observe and do all the Commandments of the Lord and his judgements and his Statutes Surely there were in this multitude not an inconsiderable number that were not acquainted with all the Morall precepts Judiciall Laws and Ceremoniall Statutes which God commanded the people by the hand of Moses 2 2. Objections against these Instances There be two things I know that may be replyed against these Instances 1. That of those women and children in Nehemiah it is said in the same place They were of understanding Vers 28. Every one having knowledge and having understanding Vers 29. They 〈◊〉 unto their Brethren their Nobles and entred into a curse c. 2. That there is a great difference between the Laws and Statutes to which they sware and this Government and Disciplâ—â— to which we sware in this Covenant Those Laws and Statutes were ordained immediately of God himself and therefore being insallibly right unquestionably holy and just and good Jâ—siah and the people might lawfully sware observance to them with an implicite faith but not so in a Government and Dâ—â—â—â—â—pline set up by man by a Church be it never so pure and holy for their light being but a borrowed light and they not priviledged with an infallible spirit as the Apostles their Resolations and Ordinances may be lyable to mistake and errour and therefore to sware observance to them by an implicite faith is more then comes to their share and as unwarrantable as it is unsafe for a people or person to do who are yet ignorant or unsatisfied in the whole or in any particular To these Objections I rejoyn Answer to these Oâ—â—ectiâ—â— First That that Description of the Covenanters in Nehemiah That they were of understanding and knowledg supposeth not a distinct actuall cognizance of every particular Ordinance Judgement Statute and Provision in all the three Laws Morall Judiâ—iall Ceremoniall in every one that took the Covenant that being not onely needlâ—sse but impossible but it implies onely a capacity to receive Instruction and Information in the things they sware unto though at present they were ignorant of many of the severalls contained in that Oath And so farre this Rule obtains among us Children that are not yet come to understanding and fools being not admitted to this service as not capable of instruction Ans 2 To the second though more considerable yet the answer is not very difficult For First We do not sware to observe that Discipline but to preserve it I may preserve that which in point of conscience I cannot observe or not at least sware to observe Secondly We sware to preserve it not in opposition to any other forme of Government that may be found agreeable to the Word but in opposition against a common Enemy which is a clause of so wide a latitude and easie a digestion as the tenderest conscience need not kick at it This preservation relating not so much to the Government as to the persons or Nation under this Government not so much to preserve it as to preserve them in it against a Prelaticall Party at home or a Popish Party abroad that should attempt by violence to destroy them or to force another Government upon them that should