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-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
a monstrous nature namely perjury which is a blasphemy against the Truth of God and against the God of Truth while His Sacred Name is sworne by and himself cald in to witnesse to a Lye and so that sin or sins which in reference to the Law of God is disobedience in reference to love of God inviting pardoning healing is rebellion in reference to our promise is treachery is now at last in reference to the Oath aggravated into perjury and blasphemy This is much but this is not all Reason 4 Consider the Parties entring this Oath and you will finde a fourth and yet a strong ground and reason The parties swearing why Covenant-violation is so high a quarrell The parties striking this Covenant which are God and his People and this doth exceedingly aggravate the sin since by how much the parties interested in the Covenant are more high and honourable by so much the more solemne and venerable is a Covenant esteemed So Covenants entred into between Kings and Kings and between Kingdoms Kingdoms are accounted more solemn and sacred then those that are past between private persons What is it then think ye when a Kingdom yea Kingdoms on one side and the great Almighty God on the other side swear mutually one to another And the more Sacred the Covenant the more prophane the Violation Oh for a People to swear not onely By God but to God and yet dally or prevaricate this must needs be a mockery of an high provocation If God so threaten the breach of Oaths wherein he was but witnesse how impatient will he be of those forseitures wherein he is both Witnesse and Partie A People or Person swearing By God to God Reas 5 And yet once more consider the End of a Covenant between God and a People 1 1. End of a Covenant and you will see more matter of provocation in the prophanation of it Now the end is twofold Primarie or Essentiall Secondarie or Consequentiall The Primarie or Essentiall End is to knita sure indissoluble knot Jer 50.5 between God and his people Come let us joyn our selves to the Lord in a perpetuall Covenant c. Let us joyn A Covenant is the joyning Ordinance the Marriage knot as it were wherein God and a People are made one for as in Marriage 1 Cor 6.16 17. two saith he shall be one flesh so in a Covenant he that is joyned to the Lord is one spirit Those be high and glorious expressions which our Saviour useth in that heavenly Prayer John 17.21 22 23. That they may be all one as thou Father art in me and I in thee that they also may be one in us That the world may know that thou hast sent me And the glory which thou gavest me I have given them That they may be one even as we are one I in thee and thou in me that they may be made perfect in one All one and one in us and one as we are one and made perfect in one These be expressions and priviledges of unspeakable worth and excellency and these are the fruits of a Covenant rightly struck between God and a People when both sides do it with all their heart and with all their soul as God himself renders it more then once or twice in Scripture I will be their God and they shall be my People Jere. â—4 7 c. 31 33. c. 30.22 c. 32.38 i. e. I will be to them what they can expect from a God and they shall be to me what I expect from a People All I am and have shall be for their good And all they are or have shall be for my glory and so the Spouse triumphs Cant. 2.15 chap. 6.3 I am my Beloveds and my Beloved is mine This is the first and main end of a Covenant 2 2. End And the second is like unto it which is to put an end to all strife Heb. 6.16 An Oath for confirmation is an end of all strife i. e. If here be any doubts or haesitations or diffidence on either side an Oath by the swearing party is or should be the removeall of that doubt or distrust whatsoever It should I say be so managed and entertained as that it should put the matter out of question to make all sure Whether it be in matters of fact de praeterito for the time past or engagements de futuro for the time to come so it is between God and man Man swears to God to secure God as it were that there shall â—e no more tergiversations or treacherous dealings as in times past Let us joyn in a perpetuall Covenant that shall never be forgotten q. d. Other Covenants have been forgotten this shall never we will backslide no more break Covenant no more or rather a People or Person swear to God to secure themselves against themselves to prevent and shut the dore against all future sollicitations importunities and Temptations whatsoever That when any of their old Lovers should come and bespeck their affections they may be able to put them all by that there might be no possibility of yeelding or hearkning to the voyce of this Charmer charm he never so wisely while the soul may answer them all as sometime Jepthah did his daughter though with more warrant and lesse trouble of minde Judg. 11.35 I have opened my mouth to the Lord and I cannot go back And with David Psal 119.106 I have sworn and will performe it I will be as good as my word though I die for it That I will keep thy righteous judgements And again Thy vows are upon me O God I will render praise unto thee I am not mine own to dispose of I have given my heart and my loves and my self unto another and I do not repent of what I have done if it were to do again I would do it and were I worth a thousand times more then I am he to whom I have sworn should have it all And so on the other side God swears to his People That â—s I may so say he may leave himself no possibility of recanting or recalling his word Heb. 6.13 Vers 16. if he had a minde to it The Apâ—stles expression hints such a kinde of supposition God when he could swear by no greater swore by himself Why That by two immutable things sc His Word and his Oath in which it was impossible for God to lye Impossible for him to lye A very strange expression As if God would lock up himself under an Oath from all possibility of lying or recalling the word out of his mouth he would not trust himselfe as if the Apostle should say with making a bare promise but claps an oath upon it also that so if be would yet he could not go back This seems to be implyed in this expression out the truth is though we need such bolts and locks to keep us from starting God doth not he hath as much and more mind to
keep his word then we have that he should But for our sakes for our sakes altogether is this written because of the unbelief of our bearts to secure our unbeleeving objecting spirits against all fear and jealousie of so much as a pâ—ssibility of going bâ—â—k from his word or failing of his promise and so indeed it is after expressed Vers 18. That by two immutable things by which it was impossible for God to lye we might have a strong Consolation c. To strengthen our weak hands and feeble knees and drooping spirits in the expectations and belief of the undoubted accomplishment of all his promises Now then Beloved Christians this being the end of Covenants and Oaths mutually between God and his People sc To Vnite and Secure the one to the other when a People or Person haffle or break with God after all this the end of the Covenant is frustrated and defrauded The bands are broken the security dissolved all falls in sunder as a bundle of Arrows when the bond is cut and then in comes fears doubts and jealousies which oft do no small mischief in the soul while they even take a poor People or Person Captive and spoil them of their precious treasure that they can hardly recover their former comforts or confidence again in a long time These breaches do so wound their spirits and shrink up their sinews I speak of the People of God themselves that with their Father Jacob they go halting peradventure to their very Graves And now look upon the Covenant under all these Aspects and Notions Of Nature Of Matter Of Forme Of Parties Of End And then you will easily be able to give an account Why Covenant-Violation should be a matter of so high a quarrell between God and a People in all the three kindes of it Contemptuous refusing Gracelesse prophaning Perfidious deceiving Not onely of the Covenant of God but of the God of the Covenant A People of Person mocking God and deluding themselves breaking with God and doing what they can to make God break with them and to break them all to peeces Now for the second Branch of the Doctrine The 2. Brand of the Doctrine This Quarrell God threatens to avâ—nge with the sword There be but two things which I need handle heer 1. De facto To shew How God hath made good this threatning in the dispensations of his providence and Justice by overtaking this sin of Covenant-Prophanation with this judgement of the sword and its concomitants 2. De jure To vindicate and assert Gods Justice in these dispensations of his by shewing the equity and righteousnesse of such proceedings But both these are done if not so fully as might be yet sufficiently already The Instances given of the sin in the very same places for the most part holding forth also examples of the Judgment besides so many other Instances in Scripture so known That who ever is not a stranger to his Bible may turn to them with a wet finger And the Demonstrations and Reasons that set forth unto you the greatnesse of the sin the highnesse of the quarrell do upon the very first view Vindicate and Justifie the Equity of Gods proceedings in avenging this sin and quarrell with so grievous a judgement as the sword And since the servants of God who have well weighed both in the ballance of the Sanctuary have acknowledged not onely the sin to have equalled the Judgement Thou art just O Lord in all that is come upon us Nehe. 9. Ezâ—a 9. But infinitely to have weighed it down our God hath punisht us lesse then our iniquities deserve This therefore shall suffice for the second Branch of this Doctrine and so we will improve the time that might be spent in the further proof and enlargement thereof in making Use of what hath been delivered already in that Doctrine Vse THe first Use that we may make of this sad truth may be according to the work of this day to discover to us what cause we have to afflict our souls and to abhorre our selves in dust and ashes before the Lord. For behold God is contending with this Kingdom by fire the fire of the sword so called often in the Scripture is sent upon us and marcheth through the breadth of the Land in the widest extent of the Kingdom even from the furthermost parts of the West to the uttermost parts of the North A Sword I say the worst of all Judgements witnesse the sad Catalogue of evills here that do accompany it ut supra yea a Civill Sword the worst of all Swords a Forraign Sword hits at randome But this knows whom to smite and where to make the deepest wounds Brother embrues his hands in the Brothers blood and a mans enemies are these of his own house and therefore the more enemies because of his own house No Quarrell so fierce no fewd so mortall as those are between the neerest relations when Coals of division are once kindled amongst them This Sword I say is drawn and much flesh it hath devoured already and drunk much precious blood Nationall blood Christian blood Fraternall blood while we cry to it as once Jeremiah did Jerem. 47.6 O thou sword of the Lord how long will it be ere thou be quiet Put up thy self into thy Scabbord rest and be still But the Sword either gives us no Answer or such a one as follows there in the next verse How can I be quiet Seeing the Lord hath given me a charge against England Yea we may fear that God is saying concerning us as once to his Prophet Ezekiel concerning Israel Ezek. 21.9 10. A Sword a Sword is sharpned it is sharpned and also furbish'd T is sharpned to make a sore slaughter should we then make mirth No When God sends a Sword upon a People the times are times of mourning and not of merriment Read on else Vers 10. It contemneth the rod of my son as every tree Vers 11. And he hath given it to be furbished that it may be handled This Sword is sharpned and t is furbished to give it into the hand of the slayer Vers 12. Cry and howl son of man for it shall be upon my People it shall be upon all the Princes of Israel terrours by reason of the Sword shall be upon my People Smite therefore upon thy thigh Vers 13. Because it is a tryall and what if the Sword contemn the Rod The rod of God has been upon us the rod of a more inferior and gentle correction but it has done us no good Folly is so bound up in our hearts that it is not a rod of correction that will fetch it out We will not yet stoop nor submit unto the Government of Jesus Christ therefore we may fear that now the sword comes to contemn the rod to despise the rod saying as it were What does this silly Rod do here Will they not stoop Will they not put their neâ—ks under the yoak of Christ