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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77856	The first sermon, preached to the Honourable House of Commons now assembled in Parliament at their publique fast. Novemb. 17. 1640. / By Cornelius Burges Doctor of Divinitie. Published by order of that House.	Burges, Cornelius, 1589?-1665.; Marshall, Stephen, 1594?-1655.	1641 (1641)	Wing B5671; Thomason E204_8; ESTC R19018	57,778	90

imagination of mine heart and adde drunkennes to thirst See and tremble at what God hath resolved to doe with that man Deut. 29. 20 21. The Lord will not spare him but the anger of the Lord and his jealousy shall smoake against that man and all the Curses that are written in Gods Booke shall ly upon him and the Lord shall blot out his name from under Heaven Here is nothing but fury powred out upon such a wretch not a blessing shall descend upon him not a curse shall escape and go by him not onely himselfe and posterity but his very name so farre as it is an honour shall all be cast out of the world as out of the midst of a sling If he please himselfe with this Yet I shall live as long as some others if they have any happinesse I resolve to share with them he will find that God will not leave him so but the Lord will separate him unto evill out of all the the Tribes of Israel so as though all others be safe yet as a strucken Deere is unhearded from all the rest and followed by the dogs till he be pull'd downe and kill'd so shall it be with this man according to all the curses of the the Covenant that are written in the Booke of the Law Although the whole Kingdome be safe and all others in it be in peace yet he and his house shall perish the line of Confusion shall be stretched out over him hell and damnation shall be his portion how high soever he now beares his head and how much so ever he suffer his heart to swell against the truth supposing all that he likes not to be nothing but a spice of indiscretion yea of faction and it may be of Sedition when yet nothing is offered but what is I trust pregnantly proved out of Holy Scripture So farre the first Vse 2. This may informe us touching the true cause which most neerely concernes our selves of the slow proceedings of Reformation of things amisse among us both in the Church and Common-wealth Why God hath not yet given us so full a deliverance from Babylon why there have been so many ebbings and flowings in matters of Religion yea more ebbings than flowings Why generall grievances swell to such an height and that all the opportunities of cure have vanished so soon● as appeared how it comes to passe that albeit God hath moved the heart of the King to call Parliament after Parliament yet by and by one spirit of division or another sometimes from one quarter sometimes from another like the evill spirit which God sent between Abimelech and the men of Shechem to the ruine of both still comes between blasteth all our hopes leaving us in worse case than we were in before whence it is in regard of our selves that in stead of setting up the Kingdome and Ordinances of Christ in more purity there is such a contrary mixture and such a corrupting of all things in Doctrine in worship in every thing Arminianisme Socinianisme and Popish Idolatry breaking in againe over all the Kingdome like a floud What is a chiefe cause of all this Have we not prayed have we not fasted Have we not had more Fasts at Parliaments of late than in many yeares before Yea hath not there been generally among Gods people more frequent humiliations more frequent seeking of God notwithstanding the malice and rage of some men to discountenance and suppresse it than in former times Why then is Deliverance and Reformation so slow in comming Surely Beloved we have all this while mistaken the maine businesse and neglected the principall part of a Religious Fast You come Fast after Fast to seek God in his House You forbeare your victuals afflict your soules endure it out a long time you pray heare confesse your sins and freely acknowledge that all is just that God hath brought upon us and that we suffer lesse than we deserve All this is well But here is the error and the true Cause of the continuance of all our evils and of their growing greater namely that all this while we have never in any Fast or at any other time entred into such a solemne and publique Covenant with God as his people of old have often done upon like occasions and exigents That I may yet more effectually bring home this to all our hearts give me leave briefly to parallel the slow pace of our deliverance out of Mysticall Babylon with that of Iudah and some of the remna●t of Israel out of old Babylon which for a long time had held them Captives And here first be pleased to call to minde that as touching the Captive Iewes God failed not on his part of his promise At the end of 70 yeeres libertie of returne from Babylon to Hierusalem was proclaimed in the first yeere of Cyrus the Persian Monarch whereupon many did returne under the conduct of Z●robbabel Being come home to Hierusalem we may not conceive that they were not at all touched with sense of their deliverance or of the sinnes which had formerly provoked the Lord to cast them into that great bondage out of which they were delivered Well on they go first to offer sacrifices in the right place Although the foundation of the Temple of the Lord was not yet laid In the second yeere of their coming Z●robbabel began to set forward the work of the house of the Lord and the foundation was laid But the adversaries of Iudah the Great Officers of the Kingdome under the King of Persia apprehending or rather pretending the going on of this building to be matter of prejudice and danger to that Monarchy they procure a stay of it upon reason of State so as it was well nigh an hundred yeers ere they got libertie to go on again and it was above an 100 yeeres before the Temple could be finished For as many exact Chronologers observe the Temple was not perfected in the reigne of Darius Hystaspis as some have thought but in the sixth yeere of Darius Nothus between whom and the former Darius both Xerxes the husband of Esther and called in Scripture Ahashuerus and Artaxerxes Longimanus successively swayed the Persian Scepter In all which time many things were amisse Crueltie Oppression Adultery Mixture with strange wives and other great deformations remained Then comes Ezra after the Temple was finished and somewhat he did to set forward the work of Reformation in the seventh yeere of Artaxerxes Mnemon successor to Darius Nothus And yet there was much more to do After him therefore comes Nehemiah in the twentieth yeere of the same Artaxerxes Mnemon and after all the former endeavours he findes the Church still weltring in her bloud and even wallowing in her owne gore I meane in most of her old and long continued sins although cured of Idolatry so that still there was great corruption in doctrine in worship and in manners Whereupon he now

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 s●●ddy op●n ●●daunted 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 Crow●● you for ever Provided alwayes that when once this Covenant is made you take care that it never be forgotten but h●●d●d minded and performed that as you close with God so you may alwayes continue with him Th●● 〈◊〉 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 R●verend fellow-labourer designed for the other part of this worke will begin whene 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. r. 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. Introduction Jer. 51. 59. 1. Introduction Omne malum ab Aqutlane 3. 2 Chron. 36. 22. Introduction Actus Modus Finis The maine Observation or Doctrine 1. ●On quod sit 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 1. That it is so in the generall * 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 I●hoiada upon the deliverance of Iudah from the tyranny of that bloudy monster At●aliah 2 King 11. 17. 2 Ch●o● 14. 1. That it is so in the generall Rom. 1 21 2● 23 24 c. Wisd. ●4 ●3 c. ●o vers. 28. Minut. Foelix in oct●vi● Athan orat cont. Idol Terfull in Apolog. cap. 15. B. Hall Cont●mpl in Asa. L●●inus in Le●●● 18. p. 536. ●dem in Num. 16. pag. 572. Al●●que complures a In ● 〈◊〉 15. ●● 11. The Vulga● hath it in the Text 〈…〉 Princips in Sacri● 〈◊〉 b L●a 〈…〉 this 〈◊〉 c 〈…〉 pe●il o● 〈◊〉 p●● 3. * 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 1. That it is 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. 1. That it is so in speciall 1. That it is so in speciall 1. That it is so in speciall 2. How it is so 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quo● od● sit How this is to be done In a three-fold respect 1. Of the disposition requisite to strike a Covenant with God Where unto is requited 1. The as king the way to zion 2. How this is to be done {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. How this is to be done * From {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to beseech or pray 2. How this is to be done 2. In regard of the manner That is 1. With intention of Spirit 2. How this is to be done * {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. ●ost in Luc. 9. 2. How this is to be done 2. With charitie towards others 2. How this is to be done 2. The Substance of the Covenant Both in respect 1. Of the matter 2. How this is to be done {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. How this is to be done * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. How this is to be done 2. In regard of the forme 2. How this is to be done Isay 44. 5. N●h. 9. ult. * 2 Chr● 34. 31. 3. The Properties of the Covenant which are two 1. It must be everlasting for continuance 2. How this is to be done 2. It must be heeded and not forgotten 2. How this is to be done Prov. 1 17. 2. How this is to be done Psal. 78. 1● Eccles. 5. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cur sit the Grounds why it is so These are of 2 sorts viz. 1. Why for any deliverance in g●nerall 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. Why it is so in the generall 3. In deliverances God more especially manifesteth his fidelity in the Grand Covenant Psal. 107. Leuk 26. 41 42. Ier. 31. 20. 3. Why it is so in the generall 4 No complete deliverance and happinesse without a Covenant 3. Why it

to ●ander they have not refrained their feet therefore the Lord doth not accept them If God be as a wayfaring man sometimes with a people more often gone from them sometimes blessing sometimes crossing them and suffering them to fall under heavy pressures and never keeps an even and setled station or course of proceeding with them it is but that he hath learnt from themselves as I may so speake they will be their own men they will not be tyed to him so strictly they will have some libertie for their lusts for the world for the devill for any thing and loe here is the fruit of it God will not be bound to nor walke with them he will not draw out that strength that goodnesse that compassion which might deliver them from the evils they howle under He will neither heare them nor any body else for them not Ieremy himself vers. 11. not Noah Daniel and Iob Ezek. 14. Nothing therefore but a more solemne and strict Covenant with God will put us into a posture and condition capable of perfect redresse of our grievances how faire so ever either now or hereafter we may seeme to be for it This is the second use Thirdly suffer I beseech you a few words of Exhortation The returning Iewes you see call upon all their Nation to enter into Covenant Give me leave then to call upon You the Representative Body of this whole Kingdome who stand here before the Lord this day to humble your soules and let me also prevaile with you all to joyne your selves even this day to the Lord in an everlasting Covenant that shall not be forgotten Make this day a day in deed a day of Covenanting with God and God shall Covenant with you and make it the beginning of more happines than ever you yet enjoyed Beloved mistake me not my meaning extends not to engage you in any Civill Covenant and Bond for defence of your Municipall Lawes and Liberties No doubt you will be able to find meanes enow by the blessing of God to setle those things in a legall way especially if you be carefull to Covenant with God Much lesse is it my purpose to draw you into that late Ecclesiasticall Oath and Covenant enjoyned by the late Canon which in my apprehension is little lesse than a Combination and Conspiracy against both King and State My businesse is meerly to perswade you into a Religious Covenant with God as himselfe hath prescribed and commanded and his people in the best times of Reformation have readily admitted namely every man to stirre up himself to lift up his Soule to take hold of God to be glued and united to him in all faithfulnesse sincerity care and diligence to be onely his for ever This if we doe we need not care much for other Covenants God will provide for that and make a league for us even with the beasts of the field and with the stones of the street he will make our Exactors peace and our Officers righteousnesse violence shall no more be heard in the Land nor wasting nor destruction within our borders our very walls shall be salvation and our Gates praise He will be a God of Covenants and take care for our estates Lawes liberties lives children and all that belong to us when once this is done Therefore I beseech you yea I require you in the name of the God of heaven whose you are whom you serve before whom you stand and from whom you expect salvation in the midst of the Earth as well as in heaven that you forthwith enter into this bond Expect no assistance no successe in any of your Consultations in any Lawes that you agree upon till you have fully brought your hearts to this point to follow the Lord fully to be no more for your selves than you would have the dearest wife of your bosome to be for any other man in the world but to be wholly for the Lord to imploy and improve all your wit abilities industry Counsells actions estate honour and lives to promote his service and honour what ever become of your selves and yours for doing of it Say not as some Jeerers of whom it is hard to judge whether their malice or ignorance be the greater doe that there needes no more Covenants than what we made in Baptisme and that all other Covenants savour strongly of f●ction and the Puritan Leaven For so Gods people of old made a Covenant by Circumcision and after by Sacrifice that is in every sacrifice which they offered they did renew their Covenant begun in Circumcision Neverthelesse God thought it necessary often to call them out to strike another solemn Covenant with him besides the former You have already heard that so soone as the Israelites were gone out of Egypt entred a little way in the wildernesse he put them upon a Covenant When he brought them neer to Canaan he required another solemne Covenant of them And when Ioshuah had brought them into Canaan and divided to each of them the lot of his inheritance he drew them into another solemne Covenant Iosh. 24. So that here was Covenant upon Covenant and yet can no man without blasphemy charge it with any Puritan humour faction or any thing superfluous or uncomely for the Greatest on earth to submit unto That I may a little more enforce this duty and quicken you to the imbracing of it give me leave to present you with some Motives further to presse you to it and with some few Directions to guide you in it 1. For Motives Consider 1. how many great admirable and even miraculous deliverances God hath given us What great things he hath done for us No Nation under heaven can say more to his praise in this kind than we have cause to do Our Great deliverances out of Babylon from the Spanish Invasion from the Gun-powder Treason and from many other evils and feares do all call upon you for a Covenant Yea even the present Mercy and Opportunitie of opening that Ancient Regular and Approved Way of cure of those publique evils that threaten confusion and desolation to all pleades hard for the same dutie But among all these I desire You of that Great and honourable Body of the Parliament to reflect sadly upon that Stupendious Deliverance from the Gun-powder Treason which more especially and immediately was bent against You. For albeit the ruine of the whole Kingdome was in their Eye who were the Cursed instruments of Antichrist and of the Devill his Father in that hellish Designe yet no blow could have come at us but through Your sides And albeit some of You that have the honour to be members of this present Parliament were then unborn yet had that Plot taken effect scarce any of You had been this day ●● being to have sate there now but had long since been covered and buryed under the ashes of confusion Thinke now whether