Judahs Joy at the Oath, Sermon – To the reader

Judahs Joy at the Oath · Sermon – To the reader

IUDAHS IOY AT THE OATH.

2 CHR. 15.15.

And all Judah rejoyced at the Oath.

TO be civilly wiſe (they ſay) it is requiſite that we not only ſtudy Bookes, but men: Experience of the diſpoſitions of men being no leſſe neceſſary to compleate prudence, then the rules of wiſdom, but he that would be wiſe to ſalvation, needs but the ſtudy of GODS Booke; which God hath ſo contrived, that in ſtudying it, we ſtudy men alſo: For it containes not only hagiographa, 2 Tim. 3, 15.2 Tim 3:15holy writings, holding forth precepts of divine wiſdome, but hiſtorica deciphering the tempers and diſpoſitions of all men in Spirituall matters, that it may make us expert to worke, and wyn upon them, when we are to deale with them in Spirituall things. And as all ſacred ſtories conduce to this holy prudence, ſo non more then theſe of Chronicles, and yet ſome it may be, may count them ſuperfluous, becauſe in many things ſo jumping with what we reade in Samuel, and Kings; but that Argument is as ſtrong againſt Deuteronomy, and 3. of the Evangeliſts, as againſt this of Chronicles. Beſides, this is not a bare repetition, but with weighty ſupplements. After Davids poſſeſſing the Kingdome of Iſrael, there were ſome Additions to the Ordinances of Moſes, and that more then of meere order, as Muſick? This might have bred ſcruples in the minds of men, that this was a uſurpation by David; or governors have more power of adding to the Ordinances of God, then other Scriptures allow them, had not the ſtory of Chronicles informed us that the riſe of this Addition was the command of God by his Prophets, 2 Chro. 29, 25. Furthermore betweene the former ſtories and this, there is this remarkable difference. Theſe after the diviſion of the Kingdomes into Iſrael and Iudah, are exact in the ſtory of the Kings of Iſrael, and touch Iudahs ſtory lightly: on the contrary, Chronicles touch Iſraels ſtory obiter, but that of the Kings of Iuda at large, as may appeare by this one ſtory of Aſa, which in Kings is compriſed in a few verſes of one, but here comprehends 3 whole Chapters; Two of which ſet forth his excellency, the third his infirmity: the one for imitation, the other for caution; the one teaching what we ſhould be, the other what after a long profeſſion we may come to be, though we belōg to God, that we may neither be ſecure of our ſtanding, nor auſtere in our cenſures. In the firſt Chapter is ſet downe his carriage in War, and peace; In peace there is declared his piety and policy. His piety is commended v. 2. proved v. 3, 4, 5. it was compleate in putting away evill, and ſetting up good, and that by command. Things thus ſettled, leaſt Aſa ſhould Act Rehoboams part, and forſake the Lord, Zera is ſent with a mighty Army, to try and exerciſe his graces; Aſa makes preparation, but relyes and prays to God, and becomes victorious. This done he returnes, and while their hearts were warme with freſh mercy, Azariah who knew how good a word is, ſpoken in due ſeaſon, comes in the Spirit of the Lord, and ſtrikes while the Iron is hot, and gives good counſell, ſhewing in Gods way, what helpe they ſhould ſtill find; amplifyed by the contrary in Iſraell, forſaking God, and thence he infers a ſtrong exhortation, v. 7. The Son it ſeemes was ſeconded by the Father, which did ſo worke on the good King that his heart is lifted up in the wayes of God, and ſets to a more through Reformation, puts away the Idols (Idols ſhould be put downe aſwell as Jdolatry) and he made this reformation as large as his dominion, and that with great ſucceſſe: God doth uſe to proſper that courage that is from him, and for him, ſtirred and directed by his word, and tends to his glory. The people aſſemble, offer firſt their Cattle in Sacrifice, and then themſelves in Covenant, make a league offenſive, and defenſive with God, and that with abundance of affection, as appeares ver. 19. and not only in, but after the doing as you heare—And all Iudah rejoyced at the Oath.

Joy is the inlargment of the heart for ſome preſent good. This Covenant joyned with an Oath, was apprehended as a Spirituall good, ſo they rejoyced. Here's then, 1 An affection, Rejoyced, 2 The Subject, Iudah with its extent, Al…uda, 3 the Object, The Oath the Covenant, for cleaving to the true God & true Religion. This is regiſtred for our learning: hence then,

All that are truly Godly, Doct. ſhould rejoyce at a Nationall Covenant, made for the ſuppreſſing of the falſe, and the preſervation of true Religion. 2 Chro. 30, 21, 23. We ſee joy at the reſtauration of Religion, then how much more when it is done by Covenant, yea after they counſelled to keepe other 7 dayes (not another Paſſeover) but to ſpend ſeven days in the ſervice of GOD, and who knowes whether this counſell were not ſuch as Ezra's by Covenant, Ezra 10, 3. Its moſt probable it was, and it was with joy; how ever we may argue a maiori, ſo alſo from that of the Pſalmiſt Pſal. 122, 1. But more full to our purpoſe is that 2. Chro. 23, 16, 17. Where you have the Covenant, the fruite of it, and how it was entertained with joy, ver. 21. ſo 2 Chro. 29, 10. And this was not perſonall, but without queſtion Nationall: He did it as a King, and ſo the Kingdome with him, as appeares by the Iſſue, ver. 20. The Elders goe along v. 28. there's a Congregation, and was not this with joy? See verſes 25, 28, 30, 36.

Becauſe this is a ſigne of the graces of God, Reaſon 1 not only reſiding, but excelling in the people of God: To keep up Religion in purity, requires grace, but to renew it & that by Covenant argues zeale and undaunted and unconquered reſolutions, as it was ſayd of Iehoſaphat, 2 Chro. 17, 6. his heart was lift up in the wayes of God, caried on the growne wings of Faith and zeale over all impediments. And ſhould not we rejoyce in this, to ſee ſuch ſignes of grace in a Kingdome? I am ſure had we Davids Spirit, we ſhould 1 Chro. 29, 9. See what joy there was for that one diſcovery of good affection to God, Phil. 4, 10. The Apoſtle rejoyced greatly, that their care of him did flouriſh againe, not for the profit he reap't, but for the grace they ſhewed in ſuch a Nationall Covenant; mens care of God doth flouriſh againe, care of his ſervice, and ſhould not we much more rejoyce? ſure we ſhould, and will if wee be not wicked, and ſo hating grace, or proud and envying it, which far be they from us.

A Nationall Covenant for reformation, Reaſon 2 is an excellent meanes of reformation, of ſuppreſſing the falſe, and ſetting up the true Religion, ſo it is to be rejoyced at. That it is a meanes of reformation experience may ſhew. Where ever was it undertaken that it fayled? See here in Aſa, in Hezekiah, in Joaſh, or Jehoaida's time, when this was made, Idolls and Idolatry went preſently downe, and the ſervice of God as faſt up, ſee 2 Chro. 15, 16, and 2 Chro. 23, 17, 18, and 29, 10, 35, 36. and 34, 31, 32, 33. So Ezra 10.3, 5, 17. And how ſhould it be otherwaves? For entering into Covenant ſhewes zeale, courage, and reſolution, and when it is Nationall, there is outward ſtrength added to ſtrength of Spirit, and what can let? 2 Chro. ult. he did it with all his heart, and proſpered. When men Covenant, they do it with all their might, and will proſper: when men come to this to renew their Covenant with God, he will renew his Covenant with them, and bleſſe their undertakings. And if God be …ith us, who can be againſt us? Ioſh. 1, 5, 6. There be two promiſes made to Ioſhua, one ſubordinate to the other: The maine the Apoſtle makes common, and with the ſame reaſon we may infer the latter; the Condition is this, ver. 7. Be ſtrong. Now the Covenanting ſhewes this ſtrength of Spirit or reſolution, and therefore all lets come downe, and reformation will come up; and if reformation be effected, then there is cauſe of joy. Reformation is a thing that the people of God have alwaies and ſhould rejoyce in. Nehem. 8. the reſtauration of one ordinance what joy it cauſed, ver. 17. So likewiſe 2 Chro. 30. and if any thing be cauſe of joy, Reformation is: That which removes cauſes of ſorrow, and brings many cauſes of joy, that will be rejoyced in. But this reformation doth, It removes cauſes of ſorrow, for it removes ſin, It's an healing of our backſlidings, which is cauſe of ſorrovv, ſo of all corruptions in Religion; novv vvhat cauſe of ſorrovv theſe be, ſee Ezra 93. Pet. 10. 1. Ezek. 36, 33. It removes feares, and feare hath torment, 1 John 4, 18. When vve are in our ſinnes vve have cauſe to tremble at the threatnings, as Ezra 9, 3.4 It removes Iudgments, ſo Hezekiah aymed and found, 2 Chor. 29, 10. and 2 Chro. 15.2, 3, 4, 5. Againe, it brings cauſes of joy: For hereby God is glorified, God is exalted, vvho vvas before neglected, falſe vvorſhip is a provocation, giving his glory to another, going a whoring, Reformation is a ſetting up his word for rule, and giving him the worſhip he requires. Now when God is glorified, ſhould not we rejoyce, Pſal. 97. 1. Pſal. 42 10. He that was ſo wounded at Gods diſhonours, would not he as greatly rejoyce at Gods glory? without queſtion, and nothing elſe was the cauſe of the joy. 1 Chro. 29, 9. Againe, the good of mens ſoules is furthered, for hereby men are brought into the way of life and ſalvation, Poyſon is taken out of their food, leaven out of their ſervices, their Soules will be edified, ſervices reſpected, perſons ſaved, and that we ſhould rejoyce in: There's joy in heaven, for this, if for one ſoule, much more for many. Act. 11, 18. 3. This is the way to proſperity, to have God bleſſe us in all we put our hands unto, for now we keepe Covenant with him, he will likewiſe keepe Covenant with us, and that is to bleſſe us in all we put our hands unto. Deut. 28. So 2 Chro. 15, 15. And ſo in Hezekias time, the Land recovered its priſtine honour, and ſtrength loſt by wicked backſliding Abaz. So then there is great cauſe to rejoyce in a Nationall Covenant of Reformation, becauſe it will produce Reformation which is comfortable many wayes; Its the regeneration of a Nation.

A Nationall Covenant is a thing that in time of need all Godly hearts do earneſtly deſire and pray for, therefore they will rejoyce at it; Reaſon 3 they ſee the need of it, becauſe without it the worke will not be done. The oppoſites while the ſtanders for purity, ſtand ſingle, are too hard for them, by ſome way or other, they ſee the uſe of it in examples as hath been layd out, they ſee it is an ordinance of God, and being regulate by the word, they cannot but deſire, and pray that God would ſtir up the hearts of men to it, how often have you in this place heard and joyn'd in prayer with this Petition, that God would move our Soveraigne with Joſiah, to bring us into a Covenant of reformation. Now what we pray for, we ſhould praiſe God for, and can we praiſe God for that we joy not in; The denying or prolonging of the deſire is harſh, but the granting of it, is as the tree of life, moſt refreſhing and ſtrengthening, Pro. 13, 12. All then that have had ſo much goodneſſe as to deſire it, and pray for it, muſt needs rejoyce in it.

Now if you inquire what a Nationall Covenant is, it is a Bond wherein a Nation joynes together to bind themſelves to God and one another, for the promoting of any publique good. Now this is done in divers formes, ſometimes by way of ſingle vow, promiſe, and Proteſtation; ſometimes there is added an Oath, as here there was, for that which is called a Covenant, ver. 12, is here termed an Oath ver. 15. Yea ſometimes there is further expreſſed a curſe againſt thoſe that will not enter or fulfill it. Nehem. 9, 29. All kinds kind firmly, they differ only in degree, Heb. 6, 17, 18. Word, and Oath, are ſayd to be two things which for God to break is impoſſible, and then for man to breake either, muſt be diſhoneſt and damnable. Thus for proofe.

1. This is uſefull, firſt for information, and it may informe us of 2 things, 1 What cauſe we have in this Nation, of joy, yea of great joy. May not I as the meſſenger of the Lord of Hoſts, ſay unto you as the Angells? Luk 2, 11. Feare not, for behold I bring you good tidings of great joy which ſhall be to all people; for in our Nation now is formed a Nationall Covenant againſt corruptions, and for Reformation. A Nation is either Collective, or Repreſentative: The Parliament is the Nation repreſentative, and ſo the whole Nation hath taken it; not one of the houſe of Commons or Peeres who were preſent refuſing: The Peeres alſo ſubſcribing it with their hands, according to that expreſſion Eſay 44, Nehem. 9, 38.Neh 9:385. or as in Nehemiahs time they ſet to their ſeales. And this they have publiſhed partly for our conſolation, partly for our imitation, and have we not in this cauſe to rejoyce? May not Iſrael rejoyce in thoſe that made it? and the Children of Syon be joyfull in their Parliament, who have begun ſo good a worke?

2. This may ſhew us, that it is our duty to enter into this Covenant. That as this Covenant is already by the Act of the Parliament Nationall repreſentative, ſo it may be Nationall Collective by the Act of every ſubject in particular. Ought we not to do that which is matter of joy to the Godly? Jf it be ſo bad to make the hearts of the godly ſad, and of the wicked glad, Eze. 13, 22. Is it not very good to make the godly glad, and damp the wicked? Our entring into Covenant will doe it. Nehem. 10, 28, 29. When the Nobles went before, all that were of underſtanding, entred into Covenant after them. Our Nobles have gone before, both noble in blood, and in Office, and ought not we now to follow? he that joyes not at the Covenant, is condemned by this text, and he that joyes and joynes not, will be condemned of himſelfe.

Obiect. But it may be ſome out of ignorance of the nature of this worke, may ſcruple touching the lawfulneſſe of this preſent bond, for whoſe ſatiſfaction theſe Arguments following may ſuffice.

1. That which is ſet before us in the approved examples of Scriptures, and hath been in uſe in famous Churches and Common-wealths, that may lawfully be undertaken by Chriſtian people: But ſuch is this Proteſtation for the maintenance of true Religion, therefore it is lawfull. In the dayes of Aſa, 2 Chro. 15, 12. and of Ioſiah 2 Chro. 34, 31, 32. of Ezra cap, 10.3. and 5 of Nehemia 9, 38. In all theſe times they made a Covenant for the maintenance of Religion in its purity, according to the word: So in the Kingdom of Scotland 1680 and 81. So in our Kingdom to maintaine the privileges of Magna Charta: Therefore this preſent bond hath good ground for it.

Ob. The Covenants of Scripture flowed from the King.

Anſ. Not all, as that in Ezra's time, and Nehemiahs, when they were under foraine power, yet they Covenanted his inconſultis. Secondly, Num. 30. we read, vowes may be made by thoſe under Authority, only ſuperiors have power at the firſt notice of them to reverſe them. But their ſilence is conſent: ſo our Soveraignes ſuffering is approving, and confirming: beſides it cannot be imagined that ſuch things as are ſo unanimouſly conſented to by both Houſes, ſhould not be approved by the King, and the Proteſtation it ſelfe is Printed by the Kings Printer.

2. A Covenant or vow, is an Ordinance of God, for the helpe of humane frailty, to keepe us faſt to the performance of any neceſſary duty which we have or are prone to recede from: whence thus I argue; an Ordinance of God undertaken by fit perſons on juſt occaſion is lawfull, but ſuch is this vow or Proteſtation, therefore it is lawfull. Perſons fit for a vow, muſt be ſuch as are ſui Iuris, that is, free, or at leaſt ſui juris, in regard of the thing vowed.

Ob. But here the doubt ariſeth, how Subjects that are under a King, can be ſui Iuris, and ſo be free to Covenant, eſpecially in ſuch a thing, wherein there is poſſibility that their King may be their opponent, by ſuch evill adviſe, as hath of late been given.

Anſ. One may be ſui Iuris, & free in one reſpect which is not ſo abſolutly, as a ſervant that hath an eſtate free to himſelfe, though he be not ſui iuris, in reſpect of his perſon, and ſo cannot make a vow to ingage it, yet he is ſui Juris, free in regard of his eſtate, and may by vow ingage that. Now though we be Subjects, we be free Subjects, under the protection of Laws, which meaſure our ſubiection, and our Soveraignes dominion according to which the King is bound by oath, and equity to governe, receiving his Crowne on theſe termes: whereby it appeares, that though the Subjects of England be not ſui Iuris abſolutly, yet are they ſo in what the Lawes tye them not to ſubjection. Now in this Proteſtation we Covenant only to maintaine things eſtabliſhed by Law, and that in legall wayes, and to reſſiſt illegall preſſures, and therefore in theſe things we are free to make a vow or Covenant: beſides it is to be obſerved, that this Covenant is made by the Houſes of Parliament, the higheſt Court in the Land, who have power to conſult and decree what ever is according to Law for publike weale, and by them we are, though not commanded, yet permitted, yea invited to enter into this Covenant, and therefore have freedome to enter into it. And as the perſons are fit, ſo are the occaſions juſt, for what is a juſt occaſion of a vow or Covenant, to performance of any thing, but humane frailety and corruption manifeſted in former violation? as in Hezekiahs and Joſiahs time, the Apoſtacy to Idolatry occaſioned the Covenant againſt it: ſo likewiſe in Ezra, and Nehemiahs time, former deviation produced the preſent Covenant to prevent future, and res ipſa loquitur, yea clamat, what groſſe deviations in all the particulars may juſtly require a Covenant that we may be more ſtrong to prevention.

3. Such bonds as are neither againſt Law, conſcience, nor prudence, may be lawfully entred into: But ſuch is this Proteſtation, therefore it may lawfully be entred into.

1. This bond is not againſt law, becauſe it is only for the maintenance of the law, and the prevention of oppreſſions and Innovations againſt Law, and by lawfull meanes, and in ſuch a way as is forbidden by no law, therefore there can be no illegality in it.

2. Nor is it againſt conſcience, becauſe it binds to nothing unlawfull, that bond only is againſt conſcience, which is a bond of iniquitie: Now this binds only by good meanes to prevent corruptions in Religion, and oppreſſion in civill liberties or perſons for ſtanding for them, wherein if the perſons to be oppoſed be ſometimes governors, we are bound to oppoſe not their Authority, but their Luſt, not to hinder their Government, but their Tyranny, which we are not bound to ſubmit to, and its their honour, and ſafety, that it ſhould be hindred rather then furthered, its better to have power curb'd, then to abuſe it: Its better and rather to be choſen of a conſcientious Chriſtian, not to be a King then to be a Tyrant.

3. Nor is this bond againſt Prudence, but this is the hardeſt taske to demonſtrate, becauſe it hath not ſuch fixed rules, yet we may prove it thus: That bond which is in matters of weight anſwerable to the engagement needfull and poſſible, that is not againſt Prudence: But ſuch is this preſent Proteſtation, therfore it is not againſt Prudence.

1. This is in matters weighty, as in matter of Religion, for which if we prefer the ſoule and the glory of God (as all ought to doe) before life and all outward things, we may enter into the ſtrongeſt engagements: ſo for the Kings perſon, eſtate, and honour, they that rightly eſteeme the worke and care of Soveraignty for the Subject, and thence the bond of reſpect from the Subject to the Soveraigne, will judge that they ought not to thinke any thing too deare to engage for the ſafety of the King and his regall State and dignity, and for the liberties of Parliaments, and of Subjects, he that conſiders that in theſe the comfortable injoyment of all we have is involved, will think nothing too much to ingage for the maintenance of them; ſo for mutuall defence, if any ſuffer for a common cauſe, all ſuffer in him, and therefore ſhould ſtand for him as for themſelves, and for bringing to puniſhment the oppoſers of theſe, this is as weighty as the things themſelves which cannot otherwiſe be maintained, but by ſuppreſſing thoſe which undermine them. And laſtly, for the peace of the 3 Kingdomes, they being now as it were one, the diviſion of them is the way to ruine, and ſo the whole matter of this Proteſtation is moſt weighty.

2. This bond was needfull, for theſe things have beene ſo violated, and the violation and the violators ſo ſtrengthened, that the friends of theſe priviledges have not been, nor would in likelihood be able to maintaine them, unleſſe ſtrengthened by ſuch an unviolable Bond of union.

3. This Bond is a probable meanes to effect the thing Covenanted: If it were impoſſible or improbable, then it were a certaine or likely ſnare which Prudence would diſſwade, but its neither, there be ſo many that have ſo great and cordiall ingagement in the things themſelves, both Religion, Liberties, and Concord, that if they do unite, the oppoſites are no conſiderable part, ſo that the friends of theſe things want nothing to make them prevalent but union, which this Covenant confirming, is a moſt probable meanes to make able for the things Covenanted.

Obj. But what if ſome fall off, or enow will not come in, or theſe things ſhould be oppoſed by forraigne force?

Anſ. If ſo many ſhould fall off, or that ſo great force ſhould oppoſe that the parties Covenanting could not by force maintaine the things Covenanted, I conceive the intent of the bond then is not to tie men to run on certaine ruine, but to maintaine theſe things in a prudentiall way, to venture ſtate and life, when there is probability ſuch adventure may effect the thing, or elſe to waite for an opportunity when it may, and not to be drawne by any meanes faire or foule, from this purpoſe or reſolution.

Obj. 2. A man by this Covenant may be engaged to further the puniſhment of his Father, Sonne, or deareſt friend, and is not that a ſnare?

Anſ. In matter of ſeducing from the true to falſe Worſhip, the caſe is cleare, we muſt bring any to puniſhment, how neare or deare ſoever, Deut. 13, 6, 7, 8, 9, 10. which may be confirmed by that of our Saviour, Mat. 10, 37. He that loveth Father or Mother more then me, is not worthy of me, and he that loveth Sonne or Daughter more then me, is not worthy of me: And in caſe of publike weale, if any perſiſt enemies to it, and will not be reclaymed, affection to the Country, and community muſt overrule naturall and private affection, Cicero in his third booke of Offices (a preciſe booke for matter of Juſtice) moves certaine caſes of this nature, and concludes that though the things be moſt heynous, if they reach not further then ſome preſent damage, as in robbing of Churches or the Treaſury. A Sonne conſcious ſhould be ſilent, but if his Father affect tyranny, or would betray the Countrey when the things tends to the ruine of the Common-wealth, then he muſt prefer the ſafety of the Country before his Father, and further his puniſhment, and this reſolution is rationall, therefore the perſons we Covenant againſt, being ſuch as endeavor what tends to the ruine of the Common-wealth, the Father, and ſo all of kin, if they will not be reclaymed by warning, may by us be furthered to puniſhment.

This is uſefull likewiſe for tryall, Vſe 2 whether we be true Iewes, true friends to Religion yea or no: All Iudah reioyced at the Oath: They then that rejoyce not at our Nationall Covenant, are not of Iuda, not true Iſraelites in whom there is no guile: Were they (if they miſtake it not) they would ſurely rejoyce, Pſa. 126, 1, 2. When the Iſraelits had their Captivity returned, they were even tranſported with joy. This Covenant is a kind of returning of a Spirituall Captivity under which our Religion and Religious men have been? And can we chooſe but rejoyce? The Parliament are about to enact that the taking or refuſing of this Vow ſhalbe a Touch-ſtone to diſcover who in profeſſion be of us, who againſt us; who of Iſrael, who of Amaleck, But this text will be a cloſer diſcovery, Re. 2, 9, & 3, 9. there is ſpeech of ſome that ſay they are Iewes and are not, but of the Synagogue of Satan; in ſhew with the Iew, in ſubſtance with Satan: ſo ſom there be that be in word with us, in heart with Rome. Now theſe will take the Proteſtation (if urged) ſo that cannot diſcover them, but they will not rejoyce in it, they will not be Cordiall, this will convince them: A Iew indeed will not only take it, but rejoyce at it, he that loves a thing will rejoyce at the promotion of it, and no man is Religious indeed, but he that loves Religion 2 Theſ. 2, 10. Now this Covenant is a meanes to promote Religion. Never did Shiboleth better diſtinguiſh an Ephraimite then this Ioy an Hyppocriticall profeſſor of our Religion. He may offer to take the Proteſtation; but he wil ſay but ſiboleth, he wil liſpe, he will not ſpeake out cordially, rejoycing at the Oath, & ſo is layd open.

This is for reproofe of ſuch as doe not joy at the Oath, Vſe 3 at our Nationall Covenant, that have not their hearts in larged with conſideration of the graces of God ſhining in our Parliament-men, with the hopes of the flouriſhing of Religion, to ſee the expectation of Papiſts utterly daſhed: be not theſe matters of greateſt joy? Are you not then like thoſe that dreame, doubting whether theſe things be ſo, becauſe they are ſo tranſcendent? If not, if you want Ioy, then tell mee where is your zeale for GOD? Where is your love to Religion? See you not your deſires fulfilled, your prayers returned, and are you yet heartbound? What will then in large you? Our Brethren of Scotland when they renewed their Nationall Covenant, they of them eſpecially that had ſeene the making, the breaking and renewing of their Nationall Covenant, wept as faſt for joy at the renovation, as ever they had for griefe at the breach of the Covenant. And ſhall we have no inlargement of heart? what ſhame, what ſinne is this? When we bring a man ſome ſpeciall thing which we ſuppoſe he highly prizeth, If he looke diſdainfully, nay careleſly upon it, we will preſently repent that we have done it for him. Is not this Covenant a mercy that God lookes England ſhould prize? Will not ſleighting of it, in not being affected with it, ſhow an unworthineſſe of it, and make God blaſt it, curſe it? Oh then let them be grieved and aſhamed that joy not in it: It ſhewes a cold Spirit, a carnall Spirit, not like that of the godly, whoſe praiſe is in the Scripture.

Hence we may draw a threefold Exhortation, Vſe 4 1 To rejoyce in this Covenant: was there ever ſuch a worke in the Church without joy? Let not us degenerate. Doe you love God? Rejoyce to ſee him glorified. Doe you love the Parliament? Rejoyce to ſee their zeale and other graces flouriſh. Doe you love your ſelves? Rejoyce to ſee ſalvation coming to you? Doe you love the Nation? Rejoyce to ſee Gods diſpleaſure removed, his favor procured, feare of judgments vaniſhing, peace and proſperity approaching. Do you love your Brethren? Rejoyce that the evil ſhall be reſtrained, the weake preſerved, the good protected. If Miniſters now be ſilenced againſt Law for Preaching downe Innovations, or people vexed for refuſing ſubjection to them, they may goe to any Peere or Parliament-man, and by his Nationall Covenant (he himſelfe having firſt taken it) require and enjoy his aſſiſtance, to be righted, and to have his oppreſſing perſecutor puniſhed, what ever he be, layman or Prelate: Nay if thou canſt not looke ſo high as theſe Spirituall conſiderations, yet our Covenant is ſuch as may make thee glad: For if any ſhall now come upon thee with unlawfull taxes, will ſtreyne thy goods, impriſon thy perſon, &c. thou mayſt goe to any Peere or Parliament-man, and by vertue of this, require aſſiſtance: and is not here cauſe of joy? Oh then be joyfull all the People of the Land, and ſerve the Lord with gladnes. But becauſe it is the worke of our Office, not to have dominion over your faith, but to be helpers of your joy, 2 Cor. 1, 24. Give me leave to lay downe a few meanes to further this joy in you.

Then ponder the benefits of this Covenant, Meanes 1.Its the head that muſt move the heart, holy motions flow from holy notions: the more you apprehend and ponder the cauſe of any affection, the more it ſtirs: what the eye ſees not, the heart rues not, it is true in evils, and it is as true in goods: What the minde apprehends not, the heart joyes not, Pſal. 63, 5, 6. David was ſatiſfied as with marrow and fatneſſe, with joy in God: but it was by meditating on him. So we by meditating on this Covenant, and the benefits of it, may have our hearts delighted as with marrow and fatneſſe: you may be helped in pondering to ſee the good in it by the reaſons before alleaged, which are convincing.

2. Looke upon the examples of Scripture, in this and other places, and that will worke upon you; affection is very catching, ſeeing others griefe or joy is very apt to move us, and ſo will the conſideration of the affection of the Saints in Scripture: The Scriptures are a glaſſe, but they are a ſtrong glaſſe, a transforming glaſſe that changeth our ſoules to the likeneſſe of that we ſee 2 Cor. 3, 18. But we all with open face beholding as in a glaſſe, the glory of the Lord are changed into the ſame Image from glory to glory: ſo is the worde to us, when in it, as in a glaſſe, we behold the gracious affections of the Saints: Sure I am, they will make us bluſh if we be far ſhort and unlike them, and ſhame will ſtir us up to reforme, as 2 Chro. 30, 15. The forwardneſſe of the people did ſhame the Preiſts and Levites, and make them ſanctify themſelves.

3. Excite and ſtir up your hearts, you know though a man finde a dampe on his Spirit ſometimes, yet if he ſee cauſe of joy, and ſet himſelfe to be cheerefull, he may attaine it, as they did, Nehem. 8.9, 10, 11, 12. Call upon your hearts then to be merry in the Lord, and ſay it's not a time of drooping but of rejoycing.

4. If you finde any of this holy flame inkindled in you by this Sermon cheriſh it, blow it up, keepe it up, The word is moving for the preſent, but the impreſſion will not ſtay long without renewing it: Repeate it therefore in your houſes in your minds: rub it againe and againe upon your Soules.

5. Pray: Joy is the fruite of the Spirit; pray for the Spirit to worke this affection to annoynt you with this oyle of gladneſſe, to inlarge you to rejoyce in this good worke: this will be acceptable to God, and no leſſe to us; for when we rejoyce in Gods ſervice, God will bleſſe us, as may be ſeene 2 Cro. 30.26, 27.

We ſhould praiſe God for it alwaies, Exhor. 2.that which is matter of joy, is matter of praiſe too: For they are both for good things wherein we are intereſted: That praiſe is heartleſſe that comes not from joy, and that joy is carnall which ends not in praiſe, and therefore theſe two are vſually twins in the hearts of the Godly: joy is the elder Brother, but praiſe holds him by the heele, Pſal. 126, 2. When their mouths were filled with laughter, their tongues were alſo taken up with ſinging. When David ſettled the Arke it was not only with joy, and exultation, but with a Pſalme of praiſe, 1 Cro. 16, 7, 8. and truly this day is Religion ſettled in our Land, and therefore this deſerves praiſe, a Pſalme of Praiſe, a day of Praiſe, and God move the heart of the Parliament to this ſolemne thankfulneſſe, as well as to this couragious reſolutneſſe, that as they abound in other, ſo they may in this grace alſo: In the meane time let us glorify GOD that hath given ſuch grace to them, ſuch mercy to us in time of need; Let this thankfulneſſe then begin in the ſoule in inward convincement of ingagement, and inlargment to God anſwerable to ſuch a bleſſing, let thankfulneſſe as a precious ſpice, flow out in thankfull ſpeeches, bleſſing God with Ezra, who hath put ſuch a thing into the heart of the Parliament to reſtore and beutifie Religion, Ezra 7, 26, 27. And let us adde thankfulneſſe of life, which is the life of thankfulneſſe, giving our ſelves to God in all holy obedience, and ſpecially to make and keepe this Covenant, which is the third and laſt Exhortation.

Enter into this Covenant, Exhor. 3.you have beene informed it is a duty, and every duty is to be practiſed: There is a ſervice which is freedome, the ſervice of Chriſt: and there is a freedome which is ſervitude, freedome to ſinne, Io. 8, 31, 32, 34. There is a liberty which is bondage, as that which is carnall, and here's a bondage which is liberty: Take this Vow, it will make you free from the Antichriſtian yoke and illegall Preſſures: Feare not, for you have the Peeres of the Land, and Lower houſe of Parliament faſt bound to protect you in this, with life and ſtate. Mot. 1.To excite you, conſider the examples in the Scripture, wherein upon all occaſions the people have been tractable, as hath been formerly ſhewed: Add to them the noble example of both Houſes of Parliament. It's a very Iade that wil not follow, & he muſt needs be a dul Chriſtian who cannot be moved with ſuch a cloud of ſuch leaders. Shall we ſee the men of Iſrael and Iudah contending about priority, in bringing David back to his Kingdome, and ſhall not we rather ſtrive then ſtrain courteſie, who ſhal be firſt hereby to bring Chriſt back again to us, who was departing from us (as wel he might) for he was driven from amongſt us; his truths being ſome ſuppreſſed, ſome diſgraced, and Popery countenanced, and by degrees introduced. Shall we ſhow leſſe reſpect to the Antitype then they to the Type, to Chriſt then they to David? Hath not the Scotch Nation in this given us a brave example? ſhall we be behind them in duties, whom God hath made to out-ſtrip in outward mercies? 2. If we enter not this Proteſtation, we ſhall ſeeme to deſert the Houſes of Parliament, eſpecially the Houſe of Commons, from which this Proteſtation did firſt flow: The Houſe of Commons are choſen by us, entruſted by us, beare the burthen for us, ſpend their time, their ſtrēgth for us, imploy their gifts, ingage their perſons and eſtates for us, and in this way have entred into this Proteſtation. If they ſhould ſtand alone in it, it might be miſinterpreted, ſo become a ſnare, and whē they have don it for us, ſhould we diſcourage them? what ingratitude were that? what unworthineſſe? who would ſerve? who would venture any thing for ſuch unworthy ones? That Honourable Houſe repreſents this whole Nation: we have vertually all entred into it, in them we are ingaged in all their juſt and Honorable Actions, and ought to ſtick to what they have done, ſo that our entring into this Proteſtation, will not be much more then what already we are by conſequent ingaged unto, ſave only a more formall and actuall expreſſion of that in our owne perſons, which we have already vertually done in the perſons of others.

3. If we enter not this Covenant, we ſhall deſert the cauſe of God and be ill Chriſtians, for this is undertaken as an effectuall meanes to confirme true Religion, and wound Popery in theſe Kingdomes to the heart: And ſure if any meanes under heaven can extirpate Popery, this is it, which ingageth men not only to reject it, but oppoſe it, not only in their owne perſons to depart from it, but with all their might to keepe it from coming in amongſt us by the wicked and prophane plots of others. Now ſhall we pull our hand from ſuch a worke wherin the honour of Chriſt, and the ſalvation of mens ſoules is ſo deeply concerned? God forbid!

4. If we be not ready to this we ſhall deſert the King and be wanting in the duties of good Subjects, for herein we are to proteſt to maintaine his Majeſties Royall perſon, honour, and eſtate, and can we be backward to that without impeachment to our Allegiance? Beſides; much of the matter of this Vow is concurrent with that of the Oath at his Majeſties Corronation, ſo the entring into this will be a ſtrengthening unto the performance of that, and thereby we ſhall do no meane duty of Allegeance. 5. In denying this Vow, we ſhall deſert our beloved Country, and betray the liberties of it, which we herein ſhould proteſt to maintaine, and this Proteſtation is a meanes to vindicate them, ſo far intrenched upon. Now to be wanting to our Country, is to be worſe then Heathens, who for the preſerving of publicke weale, have not ſhunned the greateſt dangers or ſufferings, & Chriſtianity ſhould elevate humanity, not take it off, but enable and carry on to all civill duties on better & higher grounds. 6. Vnleſſe we be ready to this Vow, we ſhall be injurious to the Court of Parliament for ever, which is the glory, ſafety, and ſinnewes of our Nation, the priviledge whereof, if once impeached, farwell all that's glorious in in free Subjects, we ſhall heare no more of ſuch glorious things done by Parliaments: Theſe have been ſecunda Tabula poſt Naufragium, to ſave a ſinking State, theſe have been the refuge of the oppreſſed, if we want Parliaments, if ever we grow downward, we ſhall have little hope of recovery: and if Parliaments looſe their power and priviledge, we ſhall want them, though we have them. 7. If we refuſe we ſhal be enemies to our own comfort and honour? For you ſee it is a thing to be joyed at, and a man cannot refuſe, but ſuſpitions muſt needs riſe concerning him; either that he is ill affected to Religion, or tainted in Loyalty, or no good Patriot, lyes under ſome ſecret guilt, that makes him loath to enter into that which may returne upon his owne head, or that he is a man of a baſe ſelfe-ſeeking Spirit, without true publicke generoſity to put on for any high and holy work and ſo indeed a Chriſtian of no value: but we have need of direction how to do it, as wel as of Argument to incourage to it: we muſt then obſerve theſe rules; We muſt do it underſtandingly, Direction 1.though we doe it with company, yet not only for company: Others examples may be inter Motiva, but not fundamenta, be motives, not the only grounds of entring into the Covenant: we muſt underſtand what the Covenant is that we undertake, and how good it is, and ſo imbrace it. A man being a reaſonable creature, muſt do every thing underſtandingly, or elſe it is not reaſonable, and ſo cannot be acceptable ſervice, Rom. 12, 1. 2. We muſt do it ſincerely, not with the mouth alone, but with the heart: God diſcernes, & abhors Aypocriſy, as they Covenanted 2 Chr. 15, 12. To enter into a Covenant with all their heart, ſo they performed it, v. 15. 3. We muſt do it willingly and freely, not forcedly, no not in a mixt ſenſe, for feare of cenſure or puniſhment, but voluntarily chooſing it as that which is good and eligible: No action is acceptable, but what is don willingly: ſome things are ſinfull which are in voluntary, but none good. 4. Yea, we ſhould do it joyfully, being glad of an opportunity to do good, and approve our ſelves to God as they did here. 5. We muſt do it reverently; a Vow is an Ordinance of God, it is made with God, before God, and when we have to deale with God more ſolemnly, who is glorious, or with Ordinances that are ſo holy, ſhould not we be reverent? Laſtly, we muſt do it conſcienciouſly, not careleſly, I meane ſo that when we have don it, we remember it, and make conſcience of the obſervation of it, elſe we prophane it, we looſe the end of it, we breake many a ſtrict charge in the word of paying our Vowes we have made and ſo indeed may get a curſe inſted of a bleſſing, being to God as deceivers, which thing Iacob feared then, G. 27, 12. Our Anceſtors, at leaſt, the Peeres have bound their poſterity in a Curſe, if they did not uphold the liberties of Magna Charta, which how well (or ill rather) it hath been obſerved, is no hard thing to conjecture, and why may not that Curſe be one main thing cauſing our woes? I am ſure in the Original the words in Ieremy may be rendred thus, Ier. 23, 10.Jer 23:10For the curſe or execration the Land mournes: This Covenant is wiſelier contrived, being perſonall, not for poſterity, who having not our occaſions may want our care, and may degenerate as we ſomtimes did: let us therefore who do it out of freſh bleeding occaſion, be conſcientious in it to obſerve it, to helpe us it's good to keepe a Copy of what we have entred into: keeping it on a table in our houſes, may further the keeping of it on the table of our hearts. And oh that that God, who when he had put it into the heart of Hezekia to keepe a Paſſeover in purity, and declare it by Proclamation, gave to Iudah one heart to do the commandement of the King, and the Princes, by the word of the Lord, would give England one heart in this manner, to enter this Covenant according to the rule of Gods word: then would God give us reſt round about, as he did to theſe Iewes, 2 Chr. 15, 15. Then would he do according to his promiſe, ſubdue our enemies, make the haters of the Lord ſubmit themſelves, and feed us with the fineſt of the wheate, Pſ. 81, 14, 15, 16. He would do, do I ſay? nay do we not ſee he hath done? For is there not newly a grievous plot diſcovered, defeated, and we preſerved, which is like to turne to the further confuſion of the adverſaries, the glory of the truth, and perfection of reformation: oh then let this confirme us, and comfort us, in this bleſſed way, that we may proſper here, and being faithfull unto death, may inherit the Crowne of life: Which God vouchſafe, to whom be glory for ever, Amen.

FINIS.

Vindiciae Voti. OR A VINDICATION OF THE TRUE SENSE OF THE NATIONALL COVENANT, in a briefe and moderate Anſwere to the Proteſtation Proteſted: Diſcovering the unfoundneſſe of that interpretation of the COVENANT, and the weakneſſe of the grounds there ſuggeſted for Separate and Independant Churches.

BY IOHN GEREE, Maſter of ARTS, and Preacher of GODS word in TEWKESBURY.

Publiſhed by the Authority of the Houſe of COMMONS.

LONDON, Printed by R. Oulton for Iohn Bartlet, and are to be ſold at the ſigne of the gilt Cup, neare Saint Auſtins Gate. 1641.

Chriſtian READER,

AFter I had ſent up this exerciſe about the Proteſtation to the Preſſe, there came into my hands a Pamphlet named The Proteſtation Proteſted, or a Remonſtrance ſhewing what is principally required of all thoſe that have or doe take the Proteſtation: Which Treatiſe ſo far as it doth concerne this title, ſeemed to me ſo irrationall, that I thought all underſtanding Chriſtians would rather have ſmiled at the weakneſſe, then have been any way moved with the Sophiſtry of it; But finding by experience that not onelyonly many of the more intelligent Chriſtians, but even ſome of reputation in an higher ranke, were much taken with it, and the effect of it, that ſome were ſcrupled, ſome attempted a tumultuous removing of things eſtabliſhed by Law, under colour of this Proteſtation, I thought it neceſſary, that unto this Treatiſe, preſſing the taking of the Covenant, and directing to do it underſtandingly, I ſhould annex a briefe Anſwere to the unſound interpretation of it by this nameleſſe Author, leſt thoſe that have, or may enter into it, by my meanes, be afterwards by this bad gloſſe, caſt upon either the incomparable burthen of a wounded conſcience, or unwarrantable and illegall Actions, which will hinder, not further, an holy, legall, and orderly Reformation.