often pronounced and written amisse which may cause ambiguity touching the place you must put a difference between Sihon or Sion and Zion for these were two different places and are written in the originall with two different Letters the former with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the other with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} you must not here understand this of the former namely of Mount Sihon which is all one with Hermon situate in the utmost confines of Israel North-East-ward neere unto Jordan Deut. 4. 48. but conceive it to be meant of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Zion in Hierusalem which was once the strong hold of the Jebusites and held out longer unsubdued than any Peece belonging to that people For when Israel under the Conduct of Ioshua had conquered Iebus after called Hierusalem yet could they not winne Zion in it Zion was a strong Castle or Fort erected upon a rocky mount toward the South-west part of the Citie over-looking all the rest and that the Jebusites having aboundantly fortified and victualled it still held all the dayes of Ioshua and long after albeit the Israelites possessed the rest of the Citie Iosh. 15. 63. But afterwards when David came against it even that strong hold which the Jebusites thought to be so invincible that in scorne of him and his siege they set up only a few blind lame people on the walles to defend it he conquered and called it the Citie of David because after he had wonne it himself dwelt in it 2 Sam. 5. 7. This for the Topography Then you must know further that by Zion is sometimes meant the whole city of Hierusalem by a Synechdoche sometimes it was taken for the place of Gods Worship in the holy city or rather with reference to his Worship and presence there for that City being the Capitall City of the Kingdome where Thrones were set for Iudgement was also the speciall place which God chose to place his name in there were the Altars placed for Gods worship and thither the Tribes went up to worship because there God pleased to manifest his more speciall presence and to command the blessing for evermore Thither therefore these returning Captives repaired even unto Zion the Watch Towre as St Hierome interprets it whence God in speciall manner watched over his people for Good there they seek his face and enquire of him before they presume to enter Covenant with him Now their addresse to this place is set forth in this Text by asking the way to Zion The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * though it sometimes import the demanding of a thing which is a point of Justice or equity to give as Gen. 34. 14. yet is it usually applyed to note the seeking of some thing by humble prayers and intreaties so as it is not seldome put for prayer it selfe 2 Chro 20. 4. and sometimes for an earnest humble enquiry after some thing we know not Num 27. 21. Deut 13. 14. that we may be directed aright and pursue the direction with effect So here They aske the way to Zion and that of God not onely to seek of him a right way for them by fasting and prayer Ezra 8. 21. but as resolving that somewhat should be done that they would walke in it and appeare before God in Zion for so much is intended here as is expressed more fully elsewhere viz. in Isay 2. verse 2 3. Mic. 4. 1 2. where they not onely call on each other to undertake but they also performe the journey going up to the mountaine of the Lord So the Prophet Zachary the inhabitants of one City shall goe to another saying Let us goe speedily to pray before the Lord and to seeke the Lord of Hosts I will goe also yea many people and strange nations shall come to seeke the Lord of Hosts in Hierusalem and to pray before the Lord Zach. 8. 21. 22. And how goe they not sleightly carelessely proudly but in all humility yea as in the verse before my Text even with weeping they shall seeke the Lord their God with deepe humiliation and godly sorrow for all those sinnes whereby they had formerly broken his Covenant and for which he had entred upon the forfeiture and laid those heavy afflictions upon their Loines Going and weeping they shall goe to seeke their God in Zion The very same thing was foretold before to shew the necessity of the duty touching Israel Ier. 31. 9. They shall come with weeping and with suplications will I lead them So then this is the first thing in this worke to dispose and prepare men for the Covenant namely to aske the way to Zion by a serious humble affectionate inquiring and seeking after God in his Ordinances even with many prayers and teares that he would be pleased to accept them Secondly the manner of their addresse is as necessary as the former It is not every manner that will serve the turne It must be done with all intention of spirit in regard of themselves and with fervent Charity towards others For they must aske the way to Zion with their faces thitherward saying Come Their intention and fervency of spirit wherewith they set upon this worke is set forth under that Hebraisme of asking the way to Zion with their faces thitherward This phrase is usually an expression of the greatest intention fervency and contention of mind that can be in the pursuit of any businesse on foote or of any way wherein a man is going Such a phrase you have in Luke 9. 51. where it is said of Christ that he stedfastly set his face to goe to Hierusalem or as if he would goe to Hierusalem for which cause the Samaritanes would not receive him ver. 53. that is they would not entertayne him with any respect because that stedfast setting of his face towards Hierusalem * manifested by his very countenance and aspect that where ever his body was his heart was at Hierusalem which the Samaritanes could not brooke and that nothing in the world could take him off from that journey or so farre prevaile with him as to make him linger or loyter upon the way no entreaties feare shame nor anything could stay him but obstinata et imperterritamente locum petiit as it is exprest by Bede He was no way afraid or ashamed to be seene and knowne whither he was bound and what he was going about When therefore it is here said they shall aske the way to Zion with their faces thitherward the thing meant thereby is that they shall set upon this work with their whole heart with their whole man without any feare or being ashamed or unwilling to owne the businesse but they shall doe it thoroughly and affectionately without wavering lingring halting they shall doe it boldly presently openly indefatigably and continually In a word whatsoever can be sayd or thought upon to set forth the utmost
the Lord their God and that with a resolution to enter into Covenant with Him and such a Covenant as should never be forgotten but daily remembred and carefully performed You now see the Context Should I now divide the Text I might shew you here First an Act expressed by their industry in setting upon a long and tedious journey to Zion They shall aske the way to Zion Secondly the manner how they manage this journey it is 1. With all intention of spirit they aske the way to Zion with their faces thitherward 2. With fervent charitie towards and mutuall zeale for each other to quicken and inflame one another to the same work saying Come Thirdly the end of their journey which with so much intention of spirit and inflamed charitie calling and crying to one another in such a manner they set upon all was for this Let us joyne our selves to the Lord in an everlasting Covenant that shall not be forgotten I might easily also cast out these generals of the Text into many lesser branches but it is not now a time to trifle or to play with a Text Yea I shall not distinctly prosecute all the parts already laid out but as the dutie of this day requireth insist rather upon that which is the maine and bring in the other as subordinate thereunto by occasion afterwards in explication of the principall point For we see troopes in the Text bound for Zion and so hasty thitherward that they salute not any man by the way nor so much as looke aside any way they goe with their faces thitherward all the stay they make is but to call others along with them and amongst these us saying Come And what is the businesse the end of all this hast Nothing but this Let us joyne our selves unto the Lord in an everlasting Covenant c. This however it were last in execution yet was it first in their intention in the undertaking of this journey and therefore now must be principally insisted upon You see here a people loosed from the Babylonish captivitie and returning to Zion and in their returne to have this in their hearts in their mouthes and in their endeavours namely upon the receipt of this mercy to make speed to their God to enter into a new Contract and solemne Covenant with him So that now the chiefe and only point of instruction which I shall recommend to and presse upon you and mine own heart with you is plainly this that When God vouchsafes any deliverance to his Church especially from Babylon then is it most seasonable and most necessary to close with God by a more solemne strict and inviolable Covenant to be his and only his for ever In prosecuting this point wherein I resolve to be plaine and in earnest I shall first shew you the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it that it is so Next the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} if you will how and in what manner this must be done Thirdly the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the grounds and reasons of it and so proceed to the Application For the first the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that it is so this will appeare 1. More generally upon receipt of any deliverance 2. More specially upon any deliverance from Babylon above all other 1. In generall that this use must be made of any deliverance appeares both by precept and example in holy Scripture We shall carry them along together In Deut. 29. you shall finde Moses requiring the people to enter into a speciall Covenant with God beside the solemne Covenant which he made with them and they with him in Horeb. To induce them thereunto Moses refresheth their memory with the repetition or representation of the many deliverances God had given unto them out of Egypt and in the wildernesse by the space of fortie yeeres together with the wonders and miracles which he daily wrought for them And in the seventh ver. he tels them that when ye came into this place that is into the Land of Moab Sihon the King of Heshbon and Og the King of Bashan came out against us unto battell and we smote them c. What then Here is deliverance upon deliverance and the inference is Keep therefore the words of this Covenant and doe them vers. 9. But that is the Covenant on Gods part you will say True but that is not all He therefore presseth them to an actuall personall Covenant on their parts and that upon consideration of so many deliverances This was his maine businesse with them at the Lords own command Therefore in vers 10. he thus bespeaks them Ye stand this day all of you before the Lord your God your Captaines of your tribes your Elders and your Officers with all the men of Israel your little ones your wives and thy stranger that is in thy Campe from the hewer of thy wood to the drawer of thy water That thou shouldst enter into Covenant with the Lord thy God and into his Oath which the Lord thy God maketh with thee this day And in vers. 14. he addeth Neither with you only doe I make this Covenant and this oath but with him that standeth here with us this day before the Lord our God and also with him that is not here with us this day Thus you see a Covenant required stricken and ratified by solemne Oath of God and his people mutually to one another they binde themselves by solemne Oath to him as he by Oath had bound himselfe to them Thus then it was in the time of Moses No eminent deliverance went before but a solemne Covenant followed after * And To sweare a Covenant is no new device no humane invention nor arbitrary Action I will give you but one instance more among many of this kinde and it is that of Asa that good and religious King of Iudah When Zerah the Ethiopian infested his kingdome with an huge army even 1000000 and 300 Chariots 2 Chron. 14. Asa falls to praying God heard him they joyned battell Asa obtained the victory and carryed away very much spoile What was the issue Another Covenant For in Chap. 15. you shall finde that presently upon this God addresseth a Prophet to Asa Azariah the sonne of Oded to tell him and the people The Lord is with you while ye be with him And to encourage them to close with God he addes in vers. 7. Be ye strong therefore and let not your hands be weake for your worke shall be rewarded They must not only worke for God but be strong to his worke and that they might be so there was no way like to that of entring into a Covenant with him For so Asa understood it as appeares by the next words where it is said Asa when he heard these words tooke courage and although he had before done much in purging the Cities
take as much care of the businesse by putting on the Priests and Levites as if they themselves in person were bound to do all the worke And hence it was that God gave this testimony of Iehoshaphat that he walked in the first wayes of his father David vers. 3. that he had riches and honour in abundance vers. 5. and that the feare of the Lord fell upon all the Kingdomes of the Land round about Iudah so that they made no warre against Iehoshaphas vers. 10. So that beside the spirituall benefit a Preaching Ministry is one of the best advantages to secure a State it is you see not only an hedge but walles and Bulwarks unto any Kingdome And yet as many of our blind guides and Idol Shepheards care not to erect Preaching where there is none so doe they all they can to cheat and defraud those of it who doe or would enjoy it sometimes by pulling it downe where it is set up and to fill up the measure of their wickednesse glorying in it when they have done sometimes by striking out the teeth of it that if men will needes preach yet it shall be to little purpose onely a frigid toothlesse saplesse discourse never piercing deeper than the eare If the Preacher come home to convince the Conscience of particulars that need reformation which yet was the old course and should be so still the Preacher is either derided as worthy of nothing but contempt or else censured as indiscreet rash factious and seditious And least men should surfeit of preaching how be all Sermons in the afternoones of the Lord's dayes cryed downe as the markes of Iudaizing Puritanisme and as a burden intolerable to the people Indeed it is true that when Authority first commanded the afternoones Sermon to be converted into Catechising there was not onely no hurt done but a wise and needfull course prescribed for the best edifying of popular Auditories But as some have handled the matter it is now become a great hindrance to edification If a Minister would carefully and solidly open the severall heads of Catechisme confirme them by Scripture and bring them home by some short and familiar application most sutable to vulgar eares and Capacities I hold it simply the most profitable exercise at least for one part of the day that can be set up for the increase of sound knowledge and Piety and pity it is that this is so much neglected But this say our new Masters is worse than preaching Therefore they enjoyne all to keep onely to the bare Questions and Answers of the Chila's Catechisme And if any presume to adde any exposition or instruction he is by some hurried from post to pillar and censured as a pernitious Malefactor And as they have thus thrust all preaching be it but Catecheticall out of the Church in the afternoones of the Lords day so have they shut divers able godly discreet Pastors out of their owne Pulpits on the weeke dayes even in Populous Townes where the Ministers were willing to bestow their paines and so for many yeares with great fruit and comfort to the whole Country had done gratis for the refreshing of many hungry Soules who had no preaching at home in their owne Parishes and dare not stirre thence on the Lords day to seeke it abroad Nay some of your Cathedrall Men are come to that passe that when any Sermon such as it is is preached in the Cathedrall or Collegiate Church no Sermon must then be preached in the Parish Church or Churches adjoyning meerely to uphold the pompe and State of the Greater Church and for feare of lessening the Auditory or diminishing the honour of the Preacher who many times deserves little enough where as not a fourth part of the Congregation by this meanes defrauded of Preaching in the Parish Church can possibly come within hearing or ken of the Cathedrall Pulpitman Oh Beloved are these wayes to set forth Christ to the people for their salvation to display God in all his glorious Attributes and Perfections and to bring them within view of the beauties and Excellencies of God in his Covenant and Communion with his people so as to draw them to a Covenant Nay hence hence it comes to passe that God is extremely dishonoured his Name blasphemed his day abominably prophaned and his people run headlong like beasts to the Shambles by droves to Popery Anabaptisme Familisme Atheisme and what not that may cast and lock them under the hatches of everlasting damnation Quis talia fando Temperet a lachrymis I know that some of those Step-fathers and hard-hearted Wretches who be indeed the chiefe if not the onely cause of all this blush not to attribute the daily falling off of multitudes from our Church to over-much Preaching but this is as rationall as was his mad opinion touching Saint Paul that much learning had made him mad These are crying Abominations that will cry as loud against you as now they doe against the Authors of them if you reforme them not Wonder not at my length and heate in this point It is a matter of greatest Consequence and of all other most proper for a Preacher to be zealous in And give me leave to tell you that this must be put in the head of the Catalogue of your weightiest Consultations at this time if you desire ever to draw the people of this the minions into any Covenant and Communion with God or to setle any thing for the good of your selves and countryes King Iames indeed took commiseration of the grosse ignorance of multitudes in the North parts of this Kingdome and sent some Preachers at his owne charge among them A Pious and a Noble worke But what through the unsetled wandrings idlenesse the superficiall and unprofitable performances of some of these Preachers and what through the supine negligence of some in Authoritie who should have looked better to those itinerary Ministers most of that labour and charge was little better than lost For some of you know that in no parts of the Kingdome hath there been such an increase of Papists as in those very Corners where that sleight meanes was used to reduce men from Popery I beseech you therefore by all the mercies of God by all the Bowels of Christ in shedding of his deerest bloud for those precious Soules who now even by thousands and millions miserably perish in their ignorance and sins that you would carefully reforme or cast out all idle unsound unprofitable and scandalous Ministers and provide a sound godly profitable and setled Preaching Ministry in every Congregation through the Land and the annexed Dominions and to take no lesse care for their diligent and constant performance of their dutie both in life and Doctrine as also for their liberall maintenance that may be still capable of improvement as the times grow harder and commodities deerer that both themselves who preach the Gospel and all theirs also may cheerefully and comfortably live of the Gospel
And let us once see Zion built up by your industry in perfect beautie Lastly When you set upon this great businesse of a Covenant see that you do it out of love to God and with all your heart else it will come to nothing If you would to Zion your faces must be set and setled thitherward If you would make a Covenant you must not be unwilling afraid ashamed to be accounted such Covenanters but do it with a steddy open undaunted countenance and resolution You must love the name of your God to be his servants Isay 56. 6. You have seen how Asa and all his Kingdome did it they both entred into Covenant and they swore it with all their heart and sought him with their whole desire and he was found of them and gave them rest round about Thus if you do God shall be set up Religion advanced your grievances removed you shall heare no more such complainings in our streets All blessings shall follow not your selves alone but the whole Kingdome in our King and his Government in your Consultations and proceedings in the publique setled and glorious Peace and prosperitie of both Church and State The blessings of the Earth in the Citie the field your bodies posteritie in all your goings out and comings in The blessings of heaven in the meanes of Grace the beginnings and growth in grace the light of Gods countenance which is better than life and after all even the fulnesse of both grace and glory in the full cleare and eternall fruition of God himselfe in the highest heavens shall all compasse and Crowne you for ever Provided alwayes that when once this Covenant is made you take care that it never be forgotten but heeded minded and performed that as you close with God so you may alwayes continue with him Then shall this whole nation and the children which are yet unborne praise and blesse the Lord for ever for this Parliament and your endeavours in it But I feele my self spent and therefore must desist yet with this hope that my Reverend fellow-labourer designed for the other part of this worke will begin where I leave and set on with more strength what my weakness is not able to performe FINIS Errata Pag. 30. lin. 28. read arct pag. 45. lin. 2. 1. sit errors in the pointing correct or pardon Psalm 82. * This was our joynt earnest suit to You in Preaching and we now again beseech You to set your hearts and hands to this work as Benhail Obadiah and other Princes in Iudah did 2 Chr. 17. 7 8 9. Acts 20. 32. The Summe of both Sermons The Preface shewing the reason of the choice of this Subject The Preface The Introduction to the maine Discourse Introduction Ier. 25. 11. 29. 10. Isay 49. 24. Jer. 51. 59. Omne malum ab Aquilone 2 Chron. 36. 22. Actus Modus Finis The maine Observation or Doctrine 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quod fit That it is so Proved 1. More generally Exod. 19. 5. c. 1. That it is so in the generall The first solemne Covenant which they passed into was after their deliverance out of Egypt Vers. 1. A second Covenant about fortie yeeres after the first when they came neere to Canaan and shortly after were to enter into it * As Moses drew the people into a Covenant before their entrance into Canaan so did Ioshua also after they were possessed of it Iosh. 24. 25 26. So did Iehoiada upon the deliverance of Iudah from the tyranny of that bloudy monster Athaliah 2 King 11. 17. 2 Chron. 14. a In 3. Reg. 15. qu. 11. The Vulgar hath it in the Text ne esset Princips in Sacris Priâ—pi b Lyra is peremptory for this ibid. c Hom. against peril of Idol par 3. Rom. 1. 21 22 23 24 c. Wisd. 14. 23 c. to vers. 28. Minut. Foelix in octavio Athan orat cont. Idol Tertull in Apolog. cap. 15. B. Hall contempl. in Asa. Lorinus in Levit. 18. p. 536 Idem in Num. 16. pag. 572. Aliuque complures 1. That it is so * Some suppose her to have been his Grand-mother others say she was his own Mother of the same name with his Grandmother which is more probable because Scripture stiles her so * Yea sometimes upon consideration of Gods Judgements felt or feared 2 Chro. 29. 10. 2 Chro. 34. 31 32. 2. In speciall 1. That it is so in speciall Vers. 31 c. 2. How it is so 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quomodo sit How this is to be done In a three-fold respect 1. Of the disposition requisite to strike a Covenant with God Whereunto is required 1. The asking the way to Zion 2. How this is to be done {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * From {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to beseech or pray 2. In regard of the manner That is 1. With intention of Spirit * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He will no longer turne aside hither and thither and goe about their villages and Cities Tit. Bost in Luc. 9. 2. With charitie towards others 2. The Substance of the Covenant Both in respect 1. Of the matter * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. In regard of the forme Isay. 44. 5. Neh. 9. ult. * 2 Chro. 34. 31. 3. The Properties of the Covenant which are two 1. It must be everlasting for continuance 2. It must be heeded and not forgotten Prov. 2. 17. Psal. 78. 10. Eccles. 5. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cuâ— sit The Grounds why it is so These are of 2 sorts viz. 1. Why for any deliverance in generall 1 God at such times gives clearest evidence of his readinesse to enter Covenant with us 3. Why it is so in the generall 2. God is content to be bound first 3. In deliverances God more especially manifesteth his fidelity in the Grand Covenant Psal. 107. Levit. 26. 41 42. Ier. 31. 20. 4 No complete deliverance and happinesse without a Covenant 3. Why it is so See Iudges 10. from vers. 9. to vers. 17. 2 Why for deliverance from Babylon in speciall 1. Babylon hath ever been the sorest enemy 3. Why it is so in speciall 2. Such a deliverance implyes more than ordinary breach of Covenant on our parts for which God formerly put us under such a yoke * cap. 11. 18 19 20. Application Threefold 1. Vse of Reproofe Of foure sorts of men viz. 1. Of such as think a Covenant needfull in trouble but not after deliverance Hosea 5. 15. 2. Of such as having means of deliverance think it enough to rid out of the way the instruments of their evils Amos 5. 24. Isay. 14. 28. See 2. King 28. 8. 3. Of such as thinke extraordinary Fasting and Praeyer sufficient without a Covenant Isa. 59. 11. Isa. 64. 6 7. 4. Of such as are convinced of the necessity of a Covenant yet come not up to it Hos. 13. 14. 2. Vse Information touching the chiefe cause why Reformation and full redresse of our evils goes on so slowly Judg. 9. 23 24. Ezra 1. 1 2. Ezra 2. Ezra 3. 6. Vers. 8. Vers. 10. Ezra 4. 1. Ezra 7. 7. Neh. 1. 1. Neh. 9. ult. and 10. 29. * Quarto mense Vrbs fuit expugnata quiato autem fuerat excisum Templum consumptum incendio septimo mense interfectus tandem sint Godolias qui stâ—lerat cum residua plebe qui collecta fuerat ab ejus manu Iejunium autem decimi mensâ—â— putant fuisâ—â— institutum post urbem obsâ—ssam Ergo jejunium mensis decimi tempore alio praecessit Calvin in Loc. Non quod haec omnia in eodem acciderunt anno sed diversis annorum intervallis 3. Vse of Exhortation 3. Vse Exhortation Isa. 60. 1â— 18. Gen. 17. 10. Psal. 50. 5. Exod. 19. Deut. 29. Motives to a Covenant 1. Our many Deliverances Motives 2. There can be no full enjoying of God without a Covenant Gen. 31. 43. 3. No buckling to the worke God calls us unto without a Covenant 4. Wicked men Covenant with Hell Isay. 28. 5. The Devil himselfe will do no great matters for his vassals without a Covenant 6. This is the proper worke of a Religious Fast Nehem. 9. Isay 58. 7. This very Day began the second Reformation of Religion Meanes how to enter into Covenant 1. Give a Bill of Divorce to all your Lusts. 2 Cor. 6. 2. More especially cast out all Idols and Idolatry Psal. 5. 4. Meanes Ier. 44. 4. 2 Kin. 17. 2 Chro 34. 33. 2. Pet. 2. 2 Kin. 17. 9. 3. Execute true Iudgement Isa. 58. 6. 4. Draw others also 5. Set up Way-markes to Zion * But ab initio it was not so The third part of the Hom. against the perill of Idolatry speaking of the Bishops of the Primitive times saith that They were then Preaching Bishops and more often seene in Pulpits than in Princes Palaces more often occupied in his Legacy who said Go yee into the whole world and preach the Gospel to all men than in Embassages and affaires of Princes of this world pag. 59. edit. 1623. a Prov 29. 18. b Hos. 4. 6. c Rom. 10. 14. d 1 Cor. 1. 2. e Rom. 10. 17. 1 Pet. 2. 2. Ephes. 4. Iam. 1. 18. 1 Pet 1. 23. When a Covenant is to be made do it with all the heart and forget it not when it is made 2 Chro. 15. 15.