with none but such as will bear weight in the ballance of the Sanctuary such as the Word will secure such as to which the Word will bear witnesse that they are inconsistent with any Christlesse man or woman whatsoever And pray with unweariable suppliceations that God will not onely give thee interest but cleer thy interest and seal up interest upon thy soul and thee to the day of Redemption And then secondly 2 2 Go to Christ for influence Studie influence when once in Christ then hast thou right and liberty to draw vertue from Christ For behold All the fulnesse that dwels in Christ is thin all that life and strength and grace and redemption that is held forth in the promise it is all laid up in Christ as in a Magazine and by vertue of thy interest in and union with the Lord Jesus it is all become thinâ— Hence you hear the believing soul making her boast of Christ as before for righteousnesse Isa 45.24 so also for strength In the Lord I have righteousnesse and strength as righteousnesse for acceptance so strength also for performance of such duties as God in his Covenant doth require and expect at the beleevers hands I have no strength of mine own but in Christ I have enough In the Lord I have righteousnesse and strength Christ is the Lord-keeper or Lord high Steward or Lord-Treasurer to receive in and lay out * Psal 68.18 â—e received â—phe 48 begâ—e gifts c. for and to all that are in Covenant with the Father And this is one main Branch of Gods Covenant with the Redeemer that he give out to the Heirs of promise wherewithall to enable them to keep their Covenant with God so that they never depart from him As for me Isa 59.25 this is my Covenant with them saith the Lord My spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy Seeds seed saith the Lord from henceforth and for ever They be the words of God the Father to the Redeemer concerning all his Spirituall Seed The Redeemer shall come to Sion Vers 24. And that spirit and these words of life and grace which were upon the Redeemer must be propagated to all his believing Seed by vertue whereof their Covenant with God shall in its proportion be like Gods Covenant with them for indeed the one is but the counterpart of the other unchangeable everlasting I will make an everlasting Covenant with them Jer. 32 40 that I will not turn away from them to do them good but I will put my fear in their hearts and they shall not depart away from me Now therefore my Brethren since there is enough in Christ study how to draw it out Indeed it will require a great deal of holy skill to do it It requires wisedom to draw out the excellencies of a man Counsell in the heart of a man is deep Prov. 20.3 but a man of understanding will draw it out It is a fine art to be able to peirce a man that is like a Vessell full of Wine and set him a running but to draw out influence and vertue from the Lord Jesus is one of the most secret hidden Mysteries in the life of a Christian indeed we may complain John 4. The Well is deep and we have nothing to draw withall But labour to get your Bucket of faith that you may be able to draw water out of this Well of Salvation Isa 12. Labour by vitall acts of a powerfull faith set on work in Mediation and Prayer to draw vertue and influence from Jesus Christ the Mouth of Prayer and the breathings of Faith from an heart soakt and steept in holy Meditations applyed to Jesus Christ will certainly though perhaps insensibly draw vertue from him Behold Faith drew vertue from Christ by a touch of his Garments shall it not much more draw out that rich and precious influence by applying of him in the promises and in his Offices unto our souls Consider oh Christian who ever thou art even thou that art in Christ consider God hath not trusted thee with grace enough before hand for one moneth no not for a week a day Nay thou hast not grace enough before hand for the performance of the next duty or the conquering of the next temptation nor for the expediting thy self out of the next difficulty And why so But that thou mayst learn to live by continuall dependance upon Jesus Christ as Paul did Gal. 2.20 The life that I now live in the flesh I live it by the faith of the Son of God Paul lived by fresh influence drawn from Christ by faith every day and hour study that life it is very Mysterious but exceeding precious Had we our stock before hand we should quickly spend all and prove bankrupts 1 Cor. 1.36 God hath laid up all our treasure of Wisedom Righteousnesse Sanctification and Redemption in Jesus Christ and will have us live from hand to mouth that so we might be safe and Gods free grace be exalted Rom. 12.16 It is of faith that it might be by grace to the end your promise might be sure to all the seed Wherefore holy Brethren partakers of this heavenly calling look up to Jesus Christ who is the Covenant of his Father and your Covenant loe he calls you Look unto me Isai 48.22 and be yee saved all the ends of the earth Surely they are worthy to perish who will not bestow a look upon Salvation Oh look humbly and look beleevingly and look continually look for Interest look for Influence look for Righteousnesse look for Strength and let Jesus Christ be All in All to thy soul thou wilt never be any thing nor do any thing in Christianity till thou comest to live in and upon Jesus Christ and him onely Humbly entreat the Lord and give him no rest That he will make a Covenant with thee in Christ which shall keep thee and then thou wilt be able to keep thy Covenant Look up to Christ for Covenant-grace to keep Covenant-engagement and so shalt thou do this service in a Gospel-sence to Acceptation to Perpetuitie I have now done with these three Quaeres What Why How How to Acceptation Perpetuitie I know much more might be added but the work to which we are to addresse our selves will take up much time the Lord set home what hath been spoken Onely give me leave to tell you thus much in a word for the close of all As this Covenant prospers with us so we are like to prosper under it The welfare of the Kingdom and of thy soul is bound up now in this Covenant For I remember what God speaks of the Kingdom of Israel brought into Covenant now with the King of Babylon to serve him and to be his Vassals 〈◊〉 17.13 14. Vers 16.17
I Conceive these three Sermons may be of much use for the promoting of the publike service in taking the late solemn Covenant both here and throughout the Kingdoms Decemb. 5. 1643. JOSEPH CARYL THE QUARRELL OF THE COVENANT WITH THE PACIFICATION OF THE QUARRELL Delivered in three SERMONS on Levit. 26.25 and Jere. 50.5 By Thomas Case Preacher of the Word in Milk-street LONDON And one of the Assembly of DIVINES 2 Chron. 23.16 And Iehojada made a Covenant between him and between all the People and between the King That they should be the Lords people Nehem. 10.28 And the rest of the people the Priests the Levites the Porters the Singers the Nethinims and all they that had separated themselves from the people of the Lands unto the Law of God their Wives their Sonnes and their Daughters every one having knowledge and having understanding They clave to their Brethren their Nobles and entred into a Curse and into an Oath to walk in Gods Law which was given by Moses the servant of God and to observe and do all the Commandments of the Lord our Lord and his Judgements and his Statutes c. London Printed for Luke Fawne and are to be sold at the sign of the Parrot in Pauls Church-yard 1644. To the Right Honourable John Lord Maitland and to the Reverend Master Alexander Henderson Master Samuel Rutherford Master Robert Baly and Master George Gellispe Commissioners of the generall Assembly of the Church of Scotland to the Assembly of Divines in England Noble and worthy Commissioners THis Covenant so unanimously so religiously entred into by the Honourable Houses of Parliament and Reverend Assembly Gods two faithfull Witnesses now in England as by your selves also was afterward sent to the City where amongst the rest of the Ministers I was to take my share in preparing the people The Work being so solemn and great I bethought my self how I might best serve this blessed Design The time gave me some advantage it falling in the course of my Ministry to preach thrice between the Warning and the Taking I engaged my thoughts distractions will hardly allow me to say Studies wholly upon this Work and blessed be God not without much encouragement The readinesse I found in the People to close with the invitation of God and Parliament expressing it self not onely in the multitudes but in the affections of them that offered themselves to this Service made visible in tears of joy Yet when I had Preacht my Sermons and admâ—â—â—â—â—red the Covenant I found I had not done my work Importunity prest me to make my thoughts publike and consulting with the neâ—â—sâ—itice of the multitudes of poor ignorant People that want a Teaching Minister while the Kingdom waits for the Covenant rather then with mine own unfitnesse I was not disobedient to the Motion I had rather appear in my weaknesse then â—nwillingnesse to serve the publike good Thousands of the poor untaught people will be glad of this help the knowing will not despise it if 〈◊〉 if otherwise they shall trouble themselves more then me And now Right â—â—noralde and Reverend These poor endeavours such as they are make hold to present themselves unto you Streams do naturally run back into the Bosom from whence they issued God hath pleased to â—onour your Nation in making them the First-fruits and Pattern of a Through 〈…〉 to Vs and all the rest of the 〈…〉 This Covenant received its first life in Scotland though it came to its first breathing in England You sent it not with more affection then it was entertained with gladnesse and joy by our Worthy Parliament and Learned Assembly and although with some small Additions yet such as did rather render it more it self then vary it I shall not need to beg your Patronage for my Self or Labours in promoting this Service The Oath of God is upon you whereby we are contented to confesse what in your patheticall Letter to our Assemblie you were pleased upon other respects to acknowledge That your Assistance is become your Debt To all that enter into this League and Covenant in the maintaining and persuance thereof To the payment whereof Your selves are already come through a painfull and hazardous travell to joyn your Learned Assistance with our Faithfull Assembly to which your presence addes both strength and Ornament while Thousands of your Nation are preparing their Brotherly addresses to pay the same Debt to the whole Kingdom now almost in as great an exigence as once the Gibeonites were when their five Kings with all their united forces were within few dayes march to take a bloody and unnaturall revenge for their entring into Covenant with Joshua Onely We beseech you account it not our distrust or jealousie if sometime you hear us complaining with the Mother of Sisera Why are their Charrets so long in coming Why stay the Wheels of their Charrets We know the Mercy and Righteousnesse of Joshuah dwels in your Bosoms which cannot suffer you to deny or delay that Assistance to your Brethren whom you have invited into the League and Covenant of God upon so fair and honourable termes which Joshuah durst not deny unto the enemies of God and his people Because they had sworn unto them by the Lord God of Israel Josh 9.19 Although by a Serpentine wilienesse they had wound themselves into that Association Joshuahs Conscienciousnesse of that Obligation carried Him and his Army all night to the rescue of the Gileoniles Josh 10.9 And truely we doubt not but your â—endernesse of this Oath of God between England and Scotland had before this time brough in your prepared forces to the succour of your end â—ngered Brethren had not our Creature-considence unthankefulnesse and other hidden Remorâ—s hung at the Keel and Bottome of this Expedition The Searcher of Hearts and Father of Mercies discover and remove the accursed thing whatsoever it is That it may no longer obstruct their timely approach nor render it when it comes unanswerable to our fainting Expectations The Lord of Hosts bring in your Forces and come in with them his Terrour go before them and his Glory be their Rereward So shall they like a Mahanaim the Host of God be a dread to the Enemies a Reviving to the languishing hopes of Gods people and a powerfull means to assist our Parliament and Armies in the setling of that blessed Peace and Reformation for which both the Nations have Lifted up their Hands to the most High God Sirs In the midst of all these Calls and Expectations pardon and own me if I humbly claim my share for my Self and poor Endeavours both which he cordially devotes to yours and the Kingdoms service who is Yours In all Gospel Offices to honour and serve you THOMAS CASE To the Reader READER THe fears of unworthy Accommodations which have possest 〈…〉 Spirits God hath hitherto graciously prevented by the Wisedom and Piety of our worthy Senators in Parliament who yet have lest no stone unturned for the
25. I will send the pestilence among you and ye shall be delivered into the hand of the enemy Vers 26. I will break the staff of your bread c. And yee shall eat and not be satisfied And upon the persisting in this sinne Behold seven times more evills pursuing of them Vers 29. You shall eat the flesh of your sonnes and the flesh of your daughters shall yee cat Vers 30. I will cast your Carcasses upon the Carcasses of your Idols and my soul shall abhorre you Vers 31. I will make your Cities wast and bring your Sanctuaries unto desolation c. Vers 32. I will bring the Land into desolation Vers 33. I will scatter you among the Heathen and will draw out a sword after you c. Isa 30.18 My Brethren God is a God of Judgement and doth all his works in weight and measure Nehemiah acknowledged it in his confession Nehem. 9.33 Howbeit thou art just in all that is come upon us for thou hast done right but we have done wickedly Yea holy Ezra hath a strain higher then this in his confession Ezra 9 13. Our God hath punished us lesse then our iniquities do deserve Behold these great and fearfull judgements and curses pursuing this sin of Covenant-violation and yet so farre from exceeding that they fall short of the merit of it Our God hath punished us lesse then our sins deserved Of what a high nature think ye is this quarrell when so many tall judgements like so many Anakims though standing upon the Shoulder one of another cannot reach it Fourthly 4 4 The care of Gods people after their recovery to make up this breach It may appear from hence in as much as alwayes upon the recovery and deliverance of the people of God from their Captivity and other Judgements you shall finde their Governours and Prophets Sollicitous and active in the first place to attone God by taking up this quarrell and controversie between him and his people as in all the former Instances of Eâ—ra Nehemiah and Daniel they knew that as long as this breach lay open there was no safety floods of wrath and vengeance might break in upon them at unaware and therefore they labour in the first place to repair this breach giving us thereby to understand That Violation of Covenant is a quarrell of such an high nature as there is no safe sleeping under it no not for a night Fifthly God accounts it his honor to keep his Covenant Among all the excellencies and perfections that are in God God seems to take high delight and contentment in this and therefore doth often delight and admire himself for it Deut. 7.9 The Lord thy God he is God the faithfull God which keepeth Covenant and Mercy Psal 89 28. My Covenant shall standfast Vers 34. My Cevenant will I not break c. And as he gloriâ—s in it himself for he calleth upon his people to glorifie him in this his Excellency Jerem. 9.24 Let him that glory thâ—glory in this That he understandeth and knoweth me that I am the Lord which exercise loving kindenesse judgement and righteousnesse in the earth The righteousnesse of God is especially seen in keeping Covenant with his people and in this he calls them to glory And so they do It is one of the high and glorious titles that Daniel ascribes to God in his Prayers Dan. 9.4 O Lord the great and dreadfull God keeping Covenant and Mercy c. Psal 105 8. He hath remembred his Covenant for ever Psal 111 5. He will ever be mindfull of his Covenant It is the Name for which he is so dreadfull in his praises Vers 9. He hath commanded hâ—s Covenant for ever holy and reverend is his Name Now surely That Excellency which God doth so admire and magnifie in himself the contrary thereof his soul doth most of all hate or abhorre in a people or person we see it in our own experience That vice we most of all hate in our children or servants the contrary vertue whereof doth most of all please and delight us in our selves Sixthly and Lastly God accâ—unts this an high favour to bring his people into Covenant with him for 1. It is a promise 2 It is established by an Oath God speaks of bringing his people into Covenant with him as one of the highest Prerogatives and choicest priviledges he can honour them withall to that purpose you may observe 1. That it stands in the midst of a Catalogue of promises Eâ—â—k 20.37 I will bring you into the Bond of the Covenant And you know with what titles of honour the Apostle hath enabled the promises Exceeding great and precious promises 2. That it fals under the Sanction not of a promise onely but of an oath also Isai 45.23 I have sworne by my self the word is gone out of my mouth in righteousnesse and shall not return That unto me every knee shall bow and every tongue shall swear An oath it is the Seal of the Covenant and this honour God hath challenged to himself by an irrevecable Oath I have sworne c. That to me every tongue shall swear Now as it was the honour of the Priesthood of Christ above the Priests under the Law That whereas they were made Priests by the word onely of command Christ was made a Priest by the word of Oath by him that said unto him Heb. 7.21 The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedeck So it is the high honour and dignity of this duty and prerogative of the people of God That whereas others are conferred upon them onely by the word of promise This is established by the word of Oath by him that said I have swerne by my self that to me every tongue shall swear And by this you may take the measure of this sin since by how much the more high and glorious the service and priviledge is of so much the more vile and hatefull an aggravation must the prophanation of it needs be And this last demonstration may serve in generall as a bottome and foundation of the next account I am to make scil The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crounds and Reasons of the Doctrine Of the truth in hand which is The third thing I undertook Namely The Grounds and Reasons of the Doctrine how it comes to passe That Covenant-violation is a matter of so High a quarrell between God and his People The first whereof is taken from the nature of such a Covenant 1 1. The Nature of a Covenant A divine Ordinance Deut 6.13 Chap. 10.20 as is here spoken of First That it is an Ordinance of God a part of Divine worship having the stamp and impression of divine authority upon it Thou shalt fear the Lord thy God him shalt thou serve and to him shalt thou clâ—ave and swear by his Name From which Scriptures it appears not onely to be an Ordinance of Gods appointing but one
of the most speciall and solemne In as much as â—oth here and in other Scriptures it stands for the whole duety of man towards God in the first Table The Ordinance whereby we specially are said to clâ—ave to God Thou shalt cleave to him and swear by his Name We cleave to him by swearing to him Isai 56 6. The sonnes of the stranger that joyn themselves to the Lord. How It follows And take hold of my Covenant The Covenant is the joyning Ordinance The joynning Ordinance It strikes the main stroke between God and a People In hâ—aring the word we learn our Duty In Prayer we call in for helpe for divine assistance But the Covenant that comes and bindes the bargain Come let us joyn our selves to the Lord by a perpetuall Covenant Jere. 50.5 Yea The exâ—â—nall 〈◊〉 caâ—◠〈◊〉 very 〈◊〉 If we consider the very externall Ceremonies used about this duty it will appear a very solemn Ordinance Whether between man and man or between God and man When Abrahams servant sweaâ— to his Master to take a wise unto his son â—anc He must put his hand under his Masters thâ—â—â—â— A Type that the Messias must come out of Abrahams loynes Geâ— 24 7. Gâ—â— 47. â—â— So did Joseph when he swear to Jacob c. When God made a Covenant with Abraham God commands him to take an Heiser of three years old a she Goat and a Ram and 〈…〉 9.10 When he hath done God 〈…〉 betwixt the pâ—ices for a Ratification of the Covenant 〈…〉 17 Abraham when he takes an Oath Lifts up his 〈…〉 thâ— must high God These and the like Postâ—â—â—s used about this service carry a great deal of reverence and solemnity in the very face of them and this solemnity even of the outward Ceremony God useth as an aggravation of Covenant-violation God layeth it close unto the charge of Zedeziah That he brake his Covenant with the King of Babylon Ezek. 17.18 When loe he had given his hand And to the Princes and People of Juda that they transgressed the Covenant Jerem. 34.18 When they had cut the Galfe in twain and passed between the parts thereof And Vers 19 20. for this he threatens to give them into the hands of their Enemies And if the externall solemnitie adde so much aggravation to this sinne then how much more doth that inward beauty and glory of it heap up guilt upon their heads that are found to be prophaners and violators of so solemn an Ordinance A second Aggravation of this sin ariseth from the Mattor of the Covenant Covenants betwixt man and man are in things appertaining to man The Covenant betwixt God and man is in things appertaining unto God which as it doth exceedingly heighten the duty so it doth highly aggravate the violation It was the honour of the Priests under the Law above other men That they were ordained for men in things appertaining unto God Heb. 5.2 And it was the honour of Christ above all other Priests that his Priesthood was imployed about matters of an higher nature then the Priesthood of the sonnes of Aaron Heb. 8.6 He hath obtained a more excellent Ministry by how much also he is the Mediatour of a better Covenant which was established upon better promises Now consider then I beseech you how excellent that Covenant must be above all others the matter whereof gave excellency to the very Priesthood of Christ himself and lifted it up above all other Priesthoods For as the Apostle reasons concerning Abraham and Melchisedeck That Melchisideck was greater then Abraham because he blessed him Heb 7.7 For without question the lesser is blessed of the better So may I in some sence argue the excellency of this Covenant above the Priesthood of Christ in as much as this Covenant gives excellency to this Priesthood He hath obtained a more excellent Priesthood by how much he is Mediator of a better Covenant And certainly the excellency of the matter is a transcendent aggravation of the violation of the Covenant for men to trissle and prevaricate in things of such high concernment in things so immediately appertaining to God must needs be a businesse of an higher provocation then the sonnes of men do ordinarily dream of The Apostle reasons strongly and dreadfully in this very case Heb. 10.28 29. He that despised Moses Law died without mercy Of how much sorer punishment shall he be thought worthy who hath counted the blood of the Covenant an unholy thing c. The Covenant and the blood of it the priviledge and the purchase are both trampled under feet in some degree or other by Covenant-prophanation Thirdly A third reason why Covenant-prophanation is matter of so high a quarrell is taken from the Forme of it which is an Oath an Oath on both sides The Creature swears by God and God swears by himself This is the Forme or Seal of Covenants between men and men So Jacob when he made a Covenant with his Uncle Laban sware by the fear of his father Isaac Gen. 31.53 i. e. That is Objective By the God whom his father Isaac fâ—ared So Jonathan and David sware mutually by the name of God The Oath of the Lord was betwixt them So Zâ—dekiah took an Oath of fealty and subjection unto Nebâ—chadnezzar King of Babylon In the name of the God of Israel for which cause Ezck. 17.13 19. God calls it My Oath and my Covenant And hence it is That God so severely threatens the violation of that Covenant with inevitable destruction upon Zedekiah Ezek. 17.16 As I live saith the Lord God sure in the place where the King dwelleth that made him King whose Oath he deâ—pised and whose Covenant he brake even with him in the midst of Babylon shall be dye The King of Babylons Oath because Zedâ—kiah sware to him and Gods Oath because he sware by him And see how divine Justice avengeth the quarrell of this Covenant Zedâ—kiah sware to Nebuchadnezzar and did not keep his Oath But for this God swears the death of Zedekiah and will be sure to keep his Oath This Accession of an Oath to the Covenant a people or person swearing By the most high God and calling so holy and dreadfull a Majestie to Witnesse must needs wonderfully heighten the sin and aggravate the quarrell by this means Covenant Breach becometh a double sin a sin twisted of two sins and those no small ones neither of lying and swearing Jere. 23.10 The lye being the prophanation of the truth of God and the Oath the prophanation of the God of trueth sins for which take them singly a Land doth often mourn Hos 4.2 Of how much higher provocation are they when they meet yea when they meet and are met into one communicating their malignity one unto another and thereby bigning and aggravating one another The Lye making the Oath greater and the Oath making the Lye greater and out of both there ariseth an aliquod tertium a third sin of
evasions and limitations and reservations such a Jesuiticall spirit is got in among us by which means it comes to passe that by that time men have pared off and left one and put what interpretations they frame to themselves there is little left worth the name of a Covenant 3. In the third place How many prophane this Ordinance by setting up base and earthly and carnall ends and aymes to themselves How many come to this Ordinance with Shechemitish spirits Shall not their Cattle and their substance and every Beast of theirs be ours If I take it not saith the Malignant Citizen I shall have my Wares plundered If I take it not faith the Malignant Gentleman I shall have my Estate seized If I take it not saith the Malignant Parson I shall have my Living sequestred and my person it may be cast into Limbo Patrum c. To such base and dunghill respects do men of vile spirits prostitute this pure and heavenly Ordinance 4. But lastly Have we not all conspired together as it were Unsaithfulnesse in keeping Covenant from the highest to the lowest from the greatest to the least to break the Covenant of our God How may God and his Ministers renew all those complaints over England that were formerly poured out over Israâ—l Psal 78.10 They have forsaken thy Covenant Vers 37. They kept not the Covenant of their God they were not steafast in his Covenant Vers 57. They turned back and dealt unfaithfully they were turned aside like a deceitfull bow Alas what have we done with all the Covenants we have made with God Our Baptismall Vows renewed perhaps Monâ—thly at the Lords Table our sick Beds engagements Parliament Pretistations and Covenants with those often Monethly Wâ—ckly almost daily repititions of Covenants in the dayes of Humiliations and Thankesgivings what is become of them all Have we not dealt with them in some such like manner as Moses dealt with the two Tables who went up into the Mountain to receive them from God but as soon as he came down to the bottome threw them out of his hands and brake them So have we done for all the world we have gone up into the Mountain of the House of the Lord so is the place of publike worship called to make and renew our solemn Vows and Covenants Isai 2.3 which we have Sealed under an Oath and a Curse before and with the most high God but no sooner all most have we come down into the Valley of our ordinary walking and conversation but we have thrown them out of our hands and broken them all to peeces Vow Reformation to day and within a few dayes be drunk again and swear again and be unclean again and worldly and wantoâ— and seâ—ure again as toose vain unsavoury and unsensible of pul like sin and misery as ever Swear our Estates to day and perhaps deny at wentieth part of them to morrow Worth thousands and deny to lend an hundred a sâ—orâ— c. Swear to live and dye with the Parliament and the Caus to day and spâ—ak against both to morrow Swear to assist thâ—m to day against all Opposers and Malignants and it may be within a few dayes after assist Opposers and Malignants against them Help them off with their Taxations though never so indifferent and easie Couâ—â—y conc â—â—l their Goods and Treasurâ— though never so justly forfeited to the State Get their Mon yes Arms Horses Provisions restored though never so lawfully seized by sufficient Warrant and the industry and piety of faithfull Officers who venture their Estates their lives their All in the service Swear and unswear do and undo protest for Christ to day and accomodate for Antichrist to morrow and when told of it either they forgot or which I tremble to think of and blush to mention some and these no small ones put in minde upon such occasions of their Protestations and their Covenant have not feared to reply Alas That was broken long since As if breach of our Covenant did dissolve our engagements and because we have broke once with God we were never bound afterward to keep our word our Oaths Surely That were an easie way of getting loose But this God hath seen and heard among us and me thinks I heat that angry question sounding in mine ears Ezek. 17.15 Shall he prosper Shall he escape that doth such things Or shall he break the Covenant and be delivered And if the quarrell were so high and God so angry for the breach of the Covenant that was but between man and man yea between a people in externall Covenant with himself and a professed enemy a Tyrant an Vsurper what may such a People for whom God hath done and is doing such great things expect upon Covenants so religiously and solemnly made and sworn not onely before but with so holy God and so ofter and so treacherously yea so desperately abused and trampled under feet I may say unto you therefore as sometime good Josiah did to his Servants 2 Chro. 34.21 Go enquire of the Lord for us Humiliation for this sin and for the remnant that are left in Israel and in Judah for great is the wrath of the Lord that is powred out upon us because we have not kept the word and Oath which we have uttered to the Lord our God It is without all question the Quarrell of the Covenant which the Sword is this day a venging upon England with so much wrath and fury powred out Woe unto us out God is grievously angry what shall we do When David saw the Angel of the Lord standing between the Heaven and Earth Chro. 21.16 having a sword drawn in his hand stretched out over Jerusalem Vers 16. It is said Then David and the Elders of Israel who were cloathed with Sackcloth fell upon their faces And David said even I it is that have sinned and done evill indeed but as for these sheep what have they done let thine band I pray thee Vers 18. and 26. Oh Lord my God be upon me and upon my Fathers house c. And by the direction of the Angel he built an Altar and offered Sacrifices upon it unto the Lord and the anger of the Lord was pacified towards his people Let us do so this day and in all our publike and private Humiliations The Angel hath his sword drawn stretched out over the whole Land Even the sword threatned in the Text to avenge the Quarrell of the Covenant Let us fall down upon our faces and lye in the dust draw water and poure it out before the Lord take up Jeremiahs wish and Lamentation Jere. 9.1 Oâ— that my head were waters and mine eyes a Fountain of Tears That I might weep day and night for the slain of the Daughâ—er of my People Yea That we might weep bitterly for the sin which hath â—â—ain so many precious sons of Sion even this sin Covenant-Violation And oh you that have stood out in refusing
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
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
Reformation according to the minde of Christ if opposers of Reformation may escape scot-free undiscovered and unpunisht or can we indeed love or promote a Reformation and in the mean time countenance or conceal the enemies of it This is cleer yet it wants not a scruple and that peradventure which may trouble a sincere heart Object It is this Having once taken this Oath This Oath will binde us to discover children or parents or husbands wives c. if we hear a friend or brother yea perhaps a Father an Husband or a Wife let fall a word of dislike of the Parliament or Assemblies proceedings in either Kingdom or that discovers an other judgement or opinion or a word of passion unadvisedly uttered and do not presently discover and complain of it we pull upon our selves the guilt or danger of perjury which will be a mighty snare to thousands of well affected people To which I answer Answ 1. The objection layes the case much more narrow then the words of the Article which distinguisheth the Incendiary or Malignant which is to be discovered by a threefold Character or note of Malignity First Hindering the Reformation of Religion Secondly Dividing the King from his people or one Kingdom from 〈…〉 Thirdly Making any faction or parties amongst the People contrary to the Lâ—â—â—ue and Covenant Now every dislike of some passage in Parliament or Assemblies proceedings every distent in judgement and opinion every rash word or censure that may possibly be let fall through passion and inadvertency will not amount to so high a degree of Malignity as is here exprest nor consequently bring one within the compasse of this Oath and Covenant A suitable and seasonable Caution or conviction may suffice in such a case 2. But suppose the Malignity do arise to that height here exprest in any of the Branches thereof I do not conceive the first work this Oath of God binds us to is to make a judiciall discovery thereof while without all controversie our Saviours * Matth. 18. Rulâ— of dealing with our Brethren in cases of offence is not here excluded which is 1. Vers 15. To see what personall admonition will do which toward a Superiour as Husband Parent Master or the like must be managed with all Wisedom and Reverence if they hear us we have made a good dayes work of it We have gained our brâ—ther if not then the Rule directs us yet 2 In the second place to take with us two or three more if they do the deed thou in yest sit down with peace and thankfulnesse if not 3. If after all this the party shall persist in destructive practises to hinder Reformation to divide the King from his People or one Kingdom from another or lastly to make factions or parties among the people be it the man of thine own House the Husband of thy youth the Wife of thy bosome the Son of thy loynes c. Lâ—vi must know neither Father nor Mother private Relations must give way to publike safety thou must with all faithfulnesse endeavour the discovery thine eye must not pity nor spare Dâ—ut 1 6 7 8. It is a case long since stated by God himself and when complaint is made to any person in Authorite the Plantiff is discharged and the matter rests upon the hands of Authority Provided notwithstanding that there be in the use of all the former means that latitude allowed which the Apostle gives in case of Heresie sc A first and second Admonition Tiâ— 3.13 This course not only the Rule of our Saviour in generall but the very words of the Covenant it self doth allow for though the clause be placed in the sixth Article yet it hath reference to all viz. What we are not able our selves to suppresse or overcome we shall reveal and make known So that if the Malignity fall within our own or our friends ability to conquer we have discharged our duty to God and the Kingdoms and may sit down with comfort in our bosomes That which remains in the other two Articles I cannot see how it affords any occasion of an objection and the reference and tendency it hath to the Reformation and preservation of Religion is easie and cleer to any eye that is not wilfully blinde The preservation of Peace between the two Kingdoms Fifth Article The preservâ—tion between the Kingdoms in the fifth Article being the pillar of Religion for how can Religion and Reformation stand if any blinde Malignant Sampson be suffered to pull down the pillars of Peace and Vnion Besides it was a branch of that very Covenant in the Text as well as of that in our hands The Children of Israel and Judah which had a long time been disunited and in that disunion had many bloody and mortall skirmishes and battles now at length by the good hand of God upon them taking counsell to joyn themselves first one to another and then both unto God First Let us joyn our selves and then to the Lord in a perpetuall Covenant Surely not onely this Copy in the Text but the Wormwood and the Gall of our civill combustions and warres which our souls may have in remembrance to our dying day and be humbled within us may powerfully perswade us to a cheerfull engagement of our selves for the preservation of a firm peace and union between the Kingdoms to all posterity And lastly as Peace is the pillar of Religion Article sixth Mutuall assistance so mutuall assistance and defence of all those that enter into this League and Covenant in the maintaining and pursuance thereof mentioned in that sixth and last Article is the Pillar of that Peace Divide impera Desert one another and we expose our selves to the Lusts of our enemies And who can object against the securing of our selves Indifferency and Neutralitie and the state against a detestable indifferency or neutrality but they must ipso facte proclaim to all the world that they intend before hand to turn Neutralls or Apostates To conclude therefore having thus examined the severall Articles of this Covenant and the materiall Clauses in those Articles and finding them to be if not of the same nature yet of the same designe with the preface and conclusion the one whereof as I told you at the entrance obligeth us to the Reformation of Religion the other of our Lives as serving to the immediate and necessary support and perfecting of these blessed and glorious ends and purposes I shall need to Apologize no further in the vindicating and asserting of this Covenant before us could we be so happy as to bring hearts suitable to this service could we set up such ayms and ends as the Covenant holds forth The glory of God The good of the Kingdoms and Honour of the King to which this Covenant and every severall thereof doth humbly prostrate it self Article sixth would all conspire to make us and our posterity aftter us an happy and glorious
that the work shall go on and prosper yea prosper gloriously it having a stronger foundation to support it then Heaven and Earth for they are upheld but by a word of power but this work which is called Hob. 3 1. the New-Heavens and the New-Earth is uphold by a word of promise For We according to his promise look for New-Heavens 2 Pet. 3.15 and a New-Earth wherein dwels righteousnesse I say by a word of prophesie and promise which it seems is stronger then God himself for his word binds him so that he can as soon deny himself as deny his promise There shall be therefore an undoubted accomplishment of these things which are told us from the Lord Luk. 1.45 God will finde or make a people who shall worship him in this holy Ordinance and upon whom he will make good all the mercy and trueth all the peace and salvation which is bound up in it Onely therefore let me Caution and beseech you not to be wanting to your selves and your own happinesse * Acts 13. Judge not your selves unworthy of such a priviledge nor * Luke 7 3â— reject the Counsell of God against your own souls sin not against your own mercies by withdrawing your selves from this service or rebelling against it God will exclude none that do not exclude themselves Yea further This seems to speak an Argument of Hope That the calling of the Jews and the fulnesse of the Gentiles is not farre behinde in as much as God begins now to poure out this promise in the Text upon the Churches in a more eminent manner then ever we or our fathers saw it in a Gospel sence And surely Gospel performance must make way for that full and universall accomplishment thereof which shall unite Israel and Judah Jew and Gentile in one perpetuall Covenant unto the Lord that shall never be forgotten The Gospel Day is nothing else but the dawning of that great universall Day in the Text wherein God will make one glorious Church of Jew and Gentile The Day-starre whereof is now risen in our Horizon So that I am humbly confident That the same shores shall not bound this Covenant which bound the two now-Covenanting Nations but as it is said of the Gospel so it will be verified of this Gospel Covenant The sound thereof will go into all the Earth Rom. 10.18 and the words of it to the ends of the world There is a spirit of Prophesie that doth animate this Covenant Psal 14.15 which will make it swift and active swift to run His word runs very swiftly and active to work deliverance and safety not onely to these two Kingdoms but to all other Christian Churches groaning under or in danger of the yoak of Antichristian Tyranny whom God shall perswade to joyn in the same or like Association and Covenant So that me thinks all that travell with the Psalmists desire of seeing the good of Gods chosen Psal 106.5 and rejoycing in the gladnesse of his nation and glorying with his Inheritance Will certainly rejoyce in this day and in the goodnesse of GOD which hath crowned it with the accomplishment of such a pretious promise as hear lies before us While none can withdraw from muchlesse oppose this service but such as bear evill will to Sion and would be unwilling to see the ruine and downfall of Antichrist which this blessed Covenant doth so evidently threaten Fourthly Fourth Motivâ— The example of the Churches of God and This hath been the practice of all the Churches of God before and since Christ after their Apostacies and Captivities for those Apostacies and recoveries out of these Captivities The first thing they did was to cement themselves to God by a more close entire and solemn Covenant then ever Nehemiah Ezra Hezckiah Jeremiah Josiah will all bring in clâ—er evidences to witnesse this practice This latter Churches have learned of them Germany France Scotland c. But what shall I need to mention the Churches when as the God of the Churches took this course himself who when he pleases to become the God of any people or person it is by Covenant as with Abraham Gen 17.2 Behold I make a Covenant with thee and what ever mercies he bestows upon them it is by Covenant all the blessings of Gods people are Covenant-blessings to wicked men God gives with his left hand out of the Basket of common providence but to his Saints he dispenceth with his right hand out of the Ark of the Covenant Isa 55.3 I will make an everlasting Covenant with you even the sure mercies of David Yea which is yet more to our purpose When the first Covenant proved not but miscarried not by any fault that was in the Covenant-Maker no nor simply in the Covenant it self Of the God of the Churches for if man could have kept it it would have given him life I say when it was broken God makes a new Covenant with his People Not according to the Covenant which I made with their Fathers which my Covenant they brake c. Jer. 31.31 Heb. 8 8. But this shall be the Covenant c. I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my People c. Because they could not keep the first Covenant God made a second that should keep them Oh that while we are making a Covenant with our God he would please to make such a Covenant with us so would it be indeed a perpetuall Covenant that should not be forgotten Well you see we have a Covenanting God a Covenant Making God and a Covenant renewing God be we followers of God as dear children Let us be a Covenanting people a Covenant making a Covenant renewing people and as our God finding sault with the first Heb. 8.8 Let us make a new Covenant â—â—â—n a perpetuall Covenant that shall never be forgotten A fifth Motive to quicken us to this duty Fâ—th Moâ—â— The practiâ—â—â—f the Pope and Preletes may be even the practice of the Antichristian State and Kingdom Popery hath been dexterous to propagate and spread it self by this means What else have been all their Fraternities and Brother-hoods and Societies but so many Associations and combinations politique compacted and obliged by Oaths and Covenants for the advancing of the Catholike Cause whereby Nations and Kingdoms have been subdued to the obedience of the Roman Miter And Prelacy that Whâ—lp hath learned this polisieof its mother Papacy that Lionesse to corroborate and raise it self to that height we have seen and suffered by these Artifices while by close Combinations among themselves and swearing to their oâ—edience all the Inferiour Priesthood and Church Officers by Ordination-Engagements and Oaths of Canonicall Obedience c. A few have been able to impose their own Laws and Canons upon an whole Kingdom yea upon three Kingdoms it being an inconsiderable company either
of Ministers or People the Lord be mercifull to us in this thing that have had eyes to discover the Mystery of iniquity which these men have driven and much more inconsiderable that have had hearts to oppose and withstand their Tyranny and Usurpations And why may not God make use of the same stratagem to ruine their Kingdom which they used to build it yea God hath seemed to do it already wâ—â—le in that place where they cast that râ—â—ring Canon and formed their cursed Oath for the establishing their 〈…〉 with its endlesse c. to perpetuits In the * â—â—ing Henry 7 Chappel very 〈◊〉 place hath this Covenant been debated and voted once and a second time by command of publique Authoritie for the Extirpation of it Root and Branch and the casting of it out for ever as a plant which our heavenly Father hath not planted And who knows but this may be the Arrow of the Lords deliverance which as it hath peire't to the very heart of Prelacy so it may also give a mortall wound to Papacy it self of which it will never be healed by the whole Colledge of Physitians the Jesuites whose study the Complexion and health of that Babylonian Harlot In the sixth and last place Sixth Motive The blessed successe of this Ordinance in other Churches The good successe this course hath found in the Churches may encourage us with much cheerfulnesse and confidence to undertake this service It hath upon it a probatum est from all that ever conscientiously and religiously used this remedy It recovered the State and Church of the Jews again and again many a time when it was ready to give up the ghost it recovered and kept a good correspondency between God and them all the time it was of any esteem and credit amongst them It brings Letters of Testimoniall with it from all the Reformed Churches Especially from our neighbour Nation and Church of Scotland where it hath done wonders in recovering that people when all the Physitians in Christendom had given them over It is very remarkable in the 20. Ezek. 37. God promiseth to bring them into the Bond of the Covenant and in the next Verse it follows and I will purge out the Rebels from among you there is an And that couples this Duty and this Mercy together I will bring you into the bond c. And I will purge out c. Truly God hath made good this promise to our Neighbors The Waters of this Covenant have been a notable Purgation to the Rebels there It hath been a Shibboleth to discover them and a Sword in the hand of the Angel of the Covenant to chase or slay them The mighty Armies of Malignants whether inbread or forraign though more in number and greater in power have not been able to stand before it from the first day till now The Walls of Jericho have faln flat before it The Dagon of the Bishops Service-Book brake its neck before this Arke of the Covenant Prâ—lacy and Prerogative have bowed down and given up the ghost at its feet And what changes hath it wrought in the Church and State What a Reformation hath followed at the heels of this glorious Ordinance And truely even among us as poorly and lamely and brokenly as it hath been managed among us I may say thus of it It hath kept life and soul together I am confident we had given up the ghost before this time had it not been for this Water of Life Oh what glorious successe might we expect if we did make such cheerfull such holy such conscientious addresses as becomes the Law of so solemn an Ordinance Truely could I see such a willing people in this day of Gods Power as are here in the Text encouraging and engaging one another in an holy Conspiracy Come let us joyn our selves to the Lord in a perpetuall Covenant c. I have faith enough to promise and prophesie to you in the Name of the Lord and in the words of his servant Haggai Haggâ—i 2.18 19. From this very day I will blesse you And that you may know of what Soveraignty this Ordinance is Take notice of this for the close of this last Motive and this second Quaere That this is the last Physick that ever the Church shall take or need it lies cleer in the Text For it is an everlasting Covenant And therefore the last that ever shall be made after the full and finall accomplishment of this promise and duty the Church shall be of so excellent a complexion Isai 33. last That the Inhabitant shall not say I am sick The people that dwell therein shall be forgiven their inquitie The Lord make it such Physick to us for Christ his sake And this shall suffice c. The Third Sermon on the Sabbath-day in the Morning being the first of October Immediately before takingof the COVENANT in Milk-street Church I Come now to the third Quaere How Third Quaere How And this inquiry divides it self into two Branches sc How to Acceptation Perpetuitie For the satisfying of both which I will fetcht as much as may be out of the Text That so you may yet further behold what proportion there is between the duty there and that which lies before us this day Answ In the first place First in generall With an Ordinance frame of heart we must enquire how this duty may be so managed that God may accept of us in the doing of it How to Acceptation Now in the Generall we must know that this service being an Ordinance of God it must be undertaken and managed with an Ordinance of frame heart i. e. According to the Laws and Rule of â—ivine worship and by how much the more sacred and solemn this Ordinance is by so much the more ought we to call up and provoke the choicest and heavenliest of those affections and dispositions of spirit wherewith we make our addressements to the Holy things of God In speciall In particular these First â—â—â—st in Judgement Jere 4.2 we are to come upon this service with the most ponderous advisednesse and most serious deliberation of Judgement That may be It is one of those grand Qualifications which God himself calls for to an Oathâ— Thou shalt swear in Truth in Judgement and in Righteousnesse In Truth for the matter and that we have already examined in the former Sermon In Righteousnesse in reference to the keeping of the Oath of which hereafter and in Judgement in respect of the taking or making of the Oath the thing which we are now about that we should well consider what we do And indeed if at any time and in any undertaking that advise be usefull Prov 4.26 Eccl 5.1 Ponder the path of thy feet and keep thy foot when thou entrest into the house of God then certainly it is most seasonable when a people or a person draw neer to make or renew their Covenant with the most High
forefathers To the end that we may be ashamed of all our former Idolatries and Superstitions our monstrous mixtures of Popery and will-worship in the Ordinances of Christ and that we have not sooner enquired after the minde of Christ how he will be worshipt in his House But now unlesse we be ashamed i. e. Deeply and throughly humbled for all that we have done unworthy of Christ and his Worship and the Covenant of our God we shall never see the inside that is the Laws and the Ordinances and the Forms of this House which are both various and curious for so the variety and repetition of the words imply The Prophets are not to reveal these unto us unlesse we be ashamed God will either withdraw them from us or which is worse withdraw himself from them so that our eyes shall never behold the Lord in the beauty of Holynesse we shall not be admitted to see the beauty and glory of such a Reformation as our souls long for And as God will see us in this posture before he reveal to us the Modell and Platforme of Reformation so also till we be in such a posture of deep Humiliation for our former abominations Shall we never be stedfast and faithfull in the Covenant of God Till our hearts be throughly broken for Covenant-breach we will not passe much for breaking Covenant upon every fresh temptation Yea till that time we be humbled not for a day onely and so forth But unlesse we labour to maintain an habituall frame of goodly sorrow upon our hearts for our Covenant-violations shall we ever be to purpose conscientious of our Covenant A sad remembrance of old sins is a speciall means to prevent new when every solemn remembrance of former vilenesse can fetch teâ—â—s from our eyes and blood from our hearts and fill our faces with an holy shâ—â—â— the soul will be holily shie of the like aâ—ominations and of all occasions and tendences thereunto Râ—m moring mine affliction and my misery â—am 3. â—9 20. the Wormewood and the Gall. My soul hath theâ— still in remembrance and is humbled within me When old sins cost dear new sins will not finde an casie entertainment when old sins are new â—fflictions when the remembrance of them is as Wormewood and Gall the soul will not easily be bewitcht to drink a new draught of that poysoned Cup any more Christian beleeve me or thou mayest finde it by experience too true when thou hast forgot old sins or canst remember them without new affliction of soul thou art neer a fall Look to thy self and cry to God for preventing grace There will be great hopes we shall be faithfull in our nâ—w Covenant when we come with a godly sence and sorrow for our abuse of old and laâ—our to maintain it upon our spirits But so much for the first direction I come to the second Secondly â— Direction See old scores crost If you would have this Covenant to be a perpetuall Covenant Labour to see old scores crost do not onely mourn for thy Coâ—enant-unfaithfulnesse but labour to get thy pardon written and sealed to thee in the blood of Covenant There iâ— vertue enough in the blood of the Covenant to expiate the guilt of thy sins against the Covenant I will â—rinkle clâ—an water upon you Ezek 36. â—â— â—nd you shall be clean from all your filthynesse and from all your Idols will 〈◊〉 leanse you Their sins of Idolatry were sins especially against their Covenant Idolatry being the violation of the marriage knot between God and a people yet even from them doth God promise to cleanse them upon their repentance and conversion The blood of the Covenant compared to water for the cleaning vertue thereof should cleanse them for their Covenant deâ—â—ments The blood of Jesus Christ cleanseth us from all sin 2 John â— 7 Thou hast played thâ— Harlot with many Lovers Jer. 3.1 yet return again to me saith the Lord. It is a mighty encouragement to renew our Covenants with God That he is so ready to pardon the Breach of olâ— and â—â—e sence of this pardon is a mighty engagement and strengthning to keep our Nâ—w-Covenants Oh for God to say to a poor soul Bâ— of good cheer thy sins be forgiven thee Matth. 9.2 Isai 44.22 〈◊〉 31.33 And I have blotted out thy sins as a cloud and thy transgressions as a thick cloud All thy unkindnesses and unfaithfulnesses thy treacherous dealings against the Covenant c. shall be forgotten they shall do thee no harme c. This will mightily strengthen the hands and fortifie the heart and even make it impenetrable and impregnaâ—le against all the sollicitations and importuniâ—iâ—s of old temptations See a notable instance of this Hos 14.4 I will 〈◊〉 their back-slidings I will love them freely for mine anger is turned away from him I will be as the dew to Israel c. 〈…〉 His branches shall spread c. 〈…〉 They that dwell under his shaddow shall return c. 〈…〉 What follows these gratious promises Why Ephraim shall say What have I to do any morâ— with Idols He that before was so unseparably joyned to Idols Châ—p 4.17 〈◊〉 31.18 that he could not be divorced from them Ephraim is joyned to Idol All the blows that God gave him though God should have beaten him to peices as he himself afterward confess'd could not beat him off from his Idols in so much that God at length gave him over as an hopelesse child Ephraim is joyned to Idols let him alone Yet no sooner doth this Ephraim hear of a pardon and of the love of God to him but the bonds between him and his Idols are dissolved and away he thrusts them with indignation Ephraim shall say what have I do do with Idols Or as the Prophet Isaiah expresseth it Yâ—e shall dâ—file the covering of the graven Images of silver Isai 30.22 and 〈…〉 of thy mâ—lten Images of Gold Thou shâ—lt cast thâ—m away as a mâ—â—strous cloth thou shalt say unto it get thee hence And thus it is with a people or a person Râ—m â—5 Isa 51.8 when once God 〈◊〉 abroad his Law in their hearts and makes them hear joy 〈◊〉 gladnesse in speaking or sealing a pardon upon their souls they that before were joyned to their Idols drunkennesse uncleannesse covetuousnesse pride wayes of false worship old Superstitious Customes and Ceremonies and the like So that there was no parting of them or those who had long been grapling and conflicting with their strong corruptions and old temptations and in those conflicts had received many a foil and got many a fall to the wounding of their consciences and cutting deep gashâ—s upon their souls now they stand up with a kinde of omnipotence upon them no temptation is able to stand before them They say to their Idols whether sinfull company or sinfull customes Get ye hence and what have I to do any more with Idâ—ls What