The First Sermon Preached to the House of Commons 17 November 1640, Sermon

The First Sermon Preached to the House of Commons 17 November 1640 · Sermon

p. 3Jer. 50. 5.

They ſhall aske the way to Zion with their faces thitherward, ſaying, Come, and let us joyne our ſelves unto the Lord in an everlaſting Covenant that ſhall not be forgotten.

WHich words are part of a Prophecie (terrible to Babylon, but comfortable The Introduction to the maine Diſcourſe.to the Church) uttered, and penned by the Prophet Ieremy, about the fourth yeere both of the Babyloniſh captivitie, and of the tributary reigne of Zedekiah. The occaſion, this.

The Prophet having laboured about thirtie yeers, to humble Judah by continually ringing in her eares the dolefull tydings of a ſore captivitie approaching, could not be beleeved. But, when once the quick and ſad ſenſe of their bondage under the Chaldean yoke had forced from them an acknowledgement of the truth of his prophecies, he found it as hard a taske to worke their hearts to any hope of deliverance. For, as it is a worke even inſuperable, to poſſeſſe a people ripe for deſtruction, that any evill is neere them, till the wrath of God breake in upon them and overwhelme them; ſo is it a buſineſſe of little leſſe difficultie to hold up the p. 4ſpirits even of Gods owne people, once caſt under any great extreamitie, with any hope of reſcue.Introduction.

This was Iudah's caſe. Before the Babylonian had laid this yoke on their necks, God had plainly revealed, and often inculcated that it ſhould lye upon them juſt 70. yeeres and no longer, after which they ſhould have libertie of returne to their owne Land againe. Howbeit, Ier. 25. 11. 29. 10.Jer 25:11Jer 25:29Jer 25:10the weight of their miſery, the abſence of God, (who had caſt them out of his ſight) together with the inſolence and crueltie of their proud oppreſſors, had throwne them downe ſo low in a diſconſolate condition, that nothing which God could either now ſay or doe, was ſufficient to raiſe up their hearts to any aſſurance of returne. The ſame ſtrength which Luſt hath to draw men from obedience, it will ſurely have afterwards to drive men from beleeving, in their greateſt neceſſities of living by faith.

The maine beame which ſtucke in their eyes to hinder ther ſight of deliverance promiſed, was, the greatneſſe and invincible potency of the Chaldean Monarchy (then in her pride) and more eſpecially the ſtrength of Babylon the Queene and Miſtreſſe of that puiſſant Empire. How could they hope to be delivered, when ſhe that commanded the world detained them? Shall the prey be taken from the Mightie, or the lawfull captive delivered?Iſay 49. 24.Isa 49:24

To cure them therefore of this deſperate deſponſion of minde, the Lord ſtirred up this Prophet to foretell the totall and finall ſubverſion and ruine of Babylon and of that whole Monarchy; and further, to declare from God that the deſolation thereof, ſhould be the diſſolution of the captivitie of Iudah in it. The better to aſſure them of all this, Ieremiah wrote the whole Prophecy p. 5againſt Babylon (contained in this Chapter and the next following) in a Book by it ſelf, which he ſent to Babylon Introduction. Jer. 51. 59.Jer 51:59by the hand of Scraiah (Lord Chamberlaine to Zedekiah, and now going in an Embaſſie from his Maſter to Great Nebuchadnezzar) with Command from the Prophet that, after the reading thereof to the captives, he ſhould binde a ſtone unto it, and caſt it into the midſt of Euphrates, with this ſaying pronounced over it, Thus ſhall Babylon ſinke, and ſhall not riſe, &c.

But, to haſten to my Text, In the five firſt verſes of this Chapter, the Prophet ſummarily compriſeth the ſubſtance of his whole Prophecy againſt Babylon, declaring, 1. her deſtruction, 2. the Meanes, 3. the conſequent thereof to the people of God.

And firſt, he makes Proclamation, and an Olyes! as it were, to all the world, to come and behold the Great 1.Worke he was to doe againſt Babylon the chiefe Citie of the Empire, againſt Bell the chiefe Idol of that Citie, and againſt Merodach the glory both of that Citie and Empire; yea, though the King then reigning when God meant to deſtroy it, ſhould prove as potent as that great King, the firſt of that name, who for reſtoring the declining Empire to her ancient Splendor, and for tranſlating the Imperiall Seat from Nineve to Babylon, was by poſteritie worſhipped as a God, and transferred his name to all his ſucceſſors, as the name of Pharaoh to the Egyptian Kings, of Benhadad to the Syrian Monarchs, and of Auguſtus to the Romane Emperours. Although all theſe ſhould be joyned together to withſtand the downfall of that Monarchy, yet deſolation ſhould be brought over them all, they ſhould all be confounded and removed for ever, Verſ. 1, 2. and all to make way for the deliverance of the Church.

p. 6But what ſhould be the meanes of ſuch an unexpected deſtruction? This was to be done by an Army from the Introduction.North, that is, by the Medes and Perſians, both of which, but more eſpecially the Medes, were ſituated towards the North from Babylon, and therefore ominous. That Omne malum ab Aqutlane.theſe were the men, appeares more fully by their deſcription in the reſidue of this, and of the 51. Chapter. This Northern Army ſhould be the confuſion of Babylon, the confuſion of Babylon ſhould prove the reſtoring of the Church (verſ. 3.) And the reſtoring of the Church ſhould produce a Covenant with God.

For, behold, the iſſue and conſequent of the ruine of 3.Babylon was, the return of the captive Jews, from thence to Jeruſalem, and a renewing Covenant with him that had ſhewed ſuch mercy on them, verſ. 4, 5.

For, in thoſe dayes, and in that time, ſaith the Lord, the children of Iſrael ſhall come, they and the children of Iudah together, going and weeping, they ſhall goe and ſeek the Lord their God. They ſhall aske the way to Zion with their faces thitherward, ſaying, Come and let us joyne our ſelves to the Lord in an everlaſting Covenant that ſhall not be forgotten. This began to be fulfilled at the end of 70. yeeres determined, when the Empire was firſt over-run and ſubdued by Cyrus the Perſian. For he made Proclamation of libertie 2 Chron. 36. 22.2 Chr 36:22to returne, in the firſt yeere of his reigne. And when they returned, this was their deportment; they went weeping; and, to ſeeke the Lord their God. They goe, not ſo much to repoſſeſſe their ancient patrimony and inheritance, and to grow rich in the world, as to ſeeke and finde the Lord their God, and that with a reſolution to enter into Covenant with Him, and ſuch a Covenant as ſhould never be forgotten, but daily remembred and carefully performed.

p. 7You now ſee the Context. Should I now divide the Text, I might ſhew you hereIntroduction.

Firſt, an Act, expreſſed by their induſtry, in ſetting upon a long and tedious journey to Zion. They ſhall Actus.aske the way to Zion.Modus.

Secondly, the manner how they manage this journey, it is

1. With all intention of ſpirit, they aske the way to Zion, with their faces thitherward.

2. With fervent charitie towards, and mutuall zeale for each other, to quicken and inflame one another to the ſame work, ſaying, Come.

Thirdly, the end of their journey which, (with ſo much intention of ſpirit and inflamed charitie, calling Finis.and crying to one another in ſuch a manner,) they ſet upon; all was for this: Let us joyne our ſelves to the Lord in an everlaſting Covenant that ſhall not be forgotten.

I might eaſily alſo caſt out theſe generals of the Text into many leſſer branches: but it is not now a time to trifle, or to play with a Text. Yea, I ſhall not diſtinctly proſecute all the parts already laid out, but (as the dutie of this day requireth) inſiſt rather upon that which is the maine, and bring in the other as ſubordinate thereunto, by occaſion afterwards, in explication of the principall point. For we ſee troopes in the Text bound for Zion; and, ſo haſty thitherward, that they ſalute not any man by the way, nor ſo much as looke aſide any way: they goe with their faces thitherward: all the ſtay they make, is but to call others along with them, and amongſt theſe, us, ſaying, Come. And, what is the buſineſſe; the end of all this haſt? Nothing but this, Let us joyne our ſelves p. 8unto the Lord in an everlaſting Covenant, &c. This, however it were laſt in execution, yet was it firſt in their intention, in the undertaking of this journey, and therefore now muſt be principally inſiſted upon.

You ſee here a people looſed from the Babyloniſh captivitie, and returning to Zion: and, in their returne to have this in their hearts, in their mouthes, and in their endeavours, namely, upon the receipt of this mercy, to make ſpeed to their God, to enter into a new Contract and ſolemne Covenant with him. So that now the chiefe, and only point of inſtruction which I ſhall recommend to, and preſſe upon you, and mine own heart with you, is plainly this, that

When God vouchſafes any deliverance to his Church, eſpecially The maine Obſervation or Doctrine.from Babylon, then is it moſt ſeaſonable and moſt neceſſary to cloſe with God by a more ſolemne, ſtrict, and invi… lable Covenant to be his, and only his for ever.

In proſecuting this point (wherein I reſolve to be plaine, and in earneſt) I ſhall firſt ſhew you the foreign of it, that it is ſo. Next, the foreign, if you will, how and in what manner this muſt be done. Thirdly, the foreign, the grounds and reaſons of it: and ſo proceed to the Application.

For the firſt, the foreign, that it is ſo, this will appeare,

1. More generally, upon receipt of any deliverance.1. …On. quod ſit. That it is ſo.

2. More ſpecially, upon any deliverance from Babylon above all other.

1. In generall, that this uſe muſt be made of any deliverance, appeares both by precept, and example in holy Proved. 1. More generally.Scripture. We ſhall carry them along together.

In Deut. 29. you ſhall finde Moſes requiring the people to enter into a ſpeciall Covenant with God, beſide the ſolemne Covenant which he made with them (and they with p. 9Exod. 19. 5. &c.Exod 19:5him) in H…reb. To induce them thereunto, Moſes tefreſheth 1. That it is ſo, in the generall.their memory with the repetition or repreſentation of the many deliverances God had given unto them, out of Egypt, and in the wilderneſſe by the ſpace of fortie yeeres, together with the wonders and miracles The firſt ſolemne Covenant which they paſſed into, was after their deliverance out of Egypt. Verſ. 1.which he daily wrought for them. And in the ſeventh ver. he tels them, that when ye came into this place (that is, into the Land of Moab) Sihon the King of Heſhbon, and Og the King of Baſhan, came out againſt us unto battell, and we ſmote them, &c. What then? Here is deliverance upon deliverance, and the inference is, Keep therefore the words of this Covenant, and d…e them, verſ. 9. But, that is the Covenant on Gods part, you will ſay? True, but that is not all. He therefore preſſeth them to an actuall perſonall Covenant on their parts, and that upon conſideration of ſo many deliverances. This was his maine buſineſſe with them at the Lords own command. Therefore in verſ. 10. he thus be ſpeaks them, Ye ſtand this day all of you before the Lord your God, your Captaines of your A ſecond Covenant, about fortie yeeres after the firſt, when they came neere to Canaan and ſhortly after were to enter into it.tribes, your Elders, and your Officers, with all the men of Iſrael, your little ones, your wives, and thy ſtranger that is in thy Campe, from the hewer of thy wood to the drawer of thy water, That thou ſhouldſt enter into Covenant with the Lord thy God, and into his Oath which the Lord thy God maketh with thee this day. And in verſ. 14. he addeth, Neither with you only doe I make this Covenant, and this oath, but with him that ſtandeth here with … this day before the Lord our God, and alſo with him that is not here with us this day. Thus you ſee a Covenant required, ſtrick…n, and ratified by ſolemne Oath of God and his people mutually to one another: they binde themſelves by ſolemne Oath to him, as he by Oath had bound himſelfe to them. Thus then it was in the time of Moſes, No eminent p. 10deliverance went before, but a ſolemne Covenant followed 1. That it is ſo, in the generall.after **As Moſes drew the people into a Covenant before their entrance into Canaan; ſo did Ioſhua alſo, after they were poſſeſſed of it, Ioſh. 24. 25, 26. So did I…hoiada, upon the deliverance of Iudah from the tyranny of that bloudy monſter At…aliah, 2 King. 11. 17.Josh 24:25Josh 24:262 Kgs 11:17. And, To ſweare a Covenant, is no new device, no humane invention, nor arbitrary Action.

I will give you but one inſtance more (among many) of this kinde, and it is that of Aſa, that good and religious King of Iudah. When Zerah the Ethiopian infeſted his kingdome with an huge army, even 1000000, and 300 Chariots, a Chron. 14. Aſa falls to praying, God heard him; they joyned battell, Aſa obtained the victory, and carryed away very much ſp…le. What was the iſſue? Another Covenant.

For, in Chap. 15. you ſhall finde that, preſently upon this, God addreſſeth a Prophet to Aſa, (Azariab the ſonne of Oded) to tell him and the people, The Lord is with you while ye be with him, And, to encourage them to cloſe with God, he addes, in verſ. 7. Be ye ſtrong therefore, and let not your hands be weake: for your worke ſhall be rewarded. They muſt not only worke for God, but be ſtrong to his worke, and that they might be ſo, there was no way like to that of entring into a Covenant with him. For, ſo Aſa underſtood it, as appeares by the next words, where it is ſaid, Aſa, when he heard theſe words, tooke courage; and, although he had before done much in purging the Cities of Judah of Idolatry, and Idols, of 2 Ch…o…. 14.high places, Images, and groves, yet now he goes on to a more thorough reformation, and put away the remainder of abominable Idols …ut of all the Land of Iudah and B… jamin and out of the Cities which he had taken from … Ephraim, and ren…wed the Altar of the Lord; for ever where Idols goe up, Gods Altars goe downe, therefore he pulleth downe the one, and ſetteth up the other.

And not this alone, but he offered …nto the Lords great ſacrifes, and both himſelfe and his people … p. 11into a Covenant to ſeeke the Lord God of their fathers, with 1. That it is ſo, in the generall.all their heart, and with all their ſoule, that whoſoever would not ſeeke the Lord God of Iſrael, ſhould be put to death, whether ſmall or great, whether man or woman; and they firme unto the Lord with a loud voyce, and with ſhouting, and with trumpets, and with Corn…ts. And all this, immediately upon the deliverance and victory which he had obtained: for, in verſ. 11. it is ſaid expreſſely, that they offered unto the Lord, the ſame time (or, in that very day) of the ſpoil… which they had brought, 700. Oxan, and 1000. Sh…p…, meaning of thoſe▪ which they had carryed away from the Ethiopians that came out to battaile againſt them.

So that now you ſee another ſolemne … entred into, not by Aſa alone, but by all the people of God, … Covenant ſolemnized in publique by Sacrifi…, by O…th and under the higheſt penaltie of death it ſelfe to all that ſhould not obſerve it.

In purſuit of which Covenant, ſee what he preſently did. He ſpared not his owne Mother that regarded it not. For, when he perceived that, notwithſtanding thi… Rom. 1, 21, 2… 23, 24, &c. Wiſd. …4. …3, &c. …o verſ. 28. Minut. Foelix in oct…vi… Athan. orat. cont. Idol. Terfull. in Apolog. cap. 15. B. Hall Cont…mpl. in Aſa. L…inus in Le… 18. p. 536. …dem in Num. 16. pag. 572. Al… que complures.Rom 1:21Rom 1:2Wis 4:3Num 16Covenant, the Queene his Mother, …, would needs retaine her puppet Gods ſtill, and (amongſt the reſt) one abominable Idol, in a grove, ſo obſcone as it is not fit to be named▪ ( … aaIn … … 15. …, 11. The Vulga… hath it in th… Text, … Princips in Sacri… ….obſe…th that it was Pri…p…, and conjectureth thenc…, that ſh… was not only a groſſe Idolatroſſe but an abominable ſtump… ▪ bbL…a … this, ….for, ordinarily▪ Idolatry and adultery, ſpirituall and bodily fornication goe together cc… pe…il o… … p… 3.) It is ſaid, that … removed her from being …, becauſe ſhe had made … Idol … grove, and Aſa cut down her Idol, and ſtamp… i…, and … is at the brooke …, verſ. 16. Which paſſ…g… i… … preſt with an emphaſis, i… 1 King. 15. 11. Alſ… … his Mother, eve… Her, … removed from being …. Although a p. 12Queene, although a Mother **Some ſuppoſe her to have been his Grand-mother, others ſay ſhe was his own Mother, of the ſame name with his Grandmother, which is more probable, becauſe Scripture ſtiles her ſo., yet ever her he depoſed 1. That it is ſo.from her dignitie.

This he did, and this he muſt doe, not only by reaſon of that voluntary Covenant into which he had entred, but by vertue of the ſpeciall Command of God himſelfe, in what ever relation ſhe had ſtood unto him. Yea, in Deut. 13. 6. the Law was more ſtrict, for though ſhe had been neerer than a Mother, even the wife of his b… ſome, yet if ſhe were an Idolater, and ſhould entiſe him ſecretly, ſaying, Let us goe and ſerve other Gods, ſhe muſt have been put to death, and his own hand muſt have been firſt upon her, verſ. 9.

You now ſee the point proved in the generall, that thus it is with Gods people; upon any notable deliverance **Yea, ſometimes upon conſideration of Gods Judgements felt, or feared. 2 Chro. 29. 10. 2 Chro. 34. 31, 32. 2. In ſpeciall.2 Chr 29:102 Chr 34:312 Chr 34:322 Chr 34:2, they enter anew into ſolemne and ſtrict Covenant with God.

2. But more eſpecially ought this to be the care of the Church, when God gives her deliverance out of Babylon, out of that ſervitude and bondage which of all other was moſt heavy, and lay longeſt on her. See this in ſome inſtances, both on Gods part ayming at this in giving deliverance, and on his peoples part performing this after deliverance from Babylon.

On Gods part, firſt. This was foreſhewed under the ſimilitude of the basket of good figs, Jer. 24. 5. There it is ſaid by the Lord, the God of Iſrael, Like theſe good figs, ſo will I acknowledge them that are carryed away Captive of Iudah, whom I have ſent out of this place into the Land of the Chaldeans for their good: for I will ſet mine eyes upon them for good, and I will bring them againe to this Land, &c. And, in the ſeventh verſe it followeth, I will give them an heart to know me that I am the Lord, and I will be their God: for they ſhall returne unto me with their whole heart. He will p. 13give them an heart to know him, to returne, and become his people, which cannot be without a Covenant. Againe1. That it is ſo, in ſpeciall.

That this is that which Gods heart is exceedingly ſet upon, and full of, namely, that he never meant to bring his people backe from Babylon, but upon this very condition (albeit it was a great while ere it was done, and therefore they thrived accordingly, as we ſhall ſhew anon) will yet further appeare by many other paſſages of the Prophecy of Ieremy, to paſſe by ſundry other Prophecies uttered by Iſaiah, Micah, and others.

In Ier. 30. 18. we ſhall finde a Prophecy, that this ſhould be done, (and I ſhall ſhew, by and by, that it was afterwards performed) Behold, ſaith the Lord, I will bring againe the captivitie of Iacobs tents, and have mercy on his dwelling places, &c. and, in verſ. 21. I will cauſe him to draw neere, and he ſhall approach unto me; and then, as one aſſured of it, and admiring at it, he preſently adds; for who is this that engaged his heart to approach unto me, ſaith the Lord? That is, both Governour and people, all of them ſhould binde and engage themſelves, (not their outward man alone, but even their very heart and ſoule alſo) by ſolemne Covenant to be the Lords. That this was the meaning, is cleare by the next verſe. Ye ſhall be my people, and I will be your God. For it was ſuch an engaging of their hearts, a… that out ſhould ſay, I am the Lords; and another ſhall call himſelfe by the name of Iacob: and another ſhall ſubſcribe with his hand unto the Lord, and ſirname himſelfe by the name of Iſrael, Iſa. 44. 5.Verſ. 31, &c.

So againe, in Ier. 31. the Lord having firſt promiſed to bring back the captivitie, he ſubjoynes; Behold, the dayes come, ſaith the Lord, that I will make a new Covenant with the houſe of Iſrael, and with the houſe of Iudah: nor according to the Covenant which I made with their fathers, p. 14in the day that I tooke him out of the Land of Egypt, which my Covenant they brake, although I was an husband unto 1. That it is ſo, in ſpeciall.them, ſaith the Lord. But this ſhall be the Covenant that I will make with the houſe of Iſrael; After thoſe dayes, faith the Lord, I will put my Law in their inw…rd parts, and write it in their hearts, and will be their God, and they ſhall be my people. Here is a Covenant, God begins the …, but his people follow. They imbrace the Covenant, and joyne themſelves by mutuall Covenant to him. He puts his Law into their hearts, for this very purpoſe.

Once more, In Ier. …2. …7, there is a promiſe that God would gather his people out of all countries whither ther he had e…ſt them in his wrath, and that he would bring them back to their own place, and ca…ſe them to dwell ſafely. He preſently addes this as the product of that mercy; they ſhall be my people, and I will be their God, and I will give them one heart, and one …ay that they may feare me for ever, &c. I will make an everlaſting Covenant with them, that I will not turne away from them to doth … good, but I will put my feare in their heart▪ that they ſhall no… depart from me▪ Which words go no leſſe than a ſolemn Covenant mutually made and ſtrucken betweene God and his people.

Thus then you ſee, many plaine and pregnant places of Scripture ſhew, that the maine thing God on his part aymed at, and expected from his people in delivering them from Babylon, was, the firme and ſolemne tying and engaging of themſelves by a formall and effectuall Covenant to him, and the remembring and keeping of it better than formerly they had done.

But, ſecondly, all theſe were but prophecies ſhewing what God foreſhewed ſhould be. Will you therefore ſee the thing acted, and all theſe promiſes fulfilled? True p. 15it is indeed that the people did not on their parts performe 1. That it is ſo, in ſpeciall.this, they entred not into ſuch a ſolemne Covenant, ſo ſoone as deliverance was by Cyrus proclaimed; and they ſped accordingly. … went indeed before, in the firſt yeere of Cyrus, and laid the foundation of the Lords Houſe: but we read of no Covenant then made. Therefore, the work was ſtayed, and the building not finiſhed in an 100 yeeres after, ſay the b…ſt Chronologers.

Then comes Ezra, and makes ſome reformation of manners; and not only ſo, but ſome Covenant he and the people entred into, Ezra 10. But that was but in a particular caſe (and it would be thought a ſtrange one, to this age eſpecially, ſhould it now …e preſſed,) theſe were many that had treſpaſſed againſt their God by taking ſtrange wives of the people of the Land (that worſhipped not the ſame God.) Such therefore, as now were duely touched with the ſenſe of this ſinne, deſire Ezra that a ſolemne Covenant might now be made with God, to put away all ſuch wives, and ſuch as were b…rne of them, Verſ. 3. Now, in the fifth verſe, we ſhall finde this executed. For, Ezra aroſe, and made the chiefe Prieſts, the Levites, and all Iſrael to ſw…ar… that they ſhould do according to this word, and they ſware.

This was ſomewhat, but not enough: a partiall Covenant, and ſuch as came ſhort of that intended in my Text. You ſhall ſee it more throughly performed afterwards, in Nohemiah… time. For, after Ezra, cam… Nohemiah, and he makes a more thorough Reformation; not of men… manners only, but even of Religion alſo. He ſet up the Ordinances of God in their put it is, and tooke ca… in particular for the preaching of the Word. After all this, he and all the people … a ſolemne p. 16Covenant, and that at the time of a publique Faſt? And this brings it home to the buſineſſe we are 1. That it is ſo, in ſpeciall.now about. For, as they entred into Covenant upon receipt of ſuch a deliverance, ſo they did it at the time of a ſolemne Faſt. This will appeare throughout the whole ninth Chapter of Nehemiah, where it is firſt ſaid, that the Children of Iſrael were aſſembled with faſting, and with ſack-cloath, and with earth upon them: they ſeparated themſelves from ſtrangers, they ſtood and confeſſed their ſinnes, and the iniquities of their fathers. They juſtified God in all his proceedings againſt them, and in all the evils he had brought upon them. They acknowledged that neither they, their Princes, people, or fathers had kept the Law; they had not ſerved God in that Kingdome he had beſtowed upon them. Behold, ſay they, verſ. 36. We are ſervants this day, and for the Land that thou gaveſt unto our fathers, to eate the fruit thereof, and the good thereof, behold we are ſervants in it, And it yeeldeth much encreaſe unto the Kings whom thou beſt ſet over us, becauſe of our ſinnes: alſo they have dominion over our bodies, and over our cattell at their pleaſure, and we are in great diſtreſſe. And becauſe of all this, we make a ſure Covenant, in the laſt verſe) and write it, and our Princes, Levites, and Prieſts ſeale unto it.

Now here is the full accompliſhment of that you have in my Text. What in the Text is ſet down by way of Prophecy, you here ſee acted in the Hiſtory. In Nehemiahs time, they come home unto it. And if you look into the tenth Chapter, you ſhall ſee who ſealed this Covenant: firſt, the Princes, the Officers, the Magiftrates of the Kingdome, the Parliament men, if you will ſo call them, and then the reſt of the people. And what is the ſubſtance of their Covenant? They entred into a curſe, p. 17and into an Oath, to walke in Gods Law, which was given by 2. How it is ſo.Moſes the ſervant of God, and to obſerve and do all the Commandements of the Lord their God, and his Iudgements, and Statutes, verſ. 29.

Here then is their Covenant: you ſee alſo with what ſolemnitie it was made and ratified; by ſubſcribing of hands, and ſetting to of their Seales, by an Oath, and by a curſe; binding themſelves by all the moſt ſolemne and ſtrongeſt bonds that poſſibly they could; and all this in Publique, and at a Publique Faſt. So that now the point is cleare, That it is ſo, and that the practiſe of Gods people hath ever been, upon any great deliverance, eſpecially from Babylon, to enter into ſolemne Covenant with the Lord.

Come we to the ſecond branch propounded, which is 2. foreign, Quo…. od… ſit. How this is to be done.the foreign, ſhewing, in what manner this Covenant muſt be made, and how men are to joyne themſelves to the Lord in this action.

This I ſhall demonſtrate out of the bowels of the Text it ſelf: for therein may you ſee ſomewhat required, 1. By way of diſpoſition or preparation to it. 2. In reſpect In a three-fold reſpect.of the ſubſtance of it. 3. In regard of the properties belonging to it. Theſe being opened, I ſhall give you a full view of this Text, and performe my promiſe before made unto you.

The firſt thing to be unfolded is, the diſpoſition or preparation 1. Of the diſpoſition requiſite to ſtrike a Covenant with God.to the Covenant; and this appeares in two things, 1. In ſeeking ſeriouſly the face of God, They ſhall aske the way to Zion. 2. In the manner of their addreſſe unto him, with their faces thitherward, ſaying, Come.

1. The firſt thing requiſite to diſpoſe, qualifie, and Where unto is requited 1. The as king the way to zion.prepare men to ſtrike a Covenant with God, is a ſerious and humble ſeeking of the face of God. They ſhall aske p. 18the way to Zion. And there firſt a word of the place toward 2. How this is to be done.which they were bound; ſecondly, of their contending and repaire to it, under that expreſſion of asking the way thither.

The place, was Zion, where firſt (though it be but a Criticiſme, it is yet not unneceſſary to be taken notice of, becauſe the word is often pronounced, and written amiſſe, which may cauſe ambiguity touching the place) you muſt put a difference between Sihon or Sion, and Zion: (for theſe were two different places, and are written in the originall with two different Letters, the former with ש the other with צ) you muſt not here foreignunderſtand this, of the former, namely, of Mount Sihon, which is all one with Hermon, ſituate in the utmoſt confines of Iſrael North-Eaſt-ward, neere unto Jordan, (Deut. 4. 48.) but conceive it to be meant of … or Zion in Hieruſalem, which was once the ſtrong hold of the Jebuſites, and held out longer unſubdued than any Peece belonging to that people. For, when Iſrael under the Conduct of Ioſhua had conquered Iebus, after called Hieruſalem, yet could they not winne Zion in it. Zion was a ſtrong Caſtle or Fort, erected upon a rocky mount, toward the South-weſt part of the Citie, overlooking all the reſt; and that the Jebuſites, having aboundantly fortified and victualled it, ſtill held, all the dayes of Ioſhua, and long after, albeit the Iſraelites poſſeſſed the reſt of the Citie, Ioſh. 15. 63. But afterwards when David came againſt it, even that ſtrong hold (which the Jebuſites thought to be ſo invincible, that, in ſcorne of him and his ſiege, they ſet up only a few blind & lame people on the walles to defend it) he conquered and called it the Citie of David, becauſe after he had wonne it, himſelf dwelt in it, 2 Sam. 5. 7. This, for the Topography.

p. 19Then, you muſt know further, that, by Zion is ſometimes meant the whole city of Hieruſalem, by a Syn…chdoche; 2. How this is to be done.ſometimes it was taken for the place of Gods Worſhip in the holy city, or rather with reference to his Worſhip and preſence there: for that City being the Capitall City of the Kingdome, where Thrones were ſet for Iudgement, was alſo the ſpeciall place which God choſe to place his name in: there, were the Altars placed for Gods worſhip, and thither the Tribes went up to worſhip, becauſe there God pleaſed to manifeſt his more ſpeciall preſence, and to command the bleſsing for evermore. Thither therefore theſe returning Captives repaired; even unto Zion, the Watch Towre, as S^t Hierome interprets it, whence God inſpeciall manner watched over his people for Good: there they ſeek his face, and enquire of him, before they preſume to enter Covenant with him.

Now, their addreſſe to this place, is ſet forth in this Text, by asking the way to Zion. The word foreign **From foreign to beſeech or pray.though it ſometimes import the demanding of a thing which is a point of Juſtice or equity to give, (as Gen. 34. 14.) yet is it uſually applyed to note the ſeeking of ſome thing by humble prayers and intreaties: ſo as it is not ſeldome put for prayer it ſelfe, 2 Chro: 20. 4. and, ſometimes for an earneſt & humble enquiry after ſome thing we know not, (Num: 27… 21. Deut: 13. 14.) that we may be directed aright, and purſue the direction with effect: So here, They aske the way to Zion, and that of God, not onelyonly to ſeek of him a right way for them by faſting and prayer, Ezra 8. 21. but, as reſolving that ſomewhat ſhould be done, that they would walke in it, and appeare before God in Zion: for, ſo much is intended here as is expreſſed more fully elſewhere, viz. in Iſay 2. verſe 2, 3. Mic. 4. 1, 2. where they not onelyonly call p. 20on each other to undertake, but they alſo performe the 2. How this is to be done.journey, going up to the mountaine of the Lord. So the Prophet Zachary, the inhabitants of one City ſhall goe to another, ſaying, Let us goe ſpeedily to pray before the Lord, and to ſeeke the Lord of Hoſts, I will goe alſo: yea, many people and ſtrange nations ſhall come to ſeeke the Lord of Hoſts in Hieruſalem, and to pray before the Lord. Zach. 8. 21. 22. And how goe they? not ſleightly, careleſſely, proudly, but in all humility, yea (as in the verſe before my Text) even with weeping, they ſhall ſeeke the Lord their God with deepe humiliation and godly ſorrow for all thoſe ſinnes whereby they had formerly broken his Covenant, and for which he had entred upon the forfeiture, and laid thoſe heavy afflictions upon their Loines. Going, and weeping, they ſhall goe to ſeeke their God in Zion. The very ſame thing was foretold before (to ſhew the neceſſity of the duty) touching Iſrael. Ier. 31. 9. They ſhall come with weeping, and with ſuplications will I lead them. So then, this is the firſt thing in this worke to diſpoſe and prepare men for the Covenant; namely, to aske the way to Zion, by a ſerious, humble, affectionate inquiring and ſeeking after God in his Ordinances, even with many prayers and teares, that he would be pleaſed to accept them.

Secondly, the manner of their addreſſe is as neceſſary 2. In regard of the manner.as the former. It is not every manner that will ſerve the turne. It muſt be done with all intention of ſpirit in regard of themſelves, and with fervent Charity towards others. For, they muſt aske the way to Zion with their faces thitherward, ſaying Come.

Their intention and fervency of ſpirit wherewith they ſet upon this worke, is ſet forth under that Hebraiſme of That is, 1. With intention of Spirit.asking the way to Zion with their faces thitherward. This p. 21phraſe is uſually an expreſſion of the greateſt intention, 2. How this is to be done.fervency, and contention of mind that can be, in the purſuit of any buſineſſe on foote, or of any way wherein a man is going. Such a phraſe you have in Luke 9. 51. where it is ſaid of Chriſt, that he ſtedfaſtly ſet his face to go… to Hieruſalem, or, as if he would goe to Hieruſalem: for which cauſe the Samaritanes would not receive him, ver. 53. that is, they would not entertayne him with any reſpect, becauſe, that ſtedfaſt ſetting of his face towards Hieruſalem **foreign.manifeſted, by his very countenance and aſpect, that, where ever his body was, his heart was at Hieruſalem (which the Samaritanes could not brooke) and that nothing in the world could take him off from that journey, or, ſo farre prevaile with him, as to make him linger, or loyter upon the way; no entreaties, feare, ſhame, nor any thing could ſtay him, but, obſtinataet imperterritamente He will no longer turne aſide hither and thither, and goe about their villages and Cities. Tit. …oſt. in Luc. 9.Luke 9locum petiit, as it is expreſt by Bede. He was no way afraid, or aſhamed to be ſeene and knowne whither he was bound, and what he was going about.

When therefore it is here ſaid, they ſhall aske the way to Zion with their faces thitherward, the thing meant thereby, is, that they ſhall ſet upon this work with their whole heart, with their whole man, without any feare, or being aſhamed, or unwilling to owne the buſineſſe: but, they ſhall doe it thoroughly and affectionately without wavering, lingring, halting: they ſhall doe it boldly, preſently, openly, indefatigably and continually. In a word, whatſoever can be ſayd, or thought upon, to ſet forth the utmoſt intention of a mans Spirit in any worke that his heart is moſt ſet upon, and that he would lay out his life and all he hath upon, for the accompliſhment of it; that was the reſolution, & care of theſe people, & muſt be ours: this is to aske the way to Zion with p. 22our faces thitherward. And without this, no entring into Covenant with God. This is, for ſubſtance no other 2. How this is to be done.(though otherwiſe expreſſed) than that of the people in Aſa his time, when they ſware the Covenant before mentioned, 2 Chron. 15. where it is ſaid, they did it with all their heart, and with all their ſoule, and expreſt it by the loudneſſe of their voyces, and with ſhoutings, &c: rejoycing at the Oath, becauſe they had ſworne with all their hearts, and ſought him with their whole deſire, verſ. 15. Men that will ſtand diſputing, conſulting with fleſh and bloud, and caſting about how the entring into ſuch a Covenant may conſiſt with their profits, honours, luſts, deſignes, relations, &c. are no fit Covenanters for God. His people ſhall be willing, Pſal. 110. 3. their heart, minde, ſpirit, body, countenance, all, ſhall profeſſe, and proclaime this to the whole world, that they are for God, for a Covenant, for putting themſelves into the ſtrongeſt bonds that can poſſibly be thought on to bind them hand and foot, ſoule and body to the Lord for ever.

2. Nor is this all. For, the men in my Text, content not themſelves to be thus earneſtly addicted to the 2. With charitie towards others.worke in their own particulars; but, (as one ſtick kindles another) they deſire to kindle the ſame flame of affection in others alſo, and mutually to blow up the coales in one another, ſaying, Come.

This notes the fervency of their Charitie towards others alſo. For, 'tis not here brought in as a formalitie, or complement, but as the evidence of a ſtrong deſire to draw as many others as they can to the ſame journey, and (if it be poſſible) to keep the ſame pace with them, as being moſt unwilling to leave any behind them. This indeed is true Love, unfained Charitie, to draw all we p. 23can along with us unto God. True Converts, when once they returne themſelves, they cauſe others t… …eturns 2. How this is to be done.alſo. And this was often prophecyed as a thing which ſhould certainly be: Witneſſe all thoſe places in Iſay 2. Mic. 4. and Zach. 8. before quoted. So then all theſe things are requiſite, and previous to the Act of Covenanting with God. There muſt be a ſeeking to God with true humiliation, a ſeeking of him with all intention of ſpirit, and with all manifeſtations of a reſolution not to be terrified from, daunted at, or aſhamed of the worke: yea, with fervent Charitie to draw others into the ſame Covenant alſo. Thus much for the diſpoſition previous to the Covenant.

2. The next thing conſiderable in the foreign is, the 2. The Subſtance of the Covenant.Subſtance of the Covenant it ſelf. Let us joyne our ſelves to the Lord, in a Covenant.

Two things here muſt be opened; the matter, and the Both in reſpect,forme of this ſolemne action.

1. The matter of this Act is ſet forth under this expreſſion, 1. Of the matter.Let us joyne our ſelves to the Lord. The original word foreign (from foreign) is very emphatical; ſo as that word, being explained, will ſufficiently ſet out before you the nature of the Covenant here intended. Some Tranſlators render it, Let us glue our ſelves unto the Lord; which imports a conjunction ſo neere, as nothing can come between, and ſo firme, as nothing can diſſolve. But more particularly, the verb here uſed is in Scripture applyed to a double ſenſe, or to denote two things: both of which being ſet together, will fully diſcover what it is to be joyned to the Lord in Covenant.

Firſt, it ſignifyeth the binding of a mans ſelf to the Uſurer, of whom he hath borrowed money, to pay backe both principall and intereſt. So it is uſed in p. 24Nehem. 5. 4. where the people complaine, We have borrowed 2. How this is to be done.money foreign, for the Kings tribute, and that upon our Lands and Vineyards. That is, they had engaged both Lands and Vineyards for ſecuritie of the money borrowed, that the Uſurer ſhould enter upon all, in caſe they failed of payment at the day. So that, as men, to make ſure, will have a Statute Staple, or recogniſance in the nature of a Statute Staple, acknowledged, whereby a mans perſon, goods, lands, and all, are bound for the ſecuritie of the Creditor, that he ſhall have both principall and intereſt at the day agreed upon (and here that of Solomon proves too true, The borrower is ſervant to the lender: for, he hath nothing left to his own diſpoſe; if he would ſell any Land, ſettle any joyncture, there is a Statute upon it, he can diſpoſe of nothing till that be taken off;) ſo it is in the caſe of any man joyning himſelf to the Lord by Covenant, he muſt even bind himſelf to God as firmely, as fully, as the poore borrower, who for his neceſſitie takes up money, binds himſelf to the Uſurer. If Godlend him any mercy, any bleſſing, he binds himſelf to reſtore not only the principall (the bleſſing it ſelf) when God ſhall call for it; but even the intereſt too; I meane, all poſſible homage, ſervice, and honour which becomes thoſe who have received ſo great a benefit.

This is more than implyed in that parable of our Saviour touching the talents diſpenſed, Matth. 25. 27. for even to him who had received but one talent, was it ſaid, Thou oughteſt to have put my money to the Exchangers, that at my coming I might have received mine own with uſury. God will have his returne, ſome intereſt, for every mercy; and expects a Statute Staple, that is, a Covenant, for his better ſecuritie. God will have him bound, ſoul, p. 25body, eſtate, life and all; ſo as all he is, and hath, ſhall 2. How this is to be done.be forfeited, if he do not keep touch, and make payment according to agreement and Covenant made between them. This is the firſt uſe of the word, nilvn.

Secondly, there is yet more in it. For, though it be true that the obligation of a borrower to the uſurer be as ſtrong as bonds and Statutes can make it; yet, there is not ſuch an entire, neere, firme, and laſting tye of the borrower to the Lender, nor ſuch a thorough intereſt in the whole eſtate of the Uſurer, as there is of him that is in Covenant with God. The Uſurer, though he bind the poor borrower faſt to him, yet he keeps him at diſtance, not giving him intereſt in, or uſe of any other part of his eſtate, but only of the ſumme borrowed. But now this joyning of our ſelves to the Lord, is ſuch, as is made by marriage; and gives intereſt in all that the Lord is, and hath, and admits us to the participation of all the moſt intimate, neereſt, choyſeſt expreſſions of the deereſt Love of God, which is or can be found between the husband and the wife, who are joyned together by the bond of marriage, and made one fleſh.

So the word is uſed, Gen. 29. 34 where Leah, being delivered of her third ſonne, Levi, thus ſaith to the women about her, Now this time will my husband be joyned **foreignunto me, becauſe I have born him three ſonnes. That is, now ſhall my husband be more arctly united to me in all love, and in all demonſtrations of it, and that in the moſt free, full, and intimate way of expreſſion that poſſibly can paſſe between thoſe who are coupled together in ſo neere a relation.

So then, lay both theſe together, and you have a cleare view of this joyning of our ſelves to the Lord by Covenant. He that enters into Covenant with God, doth p. 26not only bind himſelf, as the needy borrower to the Covetous 2. How this is to be done.Vſurer, for a time; but, as the wife to the husband, to be wholly his for ever, without any reſervation, limitation, or termination, till death diſſolve the bond. As the wife hath intereſt in the goods, eſtate, and perſon of the husband; and all that he hath is hers: ſo by this joyning of our ſelves to the Lord, He becomes ours, as well as we become his, and both are mutually conjoyned to each other by an indiſſoluble bond for ever. All the power, wiſdome, goodneſſe, mercy, grace, glory, that the Great God hath to communicate to the creature, is now aſſured and made over to every ſoule that thus engageth himſelf unto him. And on the other ſide, all the wit, ſtrength, induſtry, wealth, honour, friends, life, and all that this man hath, he makes over, and reſignes up actually, totally, abſolutely, and for ever unto the Lord, to ſerve and honour him withall; and that with all his heart, and with his whole deſire; to have nothing, to do nothing, to be nothing but for the Lord, though all the world be againſt him for it. This I take to be the full latitude of the Covenant, for the Matter of it.

2. Touching the forme of this Act of joyning our 2. In regard of the forme.ſelves to the Lord, it is expreſſed in the word foreign, the Covenant. A Covenant is nothing elſe but an agreement or bargaine between two or moe perſons, and ratified (ordinarily) by ſome externall ſolemnitie, or rites that may teſtifie and declare the agreement, and ratifie it, whereby it becomes unalterable. Therefore it is, that among the varietie of ratifications of Covenants mentioned in Scripture, ſtill there is ſomewhat of outward ſolemnitie reported to have been uſed at the making of them, to ſtrike the bargaine thorough.

p. 27Sometimes they were made by Sacrifice, Pſal. 50. 5. 2. How this is to be done.ſometimes by Oath, Deut. 29. ſometimes by an Oath, and a curſe, Neh. 10. 29. ſometimes by ſubſcription of their hands, ſometimes by ſealing it with their ſeales alſo: Sometimes by all theſe, and by what ever elſe Iſay. 44. 5. N…h. 9. ult.Isa 44:5might moſt firmely & inviolable knit men unto God. And as it was then, ſo muſt it be ſtill. To ſtrike a Covenant, is not, in a private or publique prayer only, to goe to God and ſay, Lord I will be thine, I here enter into a Covenant with thee, be thou a witneſſe of it, &c. but it is, to ſtand and make it publiquely before the Lord, by ſome ſpeciall ſolemnitie that may witneſſe it to all the world, as Ioſiah **2 Chr…. 34. 31., Aſa, and all the Godly ever did; (even as in …n entring into bonds, or as in ſolemnizing of matrimony, men uſe to doe) Whether by the Sacrament of the Lords Supper, by faſting, or by ought elſe, whereby they may become ſo firmely and arctly joyned to the Lord, that they may not only be no longer ſui jurls, to depart away from the Living God; but, not ſo much as to ſit looſe from God, or to ſtand in any terme… of indifferency, which might leave them at libertie to ſerve, or not to ſerve God in any dutie, how difficult, or dangerous ſoever. And thus have you the Subſtance of the Covenant opened.

3. Take we now a ſhort view of the properties of this 3. The Properties of the Covenant, which are two.Covenant, and they are two; perpetuitie and heedfulneſſe.

1. It muſt be an everlaſting Covenant, in regard of continuance. In the Originall it is foreign, a Covenant of Ages. And the 72 Interpreters render it to the 1. It muſt be everlaſting for continuance.ſame purpoſe, foreign, that is, ſuch a Covenant as no time ſhall terminate, till they who make it ceaſe to be. Some underſtand this of engaging themſelves to ſtick cloſe to him in the due celebration of his Legal p. 28worſhip, ſo long as he ſhould continue it in his Church, (which was till, Shiloh came) without thoſe mixtures, 2. How this is to be done.wherein formerly they had been too bold, and for which God had ſpewed them out of his Church, and hurled them as farre as Babylon. Others conceive it to be meant of the Covenant of Grace that God had ſealed to them in the bloud of his Sonne. But, neither of theſe are ful. For, it is clearly meant of an Act of theirs towards God, whereby they bind themſelves to him, and that not for a definite time only, but for ever.

It is ſuch a binding, as that of the borrower to the Uſurer, whom nothing can ſatisfie but full payment. Or rather, ſuch a cloſing with God, as is that of the wife to the husband, called, in particular reference to the nuptiall knot, the Covenant of her God, Prov. 2. 17. She muſt be his for ever; that is, ſo long as ſhe liveth, Rom. 7. So that, for men to bind themſelves by an everlaſting Covenant to the Lord, is to bind themſelves never to ſtep out from him to Idols, to their baſe luſts, to any creature, in any ſtrait, upon any occaſion, or tentation whatſoever; nor, with the dog, to returne any more to their vomit of any kind. They are in Covenant as the wife to the husband; for they are marryed unto the Lord for ever, Hoſ. 2.

2. It muſt be heeded and minded; elſe, it will be to 2. It muſt be heeded, and not forgotten.ſmall purpoſe to be ſo laſting. It muſt be a Covenant that ſhall not be forgotten.

A Covenant, quod non tradetur oblivioni; as Tremelius well: that is, that ſhall not be caſt behind their backs. It is but a plaine mockery for men ſo to enter Covenant with God, as young Gallants enter into bonds to the Uſurer, never thinking more of them, till the day of payment be paſt, and the Sergeant ready to attach them. VntoUnto the p. 29wicked ſaith God, what haſt thou to do to take my Covenant into thy mouth, ſeeing thou caſteſt my words behind thee? 2. How this is to be done.Pſal. 50. Only they rightly performe this dutie, who ſo joyne themſelves to the Lord, as to remember, and minde the obligation they have ſealed. As a poore man that meanes honeſtly, if he be neceſſitated to take up money upon his bond, he can hardly eate, walke, ſleep, do any thing, be in any company, but that ſtill his minde runs upon the obligation and day of payment: he complaines he is in debt, he hath given bond for ſo much money, and all his care is how to pay his debts, or to get longer time; ſo it is with a Godly man that hath entred Covenant with the Lord, he hath ſealed a bond, and he knows it muſt be ſatisfied, or it will be put in ſuit. Therefore he beares it in minde, he is alwayes caſting about how he may performe, and keep touch with God. I will never forget thy precepts, ſaith David, I have inclined mine heart to performe thy Statutes alwayes, even unto the end, Pſal. 119. 112. This is one expreſſion.

Againe, It is a Covenant to be remembred, as that of the wife, whereby ſhe ſtands bound to her husband: ſhe muſt ever remember it. It is the note of an harlot to forget the Covenant of her God. The chaſte wife will ſo remember the marriage bond, that if ſhe be ſolicited to Prov. 1 17.Prov 1:17unfaithfulneſſe, to uncleanneſſe, &c. ſhe ever hath this in her thoughts, that ſhe hath given her ſelf wholly away to an husband, and is bound to keep her only unto him during life; & this makes her to be even an impregnable wall againſt all aſſaults that might otherwiſe draw her to folly. So muſt it be in the caſe in hand: The Covenant muſt ſtill be in the heart, and in the memory. In every action of a mans life, in every paſſage and turning of his eſtate and condition, in every deſigne or engagement, p. 30this muſt not be forgotten; viz. I have entred 2. How this is to be done.into Covenant with God, as a wife with her husband; will that I am now doing, or going about, ſtand with my Covenant? Is this to performe Covenant with God? &c. If he be ſolicited to uncleanneſſe, to fraud, oppreſſion, any evill whatſoever, this ſtill runs in his minde, There is a Covenant between me and the Lord, I am bound from ſuch courſes by the ſtrongeſt bonds; How then can I commit this great wickedneſſe, and ſinne againſt God?

What was it for which Iudah, and Iſrael became Captives, Pſal. 78. 1….Ps 78:1, but the breach of the Covenant? They kept not the Covenant of God, ſaith the Pſalmiſt. And, how ſo? Becauſe they did not remember it. As they ſoone forgot his workes, ſo it was not long ere they forgot God their Saviour himſelfe too; and then no marvaile, if, at the next bo…t, they forgot his Covenant alſo, Pſal. 106. He then, that would not breake Covenant, muſt not forget it; but mind, and performe it. Otherwiſe, it is like vowing unto God, and not paying, which is worſe than not to vow at all.Eccleſ. 5.Eccl 5

Thus have I diſpatcht the Second generall, the foreign, and ſhewed you how and in what manner this Covenant muſt be ſtriken: firſt, in regard of the diſpoſition and preparation of the Soule unto it, it muſt be with ſerious ſeeking the face of God & humbling the ſoule before hand; it muſt be with all intention & earneſtnes, with fervent Love and charity to draw others the ſame way. Next, in regard of the Covenant it ſelf, it muſt be an act & firm joyning and binding our ſelves the Lord, as of the borrower to the Lender; of the wife to the husband; and that by ſome ſolemne Act, which may teſtifie it to all the world, and be a witneſſe againſt us, if we keep it not. And all this, thirdly for properties, muſt be of everlaſting continuance, and p. 31had in continuall remembrance, ſo as it may be continually performed of all that make it.

3. I proceed to the third and laſt branch, the foreign, the 3. foreign. Cur ſit. the Grounds, why it is ſo. Theſe are of 2 ſorts. viz.Grounds and reaſons why, upon receit of any deliverance, but more eſpecially from Babylon, people ſhould enter into ſuch a covenant with God. And theſe reſpect deliverances either in generall, or from Babylon in ſpeciall.

1. The reaſons why this muſt be done, upon any deliverance 1. Why, for any deliverance in g…nerall.in generall, are theſe.

1. Becauſe God, at no time ſo much as when he beſtowes upon his people ſome notable deliverance, gives 1 God at ſuch times gives cleareſt evidence of his readineſſe to enter Covenant with us.ſuch cleere hints and demonſtrations of his willingneſſe to ſtrike an everlaſting Covenant with them. No ſooner had the Lord delivered Iſrael out of Egypt, but within 3. Moneths after, he commanded Moſes to tell the people from him; Ye have ſeene what I did unto the Egyptians, and how I bare you on Eagles wings, and brought you out unto my ſelfe. Now therefore if ye will obey my voyce and keep my Covenant, then yee ſhall be a peculiar treaſure unto me above all people. Exod. 19. 1. and verſe 4, 5. God himſelfe, you ſee, was now earneſt for a Covenant.

It is the nature of God, where he beſtowes one benefit, to adde moe, and ſtill to riſe in his bleſſings. Where he once opens his hand to take a people into his protection, he opens his heart to take them into his boſome. Where he puts forth his power to reſcue a people, he puts out his heart to make them his owne, if then they have eyes to diſcerne the opportunity. See this moſt excellently demonſtrated Ier. 32. from ver. 37. to the 42. His gathering them from their Captivity, firſt warmes, then melts, and after inflames his heart towards them, making it even then to glow as it were upon them, & to become reſtleſſe till he have beſtowed himſelfe wholly on p. 32them by ſolemne Covenant to be their God for ever.3. Why it is ſo, in the generall.

Now then, ſhall God, at ſuch a time, be ſo willing and deſirous to enter Covenant with men, and ſhall they think it too much for them to be in Covenant with him? Shall he be faſt bound to them, and they left free to ſit looſe from him? Indeed, this is that which our corrupt nature would willingly have: People would faine be their owne men; which yet in truth, is, to be the greateſt ſlaves. Neceſſary therefore it is for men, upon receit of any deliverance, to renew Covenant with God who is pleaſed to honour them ſo farre, as to be in Covenant with them. For, theſe two are relatives, and ever goe together, I will be their God, and they ſhall be my people. God is not the God of any people but of his owne Covenant-Servants. The reſt, he ſtiles, Lo-ammi. Hoſ. 1. 9. for yee are not my people, ſaith he, and I will not be your God. They will not enter into Covenant with me, and I will make no Covenant with them. That is the firſt reaſon.

2. As God is pleaſed to enter into Covenant with his 2. God is content to be bound firſt.people, ſo is he firſt in the Covenant. God requires no man to bind himſelf by Covenant to Him, till the Lord firſt ſtrike a Covenant with his Soule. As we love him, becauſe he loved us firſt; ſo we enter into Covenant with him, becauſe he firſt entreth into Covenant with us. I will be their God, he is firſt bound, and ſeales firſt; and then, and not till then, it followes; they ſhall be my people. This is the conſtant tenor of the Covenant. And ſhall he begin, and we think much to follow? Can there be a marriage conſummated where onelyonly the man is firſt married to the woman, and the woman will not after, for her part, be married to the man? Now, God no way ſo much declares his willingneſſe to be in Covenant, and to be firſt in it, as by deliverances (as we ſhall ſee more in the p. 33next reaſon:) great reaſon therefore, men ſhould then ſecond him by mutuall ſtipulation. It is an hard caſe, 3. Why it is ſo, in the generall.when men will not follow, where God leades.

3. In deliverances God more eſpecially manifeſteth his fidelity in keeping Covenant with his people, even 3. In deliverances God more eſpecially manifeſteth his fidelity in the Grand Covenant. Pſal. 107.Ps 107when they have broken Covenant with him, and forfeited all into his hands. When God delivers a people out of any ſtraite, doth not that uſually ſuppoſe ſome folly of theirs going before, & provoking him to caſt them into that affliction; whence, upon their cry, he is pleaſed to deliver them?

And when they have ſo farre and ſo long broken the Lawes, and contemned the Counſel of the moſt high, and dealt unfaithfully in his Covenant, as that he hath bin even compelled to throw them into darkneſſe and the ſhadow of death: yet if then, upon their humiliation, he be pleaſed to deliver them out of all their diſtreſſes; this is to give them freſh experience of his infinite love in Keeping Covenant and mercy with them, that kept no Covenant with him. This is called a remembring of his Covenant with his people, after that their uncircumciſed hearts be humbled, and that they accept of the puniſhment of Leuk. 26. 41 42.their iniquity, when God ſhould have caſt them out of their land, among their enemies, as afterward he did. So that, in a deliverance, that which is moſt predominant in God, and ſhould be moſt ſweet and pretious to his people and moſt eyed by them, is his fidelity, mercy, and unchangeable Love in bringing out that Covenant he once made with them, and ſpreading it before himſelfe, and making of it good, even when they could not exſpect it, nor durſt to plead it. Hence that paſſionate ſpeech of God to rebellious Ephraim. Is Ephraim my deare ſonne? is he a pleaſant child? As if he ſhould have p. 34Ier. 31. 20.Jer 31:20ſaid, ſurely he cannot conclude ſo; yet, my love, by vertue of the ancient Covenant betwen us, makes 3. Why it is ſo, in the generall.me ſtill ſo to account him: witneſſe that which followes; for ſince I ſpake againſt him, (that is, as reſolving to caſt him off for ever) I remember him ſtill, (I remember I am in Covenant with him,) therefore my bowels are troubled for him, I wil ſurely have mercy upon him, ſaith the Lord. Thus, deliverance is a thread drawne out of the bowells of his Covenant. Great reaſon therefore that, in this caſe, his people ſhould think of renewing their league and Covenant with the Lord on their parts, when they have ſo ſhamefully broken it, and yet he goes on in ſo much mercy to manifeſt his fidelity in remembring and keeping the Couenant on his part, by giving them deliverance.

Againe, fourthly and laſtly, All our hopes of a full 4 No complete deliverance and happineſſe, without a Covenant.deliverance, of complete happineſſe, will be delayed, if not fruſtrate; and, the next deliverance will ſtick in the birth, and want ſtrength to bring forth, if we come not up to a Covenant for deliverances already received. If God have delivered us once, he will do it no more: or, if he do ſomewhat, to hold us up by the chin that we ſink not, yet will he hold us down from the throne, that we reigne not, till we come up actually and fully in this point of Covenanting with him. It is only to thoſe that take hold of his Covenant, that he gives an everlaſting name which ſhalt not be cut off, Iſay 56. 4, 5.

He that hath obtained moſt and greateſt deliverances, will, ere long, ſtand in need of more. Now, one thing is neceſſary to draw down more, and to moue God to command (further) deliverances for Iacob; yea, to powre out his whole boſome into the laps of his people, and to crowne all deliverances and bleſſings receiued, with this aſſurance, that he that hath delivered, will yet p. 35again deliver; and that is to enter into a ſolemn… Covenant with the Lord, upon conſideration of what he hath 3. Why it is ſo▪done already, how ever he ſhould pleaſe to deale with us for the future, or for removing any preſent preſſures that lye upon us. Although God begin to deliver, yet he will never perfect the deliverance, till this be done. See Iudges 10. from verſ. 9. to verſ. 17.Judg 10The people which returned from Babylon, found God to keep touch with them, to a day. So ſoone as the 70. yeeres determined, their captivitie was diſſolved, and ſomewhat was done, the foundation of the Lords houſe was laid, but the building went ſlowly up, the reformation of Church and State went heavily on; and, they were never in a thriving condition, till Nehemiah, by the good hand of God, lighted upon this courſe. Some Faſts they had kept before, yea very many; but they never thrived, till he added to their publique and ſolemne Faſting, the faſtening of them to God by a ſolem… Covenant. Then, the worke of Reformation, and eſtabliſhment, went on merrily, then they proſpered. Thus farre the Reaſons concluding for a Covenant, upon receit of deliverances in generall.

2. The Reaſons inducing us thereunto, upon deliverance 2 Why, for deliverance from Babylon, in ſpeciall.from Babylon in particular, are theſe.

1. Becauſe Babylon (after once the Church was put under her power) had alwayes been the moſt inſolent, heavy, bitter, bloudy enemy that ever the Church f…lt. 1. Babylon hath ever been the ſoreſt enemy.The violence of Babylon was unſupportable, her inſolency intolerable, her bloud-thirſtineſſe inſatiable. Hence the Church is bold to challenge all the world to match her miſery under the yoke of Babylon; Behold, and ſee, if there be any ſorrow like …nto my ſorrow, wherewith the Lord hath afflicted me, (that is, by the heavy hand of Babylon) in the day of his fi…rce wrath, Lam. 1. ….

p. 36This was ſoſore, that it hath been by ſome Fathers, and others, conceived to be the fulleſt and moſt lively 3. Why it is ſo, in ſpeciall.typicall expreſſion of that matchleſſe agony and extremitie which our Lord himſelfe (hanging upon the Croſſe) ſuſtained, when he bare all our ſinnes, and the wrath of God due to us for them, ſo farre as to make a full ſatisfaction to the Juſtice of his Father, in behalfe of all his people.

And, as it was with old Babylon, ſo it is, and ever will be with the new, (I meane, myſticall Babylon) to the end of the world; might ſhe ſo long continue. Even ſhe alſo delights in no other drink but the bloud of the Saints, as you ſhall finde in Rev. 17. 5. where the very name written upon her forehead ſufficiently ſets out her nature: Myſtery, Babylon the Great, the Mother of harl…ts and abominations of the earth. And, what of her? I ſaw, ſaith Saint Iohn, the woman drunken with the bloud of the Saints, and with the bloud of the Martyrs of Ieſus: and when I ſaw her, I wondred with great admiration, verſ. 6. And well he might. A woman, and drunk! And, if drunk, would no liquor ſuffice, but bloud▪ no bloud, but that of Saints and Martyrs! She is never in her element, but when ſhe is ſwimming in bloud. So inſatiable is ſhe, that like the horſe-leeches daughter, ſhe never ſaith, it is enough.

Therefore, when God gives any deliverance from thence, there is more than ordinary cauſe to cloſe with the Lord, in a more ſolemne and extraordinary manner, giving him the praiſe and glory of ſo great a mercy. But then more eſpecially, when God works out the full deliverance of his Church, by the totall, and finall ruine of Babylon. Oh then, then is the time when all the people in heaven muſt ſing Hallelujah; aſcribing, ſalvation, and honour, and power unto the Lord our God, Revel. 19. 1. p. 37And againe, Hallelujah, verſ. 3. as if they could never ſufficiently expreſſe themſelves to God for ſuch a deliverance, 3. Why it is ſo, in ſpeciall.ſuch a mercy, ſuch a vengeance.

2. Againe. When God delivereth from Babylon, 2. Such a deliverance implyes more than ordinary breach of Covenant on our parts, for which God formerly put us under ſuch a yoke.there is more than ordinary cauſe of entring into ſolemne Covenant with him, becauſe the very ſubjecting of the Godly under that iron yoke, argues more than ordinary breach of Covenant with the Lord in time paſt, which ſtirred him up to deale ſo ſharply with them as to put them under the power of Babylon. The Provocation was exceeding great, too much to be endured even by infinite Patience it ſelfe: elſe, the People of God had never been caſt into ſuch a furnace. It was for ſuch a fault as diſſolved the very marriage knot between God and his people: it was for going a whoring from him. For this it was, that God firſt put away Iſrael, giving her a Bill of divorce, Ier. 3. 8. And for this it was, that he afterwards caſt Iudah alſo out of his ſight, 2 King. 17. 19, 20. And as it was in former times, ſo in later Ages of the world. What was the reaſon that ſo many millions of ſoules have been expoſed to the butchery of Antichriſt in Myſticall Babylon, and to be ſo hood-winckt and blinded by ſtrong deluſions, as to beleeve nothing but lyes; even that Great, Great ſoul-killing Lye, that they might be damned? Saint Paul tells us, it was this; They received not the love of the trueth that they might be ſaved, but had pleaſure in unrighteouſneſſe, 2 Theſſ. 2. What unrighteouſneſſe? Is it meant of every unrighteouſneſſe (that is in the nature of it damnable) which is to be found in the world? Surely no: but (ſignanter) of that unrighteouſneſſe whereby men turned the truth of God into a lye, Rom. 1. that is, by corrupting the true worſhip of the true God, and afterwards falling off to down-right p. 38Idolatry, even within the pales of the Church it ſelf.

Moſt of you are well ſeene in the Hiſtory of the 3. Why it is ſo, in ſpeciall.Church, and can ſoone point with your finger to the times wherein Babylon began to beſiege Hieruſalem, and Antichriſt began to pull of his vizzard, in the Churches of Chriſt: even then, when Pictures and Images began firſt to be ſet up in Churches, for remembrance; then, for ornament; then, for inſtruction too; and at laſt, for adoration and worſhip. Then, God ſuffered her to be over-run, and over-ſpred by Babylon, as by an hideous opacum or thick darkneſſe, and to be expoſed and proſtituted to all manner of whoredomes and filthineſſe: ſo as the ſlavery of the Jewiſh Church in old Babylon, was ſcarce a flea-biting, in compariſon of the miſeries of the Church Chriſtian under the New, which makes havock and merchandiſe not of the bodies only, but even of the ſoules of men, Revel. 18. 13.

Now then, when God pleaſeth to deliver a people from ſuch bondage, and to awaken them effectually to look up, and to reflect even with aſtomiſhment upon thoſe great and gaſtly ſins of theirs, which had cut aſunder the cords of the Covenant between God and their Soules, and provoked God to ſubject them to ſo much bondage; and, that they muſt either renew Covenant, or be obnoxious to more wrath, and be laid open to more and greater temptations and ſins; this cannot but exceedingly work upon their ſouls, cauſing their hearts to melt, and their very bowels to yearne after the Lord, to enter into a new, an everlaſting Covenant that ſhall never be forgotten.

This is that which God by his ſervant Ezekiel, ſpake touching the deportment of the remnant of Iſrael, which ſhould eſcape the ſword among the nations and p. 39countries whither they had been carryed captives, Ezek. 6. 9. They ſhould, upon ſuch a deliverance, remember 3. Why it is ſo, in ſpeciall.God, not only with griefe, but reſolution alſo to joyne themſelves to him more firmely in a perpetuall Covenant. For, of them, he ſaith there; they that eſcape of you ſhall remember me among the nations, becauſe I am broken with their whoriſh heart which hath departed from me, and with their eyes which goe a whoring after their idols, and they ſhall loth themſelves for the evils which they have committed in all their abominations. And of the ſame people he ſaith, afterwards, **cap. 11. 18, 19, 20.that, upon their returne home, They ſhall take away all the deteſtable things, and all the abominations thereof from thence. And I will give them one heart, and put a new ſpirit within them, I will take away the ſtony heart out of their fleſh, and give them an heart of fleſh, that they they may walke in my Statutes, and keep mine ordinances, and doe them: and they ſhall be my people, and I will be their God. So that here is a full Covenant ſtriken, and that upon this ground: viz. the Conſideration of thoſe great ſinnes they formerly committed, whereby they had broken their firſt Covenant and departed from their God.

So farre the Reaſons, and Grounds of the point; I ſhall now as breifly as I can, endeavour to bring home, and ſet on all by ſome Application, which I ſhall reduce to 3. heads, namely to matter of Reproofe, Information and Exhortation. For, if, When God vouchſafeth any deliverance Application Threeſoldto his people, eſpecially from Babylon, it be moſt ſeaſonable and neceſſary to cloſe with him, by a more ſolemne, firme, and inviolable Covenant, to be onelyonly his forever: Then,

1. How may this reprove, and condemne of great ingratitude 1. Vſe, of … prooſe.and folly, many ſorts of men among us, that are farre from making any ſuch uſe of the deliverances p. 40which God hath wrought for them. O beloved! Should 1. Vſe. ReproofeI but give yóu a Catalogue of the many, great, ſtupendious, and even miraculous deliverances which God hath given us; the perſonall deliverances he hath often given to each of us apart; the publique, eminent, glorious deliverances he hath given to us together with the whole State; that, in 88. and that of 1605. I meane from the horrid helliſh Gun-powder-Treaſon; but eſpecially, and above all the reſt, our happy deliverance out of Babylon by the bleſſed Reformation of Religion begun amongſt us, ſome good number of yeeres by paſt; the time would faile me. But alas! What uſe have we made of them? Hath this uſe ever been ſo much as thought Of foure ſorts of men. viz.of by us? Nay verily. For,

1. Some thinke it bootleſſe, thus to cloſe in with God, 1. Of ſuch as think a Covenant needfull in trouble, but not after deliverance. Hoſea 5. 15.Hos 5:15after an evill is over. When Gods hand is heavy upon them, ſenſe of ſmart compels them to thinke it then a fit ſeaſon to do ſomewhat, to confeſſe their ſins; to humble themſelves, and to ſeek God. In their affliction they will ſeek me early, ſaith the Lord. But ſo ſoone as he takes his hand off from them, they caſt all care away, as if now (according to that homely proverb) the devill were dead, and no further uſe of any feare, or diligence were to be once thought upon, till (with Pharaoh) they come under a worſe plague than before; and, as if God had delivered them to no other end, but to live as they liſt, to caſt more dung into his face, and to diſhonour and provoke him yet more than ever before.

I appeale to the conſciences of many who heare me this day, and I require them from the Lord, to witneſſe truly, whether it be not even thus with them. If the plague knock at their doore, if death get in at the window, and begin to ſhake them by the hand; there is then p. 41ſome apprehenſion of wrath and judgement; ſome humbling, 1. Vſe. Reproofe.ſome hankering after God. Then, Oh what would not theſe men do, what would not they promiſe, on condition to be delivered from their preſent anguiſh, and feares! But once deliver them, and God ſhall heare no more of them, till they be in the ſame, or worſe caſe again. They turne Covenanters? Nay, leave that to the Puritans. For their parts, they think more of a Covenant with death and hell: for, God is not in all their thoughts.

Had there been, upon the diſcovery of the Powder-Treaſon, (which this Honourable Aſſembly hath cauſe above all others to preſerve eternally in freſh remembrance, and to think more ſeriouſly what God looks for at all your hands upon ſuch a deliverance) h…d there been, I ſay, no poſſibilitie of eſcaping that Blow, what would not men have then done! Oh what prayers, what faſting, what humiliation ſhould we have ſeene▪ But, when the ſnare was once broken, what followed? A Covenant with God? Nothing leſſe; for, ſo ſoone as ever the danger, the feare, the amazement at ſuch an helliſh project, and the neere approach to the execution of it, was a little over; the Traitors themſelves fell not deeper into the pit of deſtruction which themſelves had digged, than generally all ſorts of men did into the gulfe of their old ſins, as if they owed more to Hell, than to Heaven, for ſo great a deliverance. And, is it better now? Where is the Covenant (ſuch a Covenant) with God, that ſo wonderfull a deliverance deſerveth, and requireth?

Theſe men may pleaſe themſelves, and feed ſweetly upon a vain dreame, that there is no harme in all this; but the Apoſtle brings them in a ſad reckoning, after a ſharp chiding for it, Rom. 2. 4, 5. What? ſaith he; Deſpiſeſt p. 42thou the riches of his goodneſſe and forbearance, and long ſuffering, 1. Vſe. Reproofe.not knowing that the goodneſſe of God leadeth thee to repentance? The end of all Gods goodneſſe in forbearing, advancing, and giving thee proſperitie; and of his long ſuffering, in ſparing thee when thou haſt abuſed proſperitie; and of all his mercy, in delivering thee out of adverſitie; is, to lead thee to repentance, to draw thee neerer to Himſelf, even in an everlaſting Covenant. And if it have not this effect on thee, the Apoſtle hath ſaid it, and the God of Heaven will make it good, that thou deſpiſeſt the riches of his goodneſſe, &c. Thou trampleſt all mercies under thine impure feet, when they do not raiſe and ſcrue thee up ſo neere to thy God, as to enter a ſolemne Covenant with them. And, what then? Thou wilt not ſtay there, but fall into more ſinne, and under greater judgement; and, after thy hardneſſe and impenitent heart, treaſureſt up unto thy ſelfe wrath (that is, more and more wrath) againſt the day of wrath and revelation of the righteous judgement of God. This is the end of all who make not the Goodneſſe of God, a prevailing motive thus to joyne themſelves to the Lord; they fall into moe, and greater ſinnes, and abominations; and ſo adde daily to that great heape, and to thoſe Sea's of divine wrath that hang over their heads, to overwhelme and confound them for ever.

2. Others, if, after ſome time of lying under the 2. Of ſuch as having means of deliverance think it enough to rid out of the way the inſtruments of their evils.weight of many preſſures of the Church and State, they arrive at ſome hopes and opportunities of eaſing themſelves of thoſe burdens, and of freeing the Land of the great Inſtruments of all their evils; they conceit ſtrongly, that, if this be done, all is done. If but ſome of the Nimrods who have invaded their Laws, and Liberties, be pulled down, (Which is an act of Juſtice) how do p. 43the M…ny (who do nothing towards any Reformation of themſelves) rejoyce, and promiſe to themſelves great 1. Vſe. Reproofe.matters! Now (think they) there will be an end of all our miſeries, and we ſhall ſee golden dayes; Iudgement Ames 5. 24.ſhall run down like waters, and righteouſneſſe like a mightie ſtreame.

Oh Brethren! deceive not your ſelves. If this be all you look at; if, upon opening this doore of hope, this be all you ayme at, to make uſe of the time to ſecure your ſelves againſt oppreſſors, and never thinke of cloſing with God; or, but thinke of it; you may perhaps go… farre in purſuit of your owne deſignes, in providing againſt the evils you ſigh under; and, this Parliament may do great things this way: But let me tell you from God, that this will never do the deed, till the Covenant we have been all this while ſpeaking of, be reſolved on, and ſolemnly entred into by all thoſe that expect any bleſſing from that High Aſſembly. Nor this, nor all the Parliaments in the world ſhall ever be able to make in happy in ſuch a degree at leaſt as we expect, till the Lord hath even glewed, and marryed us all unto himſelf by mutuall Covenant.

It is not only the making of good Lawes to remove our preſent griovances; no, nor the cutting down of all the evil Inſtruments in our State or Church at one blow, that can ſecure us againſt the like; yea, worſe evils for the future; but rather, as one wave follows another, ſo one miſchiefe will ſtill tread on the heeles of another, and greater plagues will ever crowd in after the former, till we cloſe with God by ſuch a ſolemne Covenant.

The people of Paleſtine, or Philiſtia, made themſelves marvellous merry, when any of the Governours or Kings of Iſrael, or Iudah (ſuch as Sampſon, David, Vzziah, &c.) p. 44that had ſorely yoked and hampered them, were removed by death, and others come in the roome that could 1. Vſe. Reproofe.do but little againſt them. When ſuch an one as Ahaz who never wonne battaile of them, but ſtill went by the worſe, ſwayed the Scepter; oh how joyfull were the Philiſtines! But make what a damp God caſt in among them in the midſt of all their mirth; Rejoyce not thou Iſay. 14. 28.Isa 14:28whole Paleſtina, becauſe the rod of him that ſmote thee is broken; (that Vzziah, and other Potent and ſucceſſefull Kings are taken away, and weake unhappy Ahaz come in the roome) for out of the Serpents root ſhall come forth a Cockatrice, and his fruit ſhall be a ſiery flying ſerpent. Ahaz ſhall leave an Hezekiah behind him, that ſhall pay all his Fathers debts upon the Philiſtines, and plague them yet See 2. King. 18. 8.2 Kgs 18:8more than all that went before him.

And have not we ſeen this verified alſo neerer home? Have not ſome, in former times, been taken away, who have been great Oppreſſors, and Inſtruments of many ſore preſſures? And, how have men rejoyced at their falls? Nor know I, why they ſhould not, if Juſtice in a juſt way have cut them off. But alas! what Good, in the iſſue, hath followed, or can be yet hoped for ſo long as men continue Philiſtines, enemies to God & his Church, Anti-Covenanters (even with Hell) rather than true Covenanters with God? Whether is our Condition any what better now than heretofore, when thoſe Leviathans were alive, and in their height? I appeale to your ſelves. And the reaſon of all is this, that men miſtake the meanes of Cure, or at leaſt fall ſhort of it. The cutting off of evill Doers (how neceſſary ſoever it be) is not all, nor the maine requiſite to make a people happy; unleſſe alſo there be a thorough joyning of themſelves to God by Covenant.

p. 45If you therefore that be now convened in Parliament, ſhould ſi ſo long as you deſire, even theſe 7 yeares, (if 1. Vſe. Reproofe.your buſineſſe ſhould require it) and think, you would make ſuch Examples of men that have violated the Lawes, and invaded your Liberties, and enact ſo many wholeſome Lawes to prevent the like preſumptions for the future, as ſhould put us into a new world, cauſing men to admire the happy ſtate and frame of Government which you would ſet up: yet all this would never produce the expected effect, but prove as a meer dreame of an hungry man, who in his dreame eateth aboundantly, but when he awakes, is empty; unleſſe you alſo, not onelyonly reſolve upon, but execute this maine duty of entring Covenant with your God.

Againe, thirdly, others can roare like beares, and mourn 3. Of ſuch as thinke extraordinary Faſting and Prayer ſufficient, without a Covenant. Iſa. 59. 11.Isa 59:11ſore like doves, when they find themſelves diſappointed of their hopes: when Parliaments have been broken up in diſcontent, when they have looked for Iudgment, and there is none, for ſalvation, but it hath bin farre from them: then, they have howled like dragons, not onelyonly for afflictions, but perhaps for ſinnes alſo, eſpecially if deliverance upon deliverance hath been ſnatcht from them, even when it hath ſeemed ſo neer that they had begun to take poſſeſſion of it: yet, (ſilly men that they are!) their evills haunt them ſtill, and prevaile more and more, after all their faſtings, humblings, and ſtrong cryes to God their Redeemer. For alas! what will all this doe without a Covenant, without taking hold of God, and joyning themſelves to him to be his for ever? you may ſee ſuch a State of the Church as this deſcribed by Iſaiah: & good were it for us to take warning by it: We all doe fade as a Iſa. 64. 6, 7.Isa 64:6Isa 64:7leafe, and our iniquities like the wind have taken us away. And why all this? The next words will tell you; there is p. 46none that calleth upon thy name, that ſtirreth up himſelfe to 1. Vſe. Reproofe.take hold of thee, ſay they to the Lord who had hid his face from them, and conſumed them for their ſinnes. Not that they did not at all call upon God, but, becauſe they did not ſo call upon him as to ſtirre up themſelves to take hold of him by Covenant; therefore is it accounted no better than a not calling upon him at all. Thus men loſe not onelyonly their opportunities of deliverances offered, but their duties alſo by which they deſire to further it againſt another time.

4. Some, it may be, goe yet further. VponUpon the hearing 4. Of ſuch as are convinced of the neceſſity of a Covenant, yet come not up to it. Hoſ. 13. 14.Hos 13:14of ſuch a duty (ſo much preſſed and inculcated) they begin to be a little ſtirred; they are convinced that it is is indeed true, ſuch a Covenant is fit to be made: but here (like Ephraim an unwiſe ſonne) they ſtand ſtill at the breaking forth of the Children of the Covenant. They faine would, but loth they be to go thorough with the bargaine. They begin to come on, and then fall back againe. They are ſo long a cheapning, treating, complementing, diſputing how ſafe it may be for them, how well it may ſtand with their profits, projects, ends, intereſts, relations; that they coole againe, & never come up to a full reſolution. Oh, ſayes one, this is a good courſe, and ſit to be taken: but, my engagements, callings, Alliance, company, ſervice will not conſiſt with it. Another ſweares, he could find in his heart to make triall of it, but that he ſhould be jeered, ſcorned, and perhaps loſe his place, or hopes, for it: another, he is for it, but at preſent he cannot enter upon it. Thus one thing or other ſtill keepes this duty without doores, and holds moſt men off from the worke for ever.

But beloved, take heed of this dallying. What ever you think, it is no better than a departing away from the p. 47living God, that ſprings from an evill heart of unbeleife; 1. Vſe. Reproofe.when, being fully convinced of the weight, neceſſity, and commodity of the duty, you will yet, while it is called to day, adventure ſo farre to harden your hearts, as not to ſet upon the work inſtantly, and to go thorough with it. Heb. 3.

Woe unto all ſuch dodging Chriſtians; they ſhall find to their coſt that God will write them Lo-ammi, Hoſ. 1. 9. and pronounce of them, They are not my people, and I am not their God.

If any think, what adoe is here? what meanes this man to be ſo earneſt? would he have us all turne Covenanters? yes, with God. Why, what if I doe not? Then never looke for good from him, how faire ſoever thy hopes be. No? ſayes another; Ile try that, ſure. I have ſeene many a good day in my time, and hope to ſee more, though I never ſwallow this doctrine: therefore he reſolves to goe hence, as he came hither; as he lived yeſterday, ſo he will to morrow, though this day he doe as his neighbours doe, keeping ſome order, (much againſt the will of his baſe luſts that ring him but an harſh peale in his eare for this little abſtinence) yet tomorrow he will be for his ſwearing, drinking, whoring, any exceſſe, and riot, as much as ever; and yet, by grace of God he hopes to prove all theſe words to be but wind, and to doe as well as the beſt of them all when he comes to die.

But woe worth the day that ever ſuch a man was born that when he heares God calling him with ſo much importunity to ſtand even this very day before the Lord, to enter into Covenant with the Lord his God, and into his Oath, ſhall ſo harden his neck, and harbour ſuch a roote of gall and worme wood within his heart, as when he heares the words p. 48of the Curſe upon all thoſe that will not enter into Covenant; 1. Vſe. Reproofe.or, entring into it ſhall not keep it, he ſhall bleſſe himſelfe in his heart ſaying, I ſhall have peace, though I walke in the imagination of mine heart, and adde drunkennes to thirſt: See, and tremble at what God hath reſolved to doe with that man, Deut. 29. 20, 21. The Lord will not ſpare him, but the anger of the Lord, and his jealouſy ſhall ſmoake againſt that man; and all the Curſes that are written in (Gods) Booke ſhall ly upon him, and the Lord ſhall blot out his name from under Heaven. Here is nothing but fury powred out, upon ſuch a wretch; not a bleſſing ſhall deſcend upon him, not a curſe ſhall eſcape and go by him; not onelyonly himſelfe, and poſterity, but his very name (ſo farre as it is an honour) ſhall all be caſt out of the world, as out of the midſt of a ſling.

If he pleaſe himſelfe with this, Yet I ſhall live as long as ſome others; if they have any happineſſe, I reſolve to ſhare with them; he will find that God will not leave him ſo, but the Lord will ſeparate him unto evill out of all the the Tribes of Iſrael, ſo as, though all others be ſafe; yet, as a ſtrucken Deere is unhearded from all the reſt, and followed by the dogs till he be pull'd downe and kill'd; ſo ſhall it be with this man, according to all the curſes of the the Covenant, that are written in the Booke of the Law. Although the whole Kingdome be ſafe, and all others in it be in peace, yet he and his houſe ſhall periſh; the line of Confuſion ſhall be ſtretched out over him, hell and damnation ſhall be his portion, how high ſoever he now beares his head, and how much ſo ever he ſuffer his heart to ſwell againſt the truth, ſuppoſing all that he likes not, to be nothing but a ſpice of indiſcretion, yea of faction, and (it may be) of Sedition; when yet nothing is offered, but what is (I truſt) pregnantly p. 49proved out of Holy Scripture. So farre the firſt Vſe 2. Vſe. Information, touching the chiefe cauſe why Reformation and full redreſſe of ou… evills goes on ſo ſlowly..

2. This may informe us touching the true cauſe (which moſt neerely concernes our ſelves) of the ſlow proceedings of Reformation of things amiſſe among us, both in the Church and Common-wealth: Why God hath not yet given us ſo full a deliverance from Babylon; why there have been ſo many ebbings and flowings in matters of Religion, yea, more ebbings than flowings; Why generall grievances ſwell to ſuch an height, and that all the opportunities of cure have vaniſhed, ſo ſoon… as appeared: how it comes to paſſe that albeit God hath moved the heart of the King to call Parliament after Parliament, yet by and by, one ſpirit of diviſion or another, ſometimes from one quarter, ſometimes from another, (like the evill ſpirit which God ſent between Abimelech, and the men of Shechem, to the ruine of Judg. 9. 23, 24.Judg 9:23Judg 9:24both) ſtill comes between, & blaſteth all our hopes, leaving us in worſe caſe than we were in before; & whence it is (in regard of our ſelves) that in ſtead of ſetting up the Kingdome and Ordinances of Chriſt in more purity, there is ſuch a contrary mixture, and ſuch a corrupting of all things, in Doctrine, in worſhip, in every thing; Arminianiſme, Socinianiſme and Popiſh Idolatry breaking in againe over all the Kingdome like a floud.

What is a chiefe cauſe of all this? Have we not prayed? have we not faſted? Have we not had more Faſts at Parliaments of late, than in many yeares before? Yea, hath not there been, generally among Gods people, more frequent humiliations, more frequent ſeeking of God, notwithſtanding the malice and rage of ſome men to diſcountenance and ſuppreſſe it, than in former times? Why then is Deliverance, and Reformation ſo ſlow in comming?

p. 50Surely, Beloved, we have all this while miſtaken the maine buſineſſe, and neglected the principall part of a 2. Vſe. InformationReligious Faſt. You come, Faſt after Faſt, to ſeek God in his Houſe; You forbeare your victuals, afflict your ſoules, endure it out a long time; you pray, heare, confeſſe your ſins, and freely acknowledge that all is juſt that God hath brought upon us, and that we ſuffer leſſe than we deſerve. All this is well. But here is the error, and the true Cauſe of the continuance of all our evils, and of their growing greater, namely, that all this while we have never, in any Faſt, or at any other time, entred into ſuch a ſolemne and publique Covenant with God, as his people of old have often done upon like occaſions and exigents.

That I may yet more effectually bring home this to all our hearts, give me leave briefly to parallel the ſlow pace of our deliverance out of Myſticall Babylon with that of Iudah, and ſome of the remna…t of Iſrael out of old Babylon, which for a long time had held them Captives.

And here firſt, be pleaſed to call to minde, that, as touching the Captive Iewes, God failed not (on his part) of his promiſe. At the end of 70 yeeres, libertie of returne from Babylon to Hieruſalem was proclaimed, in the firſt yeere of Cyrus the Perſian Monarch: whereupon, many did returne, under the conduct of Z…robbabel. Being E…a 1. 1, 2. Ezra. 2.Ezra 2come home to Hieruſalem, we may not conceive that they were not at all touched with ſenſe of their deliverance, or of the ſinnes which had formerly provoked the Lord to caſt them into that great bondage out of which they were delivered.

Well, on they go; firſt, to offer ſacrifices in the right place, Although the foundation of the Temple of the Lord p. 51Ezra. 3. 6.Ezra 3:6was not yet laid. In the ſecond yeere of their coming Z…robbabel 2. Vſe. Information. Verſ. …. Verſ. 10. …zra. 4. 1.began to ſet forward the work of the houſe of the Lord, and the foundation was laid. But the adverſaries of Iudah (the Great Officers of the Kingdome under the King of Perſia) apprehending, or rather pretending, the going on of this building to be matter of prejudice and danger to that Monarchy, they procure a ſtay of it, upon reaſon of State; ſo as it was well nigh an hundred yeers ere they got libertie to go on again, and it was above an 100 yeeres before the Temple could be finiſhed. For, as many exact Chronologers obſerve, the Temple was not perfected in the reigne of Darius Hyſtaſpis, as ſome have thought; but in the ſixth yeere of Darius Nothus, between whom and the former Darius, both Xerxes (the husband of Eſther, and called in Scripture Ahaſhuerus) and Artaxerxes Longimanus ſucceſſively ſwayed the Perſian Scepter. In all which time, many things were amiſſe; Crueltie, Oppreſſion, Adultery, Mixture with ſtrange wives, and other great deformations remained. Then comes Ezra, after the Temple was finiſhed, and ſomewhat he did, to ſet forward the work of Reformation, in the ſeventh yeere of Artaxerxes Mnemon, ſucceſſor to Ezra 7 7.Ezra 7:7Darius Nothus. And yet, there was much more to do. After him therefore, comes Nehemiah, in the twentieth yeere of the ſame Artaxerxes Mnemon; and, after all the Neh. …. 1.former endeavours, he findes the Church ſtill weltring in her bloud, and even wallowing in her owne gore; I meane, in moſt of her old and long continued ſins; (although cured of Idolatry) ſo that ſtill there was great corruption in doctrine, in worſhip, and in manners.

Whereupon he now reſolves, and ſets upon a more thorough Reformation of all theſe; but could never effect it, till beſide the proclaiming, and holding of a p. 52publique Faſt, he and all the people lighted upon this 2. Vſe. Information. N…h. 9. ult. and 10. 29.courſe, namely, of entring into a publique and ſolemne Covenant with the Lord, ſubſcribed, ſealed, and ſworne unto, as before you have heard: and ſo, from that time forward, the worke proſpered, and the Church was purged of many abominations, wherewith till that time ſhe was defiled.

Behold here, Quantae molis erat dilectam condere Gentem, how great a work, how long a buſineſſe to perfect a Reformation even of Gods deereſt people. Their captivitie in Babylon laſted not halfe ſo long time, as was ſpent after their returne thence, ere their Reformation could be brought to any to lerable perfection.

And why ſo? Did they omit prayer, and faſting, and ſeeking early after God? ſurely no. For, in Zach. 8. 19. we read of foure ſeverall publique Faſts, (**Q…arto menſ… Vrbs fuit expugnata, quinto …utem fuerat exciſum Templum & conſumptum incendio: ſeptimo menſ… int…rfectus tandem ſuit Godolias, qui ſte…erat cum reſidua ple… qui collecta fucrat ab ejus manu. Iejunium autem de…imi menſis putant fuiſts inſtitutum poſt urbem obſ…ſſam. Ergo ſejunium menſis decimi, tempore ali… praceſſit, Calvin. in Loc. Non, quod haec omnia in codem acciderunt anno, ſed diverſis annorum intervallis. The faſt of the fourth monethmonth, the faſt of the fifth monethmonth, the faſt of the ſeventh, and the faſt of the tenth monethmonth) which they held, not only by all the time of the 70 yeeres captivitie in Babylon, but many yeeres after their return thence, Zach. 7. 3. and verſ. 5. But all this labour was in great part loſt, for want of this addition to all their humiliation, and prayer; namely, The joyning of themſelves to the Lord in an everlaſting Covenant not to be forgotten.

And when God once directed Nehemiah to this courſe, ſee, how all things began to thrive and come on a maine. Now, not only the Temple, but even the walls of Hieruſalem were built up, (and that within one twelve yeeres after this Covenant was ſmitten) which before lay waſt many ſcores of yeeres.

Let us now reflect upon our ſelves, and the State of Religion, and progreſſe of Reformation in our owne Church, that we may make up the Parallel.

Some beginnings of our deliverance from Babylon, p. 53we received by King Henry the eighth. For, he threw …. Vſe. Information.out the Pope. His ſonne King Edward the ſixth came after, and caſt out Popery, in the body and bulke of it. A great work, and a large ſtep, for the ſhort time of his infant reigne. And indeed, he had many excellent helps that way, (beſide the zeale of his own pious heart) an Excellent Archbiſhop, a Prudent and vigilant Protector, beſide others, elſe he could never have done ſo much. Notwithſtanding, the potency and ſecret under-minings of thoſe mightie Factions then prevailing, hindred the work not a little, ſo that it exceeded not an inlant-Reformation, yea, through the immature death of that Ioſiah, it ſoone prov'd abortive.

The Princeſſe that came after, quickly turn'd the Tide, before it was half high water: and ſhe ſet all the Gates wide open againe both for Pope, and Popery to re-enter with triumph, and to drink drunk of the bloud of our Anceſtors, till God diſcharged her, and releaſed his people from her crueltie.

So that when Queene Elizabeth (that glorious Deb…rah) mo…uted the Throne, although her heart was upright and loathed the Idolatry of the former Reigne, yet found ſhe worke enough to reſtore any thing at all, and to make any beginnings of a Reformation. She ſoone felt, when ſhe would have throughly pluckt up Popery both root and branch, (ſuperfluous Ceremonies, and all remaining raggs of ſuperſtition, as well as groſſe Idolatry) that ſhe had to do with an Hydra, having ſuch a ſtrong partie of ſtout Popelings to grapple with at home, and ſuch potent and dangerous abetters of them, to cope withall abroad. I need not name them. I might adde hereunto, ſome difficulties ariſing from the intereſts and engagements of not a few of p. 54thoſe (though good, and holy men) that underwent voluntary exile in the heat of the Marian perſecution; 2. Vſe. Information.who, while they were abroad, had a large ſhare in the troubles at Franckford; (too eagerly, perhaps, purſuing the Engliſh Formes of Worſhip, and Diſcipline) and ſo, when upon their returne, they were advanced to places of Dignitie, and Government in this Church, they were the more apt and forward to maintaine and hold up that Cauſe wherein they had ſo farre appeared, and for which (ſome of them) with more heat than Charitie had ſo openly declared themſelves, in forreine parts. And ſo, what by one impediment, and what by another, we ſee it hath been a long time ere our Reformation can be thoroughly poliſhed and perfected as were to be wiſhed and deſired; for there is nothing ſo perfect, here, but is capable of more perfection.

Nay, ſo farre are we become now from going forward with the work, notwithſtanding the pietie and care of our Princes ſince the laſt Reſtitution of Religion in this Kingdome, that (as it was in Ioſiahs time, though his own heart were for God, yet there was a pack of rotten men, both Prieſts and People, very great pretenders to Devotion, but indeed mad upon Images, and Idols) we begin to fall quite back again; and, not only to coaſt anew upon the brinks of Babylon, from whence we were happily delivered, but even to launch …ut into her deepeſt Lakes of ſuperſtition and Idolatr…, under pretence of ſome extraordinary pietie of the times, and of ſome good work in hand.

What is the reaſon of all this, but that (not ſo much as once) ſince the firſt beginning of Reformation of Religion in this Iſland, we never (for ought I know) entred into ſuch a ſolemn, publique, univerſall Covenant p. 55to be the Lords, as he requireth for thoſe beginnings already 2. Vſe. Information.given us; but have ſate looſe from God, and ſo have not joyned together as one man, zealouſly to propugne his trueth and Ordinances, and to ſtand by him and his Cauſe, as becomes the people of God, in all juſt and warrantable wayes, againſt all oppoſers and gain-ſayers.

So long as we pleaſe our ſelves in this libertie of our holding off from a Covenant with God, we may feed our ſelves with vaine hopes of redreſſe of things amiſſe, but ſhall ſpeed no better than thoſe libertines and backſliders in Ier. 14. who lookt for great matters from God, but came ſhort of all, and then ſeemed to wonder at the reaſon. For, thus they beſpeake him, ver. 8. O the hope of Iſrael, the Saviour thereof in time of trouble, why ſhouldeſt thou be as a ſtranger in the Land, and as a wayfaring man, that turneth aſide to tarry (onelyonly) for a night▪ Why ſhouldſt thou be as a man aſtonied, as a mighty man that cannot ſave? yet thou O Lord, art in the midſt of us, and we are called by thy name. See here how they are put to it. They acknowledge his Power, Goodneſſe, Preſence, yet they are not ſaved. He ſeemes to be like Sampſon, with his Locks cut off, as if he were not able to ſave, or would not do it: and this they wonder and ſtand amazed at, as a thing incredible, and impoſſible.

But, God makes them a ſhort and ſharp anſwer, (which may alſo ſerve us) verſ. 10. Thus, ſai…h the Lord, have they loved to …ander, they have not refrained their feet; therefore the Lord doth not accept them. If God be as a wayfaring man; ſometimes with a people, more often gone from them; ſometimes bleſſing, ſometimes croſſing them, and ſuffering them to fall under heavy preſſures, and never keeps an even and ſetled ſtation or p. 56courſe of proceeding with them, it is but that he hath learnt from themſelves (as I may ſo ſpeake:) they will be their own men; they will not be tyed to him ſo ſtrictly; they will have ſome libertie for their luſts, for the world, for the devill, for any thing: and loe here is the fruit of it, God will not be bound to, nor walke with them; he will not draw out that ſtrength, that goodneſſe, that compaſſion which might deliver them from the evils they howle under; He will neither heare them, nor any body elſe for them; not Ieremy himſelf, verſ. 11. not Noah, Daniel, and Iob, Ezek. 14. Nothing therefore, but a more ſolemne and ſtrict Covenant with God, will put us into a poſture and condition capable of perfect redreſſe of our grievances, how faire ſo ever either now, or hereafter, we may ſeeme to be for it. This is the ſecond uſe.

Thirdly, ſuffer, I beſeech you, a few words of Exhortation. 3. Vſe, of Exhortation.The returning Iewes (you ſee) call upon all their Nation to enter into Covenant. Give me leave then, to call upon You the Repreſentative Body of this whole Kingdome who ſtand here before the Lord this day to humble your ſoules, and let me alſo prevaile with you all, to joyne your ſelves, even this day, to the Lord in an everlaſting Covenant that ſhall not be forgotten. Make this day, a day in deed, a day of Covenanting with God, and God ſhall Covenant with you, and make it the beginning of more happines than ever you yet enjoyed.

Beloved, miſtake me not, my meaning extends not to engage you in any Civill Covenant and Bond for defence of your Municipall Lawes and Liberties. No doubt you will be able to find meanes enow (by the bleſſing of God) to ſetle thoſe things, in a legall way; eſpecially if you be carefull to Covenant with God▪ p. 57Much leſſe is it my purpoſe to draw you into that late Eccleſiaſticall Oath and Covenant (enjoyned by the late 3. Vſe. Exhortation.Canon) which in my apprehenſion is little, leſſe than a Combination and Conſpiracy againſt both King and State. My buſineſſe is, meerly to perſwade you into a Religious Covenant with God, as himſelfe hath preſcribed and commanded; and, his people, in the beſt times of Reformation▪ have readily admitted: namely, every man to ſtirre up himſelf & to lift up his Soule to take hold of God, to be glued and united to him, in all faithfulneſſe, ſincerity, care, and diligence, to be onelyonly his for ever.

This if we doe, we need not care much for other Covenants: God will provide for that, and make a league for us even with the beaſts of the field, and with the ſtones of the ſtreet; he will make our Exactors peace, and our Officers righteouſneſſe▪ violence ſhall no more be heard in the Iſa. 60. 17. 18.Isa 60:17Isa 60:18Land, nor waſting, nor deſtruction within our borders; our very walls ſhall be ſalvation, and our Gates praiſe. He will be a God of Covenants, and take care for our eſtates, Lawes, liberties, lives, children and all that belong to us, when once this is done.

Therefore I beſeech you, yea, I require you in the name of the God of heaven, whoſe you are, whom you ſerve, before whom you ſtand, and from whom you expect, ſalvation in the midſt of the Earth, as well as in heaven, that you forthwith enter into this bond. Expect no aſſiſtance, no ſucceſſe in any of your Conſultations, in any Lawes that you agree upon, till you have fully brought your hearts to this point, to follow the Lord fully▪ to be no more for your ſelves than you would have the deareſt wife of your boſome to be for any other man in the world; but to be wholly for the Lord, to imploy and improve all your wit, abilities, induſtry, Counſells, p. 58actions, eſtate, honour, and lives to promote his ſervice 3. Vſe. Exhortation.and honour, what ever become of your ſelves and yours for doing of it. Say not as ſome Jeerers (of whom it is hard to judge whether their malice or ignorance be the …. 17 10.greater) doe, that there needes no more Covenants than what we made in Baptiſme, and that all other Covenants Pſal. 50. 5.Ps 50:5ſavour ſtrongly of f…ction and the Puritan Leaven. For, ſo Gods people of old made a Covenant, by Circumciſion, and after by Sacrifice, that is, in every ſacrifice which they offered, they did renew their Covenant begun in Circumciſion. Nevertheleſſe, God thought it neceſſary often to call them out to ſtrike another ſolemn Covenant with him beſides the former. You have already heard that ſo ſoone as the Iſraelites were gone out of Egypt, & entred a little way in the wilderneſſe, he Exod. 19.Exod 19put them upon a Covenant. When he brought them neer to Canaan, he required another ſolemne Covenant of Deut. 29.Deut 29them. And when Ioſhuah had brought them into Canaan, and divided to each of them the lot of his inheritance, he drew them into another ſolemne Covenant. Ioſh. 24. So that here was Covenant upon Covenant, and yet can no man (without blaſphemy) charge it with any Puritan humour, faction, or any thing ſuperfluous or uncomely for the Greateſt on earth to ſubmit unto.

That I may a little more enforce this duty, and quicken you to the imbracing of it, give me leave to preſent you with ſome Motives further to preſſe you to it, and with ſome few Directions to guide you in it.

1. For, Motives.Motives to a Covenant.

Conſider. 1. how many, great, admirable, and even miraculous deliverances God hath given us; What great things he hath done for us. No Nation under 1. Our many Deliverances.heaven can ſay more to his praiſe, in this kind, than we p. 59have cauſe to do. Our Great deliverances out of Babylon, 3. Vſe. Exhortation.from the Spaniſh Invaſion, from the Gun-powder Treaſon, and from many other evils and feares, do all call upon you for a Covenant. Yea, even the preſent Mercy Motives.and Opportunitie of opening that Ancient, Regular and Approved Way of cure of thoſe publique evils that threaten confuſion and deſolation to all, pleades hard for the ſame dutie. But, among all theſe, I deſire You of that Great and honourable Body of the Parliament, to reflect ſadly upon that Stupendious Deliverance from the Gun-powder Treaſon, which more eſpecially and immediately was bent againſt You. For, albeit the ruine of the whole Kingdome was in their Eye who were the Curſed inſtruments of Antichriſt, and of the Devill his Father, in that helliſh Deſigne; yet, no blow could have come at us, but through Your ſides. And, albeit ſome of You that have the honour to be members of this preſent Parliament, were then unborn; yet, had that Plot taken effect, ſcarce any of You had been this day … being, to have ſate there now, but had long ſince been covered and buryed under the aſhes of confuſion. Thinke now, whether ſuch a preſervation deſerve leſſe at Your hands, than to give Your ſelves to your Great Deliverer, for ſo Great a Deliverance, whereby three Nations deſtinated at once to Death, received no leſſe than a joyfull reſurrection from the Dead, and were again born at once.

Therefore, let not this Great mercy ſeeme ſmall in Your eyes. And, remember too, that you may have as much need of God another time: nay, you knew not what need you may have of him this preſent Parliament. You cannot be ignorant of the many … and more than whiſperings of ſome deſperate and deviliſh p. 60conception ſuſpected to be now in the womb of the 3. Vſe. Exhortation.Jeſuiticall faction: And, how neere it may be to the birth, or how prodigious it may prove being born, I take not upon me to divine: but this we are an ſure of, that what ever it be which they are big withall, it ſhall not Motives.want the leaſt graine of the utmoſt extremitie of malice and miſchiefe that all the wit, power, and induſtry of Hell it ſelf can contribute unto it; and, that they labour, as a woman in travaile, to be ſpeedily delivered of it.

What dangers, and what cauſe of feare there may be at the preſent, I leave to your Wiſdome to conſider. But this be confident of, if Deliverances already received can prevaile with you for a Covenant, that Covenant will be your ſecuritie; for it will certainly engage all the power and wiſdome of the Great and only wiſe God of heaven and earth to be on your ſide for ever. So that if God himſelf have power enough, wiſdome enough; and care enough, you cannot miſcarry; no weapon that is formed againſt you ſhall proſper, no plot, no gates of hell ſhall prevaile againſt you. And, if he have goodneſſe enough, mercy enough, bowels enow in him, he will then alſo; raine down aboundance of trueth, righteouſneſſe, juſtice, peace and plentie upon all Corners of the Land from whence, and on whoſe errand, You are now come together. Therefore it becomes you, above all others, to be firſt in a Covenant.

2. Conſider that, till we do this, there cannot be ſuch 2. There can be no full enjoying of God, without a Covenant.a full enjoying of God, as otherwiſe there might be. Indeed, the perfect fruition of God is not to be expected till we come to heaven, but yet we might have much more of God, even in this life, than now we have, could we be perſwaded to ſuch a Covenant with him.

Whatſoever experience we have of him now in any p. 61deliverance beſtowed, it would be doubled, if, upon the 3. Vſe. Exhortation.deliverance received, we would thus be joyned to him. Nor is this a notion or conceit only, but a reall trueth.

For, marke what He ſaith to his people, Hoſ. 2. Motives:verſ. 19, 20. I will marry thee unto me for ever, I will betroath thee unto me in righteouſneſſe, and in Iudgement, and in loving kindneſſe, and in mercies, I will even marry thee unto me in faithfulneſſe, and thou ſhalt, know the Lord. He that enters into Covenant with God, is betroathed, yea even married to him: And how married? even to the partaking of all his goods, of all he hath, yea of himſelf, and of all that he is. As the wife may ſay, Vbitu Caius, ego Cai…; and, as Laban ſometimes, of Iacobs wives, Gen. 31. 43.Gen 31:43children, and cattell, Theſe daughters are my daughters, and theſe children are my children, and theſe cattell are my cattell, and all that thou ſeeſt are mine. So a man once married to the Lord by Covenant, may without arrogancy ſay, this righteouſneſſe is my righteouſneſſe, this judgement is my judgement, this loving kindneſſe, theſe mercies; this faithfulneſſe which I ſee in thee and all that thou haſt is mine, for my comfort, ſupply, ſupport, direction, ſalvation, and what not?

And take notice of that phraſe, Thou ſhalt know the Lord. Did they not know him before? Yes, but never in ſuch a manner, with ſuch a Knowledge, at leaſt in ſuch a meaſure. They ſhall now know him in ſuch neere familiar, ſweet and ineffable expreſſions of his deereſt, deepeſt, choyceſt conjugal love, as they never taſted, nor could taſte of before.

We know how it is with a wife married to a loving husband. They loved one another before marriage, and many expreſſions of a ſpeciall love paſſed betweene them, but they never enjoyed one another fully till the p. 62marriage was ſolemnized. Then, there is not only a 3. Vſe. Exhortation.more intimate manifeſtation of fervent, intire, loyall, chaſte love; but a further enlarging and ſtretching out of mutuall affections to each other, than they could Motives▪poſſibly have beleeved they ſhould ever have reached unto, till now experience aſſure them of it. And even thus it is between us and God. Is he Good in deliverances? have we taſted of his love already? Oh how great would his goodneſſe be, how full of grace, mercy, bountie; and, how would he communicate even whole rivers of all theſe to that Soule that would once come up to him, and cloſe with him in an everlaſting Covenant▪ All the wayes of the Lord are mercy and trueth, unto ſuch as (make, and) keep Covenant with him, Pſal. 25. 10.

3. Conſider that what ever worke God calls 3. No buckling to the worke God calls us unto, without a Covenant.You to, Yee will never buckle thoroughly to it, till you have entred into Covenant with him. An apprentiſe boy when he goes to a Maſter upon tryall onelyonly, his minde is now on, then off againe; ſometimes he could like the trade, by and by his minde hangs after his Mother at home, or after ſome other courſe of life, and he nenever ſets cloſe to his buſineſſe, till he be bound. When once the Indentures be ſealed, and he enrolled, he knowes there is now no more time to deliberate, but he muſt fall to his buſines, or elſe take what happens for his idleneſſe and negligence. So is it with a wife; if ſhe be but onelyonly promiſed, or betroathed to a man, ſhe may come to his houſe, and caſt an eye up and downe; but it is rather to obſerve, than to act: ſhe may perhaps caſt out a word now and then ſomewhat freely …lſo; but ſhe never ſets her ſelfe to guide the houſe, or to doe any thing to purpoſe, till ſhe be married: then, ſhe careth for the things of the world; that is, with all poſſible diligence p. 63looking to, and managing of the buſineſſe of the family 3. Vſe. Exhortation.committed to her, how ſhe may pleaſe her husband▪ all her thoughts, care, diligence run this way, ſhe makes it her buſineſſe that ſhe muſt ſtick unto, and daily manage Motives. 1 Cor. 7▪ 14.1 Cor 7:14as a part of the marriage Covenant. And thus alſo it will be with you. You have much worke under your hands, and are likely to have more; and I hope you deſire to doe all in truth of heart, for God, and not for ends of your owne: but let me tell you, this will never be done throughly till once you be martyed to him by ſolemne Covenant. Then, will you care indeed for the things of the Lord, how you may pleaſe the Lord, in every cauſe, in every Anſwer to any Petition, and in every Vote of any Bill▪ or ſentence. You would then think, when you come to manage, debate, vote, any Queſtion, I am the Lords, not mine owne, not my friends; will this I doe, ſtand with my Covenant? will it pleaſe God? will it be profitable for the State? is it agreeable to Juſtice and equitie? Then, on with it, no man ſhall divert, or take me off. But, till then, one will entreate for his friend, another for his; one will make you one way, another would draw you another way; and they are both your friends, and you knowe not how to deny either: and thus are you even torne in peeces betweene them, in ſo much as you ſometimes reſolve to be abſent, or to ſi… ſtill and ſay nothing; or, to gratifie him that hath moſt power with You, be the Cauſe what it will. But when once the Covenant is ſealed, all this will be at an end; You will quickly ſtop your eares againſt all perſwaſions that may hinder Juſtice and Reformation; and, when this is known, men will ſoone forbeare alſo to trouble You with ſuch ſolicitations.

Againe fourthly; Wicked men ſtick not at a Covenant p. 644. Wicked men Covenant with Hell.with death and hell it ſelf, ſo they may but ſatisfie their 3. Vſe. Exhortation.Luſts; though they know the end thereof will be damnation. Oh then ſhall not we much more make a Covenant with our God to do his will, which will be beneficiall and comfortable both here and hereafter, and procure a Motives. Iſay. …8.Isa 8full torrent of his mercies, bountie, grace, and eternall life, to flow in upon us▪

5. Conſider that the Devill himſelf will have a Covenant 5. The Devil himſelfe will do no great matters for his vaſſals without a Covenant.from all his vaſſals that expect any extraordinary matters from him; elſe, he will not be engaged to be at their Command. There is not a Witch that hath the Devill at her beck▪ but ſhe muſt ſeale a Covenant to him, ſometimes with her bloud, ſometimes by other rites and devices, and perhaps he muſt ſuck her too (as in thoſe helliſh bargaines you know they uſe;) and then, he is for her, during the time agreed upon. And ſhall we think God will be ſo cheap▪ as to be (with revenence be it ſpoken) at our Command, to help, direct, aſſiſt, deliver and ſave us, who will not do ſo much for him as Witches and Sorcerers will do for the Devill?

In the 45 of Iſay, verſ. 11. there is a ſt…ng expreſſion this way; Thus ſaith the Lord, the Holy one of Iſrael, and his Maker, aske of mee things to come concerning my ſonnes, and concerning the work of my hands Command ye mee. It is not to be thought that God complementeth with his people, but is free and heartie in the expreſſion of what they ſhall really find him. But make; it concernes his Sonnes; that is, thoſe that are truely in Covenant with him. This priviledge is for none elſe. So that the way to have God at Command, (with humilitie be it uſed) is to be his ſonnes and daughters by Covenant. For, to whom it is ſaid, I will be their God, and they ſhall be my people, to them is it ſpoken, I will be a father unto you, and ye ſhall be my p. 65ſonnes and daughters, ſaith the Lord Almightie, 2 Cor. 6. 3. Vſe. Exhortation.18. And to them he ſaith alſo, Command ye me.

6. Conſider that it is the proper and chiefe buſineſſe of a Faſt, to enter into Covenant with God. You ſee it Motives.to be the practiſe of the Church in Nehemiah's time. 6. This is the proper worke of a Religious Faſt. Nebem. 9.And where this hath been omitted, the Faſt hath been loſt. God never accounted any of thoſe foure annuall ſolemne Faſts before mentioned, that were ſo long in uſe among the Jews, to be faſts unto him; but calles them faſts to themſelves, Zach. 7. 5, 6. Why, but becauſe they looked no further in their Faſts, but to afflict their ſoules for a day, to bow down their heads as a bullruſh, and to ſpread Iſay 58.Isa 58ſack-cloth and aſhes under them, and there an end. But they loſt all their labour, getting nothing from God but a chiding, and contempt.

And in trueth, when will we thus joyne our ſelves to the Lord, if not at a Faſt? Then, are our hearts in more than ordinary tune for ſuch a work, when we are brought to ſet our ſinnes before us, and humbly to confeſſe, bewaile and renounce them; when we have taken ſome paines with our Soules to ſoften, and melt them before the Lord; eſpecially if then they be in any meaſure raiſed up towards Him with any apprehenſion of his love in the pardon of ſo many and great ſinnes, even when the Soule is moſt caſt down for them. Then, I ſay ſtrike through the Covenant, or it will never be. If you let ſlip this opportunitie, you may perhaps never obtaine the like while you live; but either your ſelves may be cut off, or your hearts ſhut up in deſperate hardneſſe, like unto Pharoah, whom every deliverance, and new experience of Gods favour in taking off new evils, hardened more, and made worſe.

p. 667. In the laſt place (and let it not have the leaſt force 3. Vſe. Exhortation.of perſwaſion) remember and conſider that this day, even this very day, the 17. of November, 82. yeeres ſithence, began a new reſurrection of this Kingdome Motives.from the dead, our ſecond happy Reformation of Religion 7. This very Day began the ſecond Reformation of Religion.by the auſpitious entrance of our late Royal Deborah (worthy of eternall remembrance and honour) into her bleſſed and glorious Reigne; and that, from thenceforth Religion thrived, and proſpered under her Government with admirable ſucceſſe, againſt a whole world of oppoſitions from Popiſh factors at home and abroad: So as the very Gates of hell were never able to extinguiſh that Light, which God by her meanes hath ſet up amongſt us.

Conſider I beſeech you, that it is not without a ſpeciall Providence that this your meeting was caſt upon this very day (for, I preſume, little did you think of the 17 of November, when you firſt fixed on this day for your Faſt;) that, even from thence, one hammer might be borrowed to drive home this nayle of Exhortation; that the very memory of ſo bleſſed a work begun on this very day, might throughly inflame you with deſire to enter into a Covenant; and ſo, to go forward to perfect that happy Reformation, which yet in many parts lyes unpoliſhed and unperfect.

Oh ſuffer not that doore of hope by Her ſet open this day, to be again ſhut, for want of a Covenant. If you would indeed honour Her precious memory; yea, honour God and your ſelves, and not only continue the poſſeſſion of what ſhe (as a moſt glorious Conduit pipe) hath tranſmitted to us, but perfect the work; ſet upon this duty of joyning your ſelves to the Lord in an everlaſting p. 67Covenant that ſhall not be forgotten. And ſo have you the Motives.3. Vſe. Exhortation.

2. I ſhall now ſhut up all with ſome few Directions to help us in it. And here, paſſing by what hath been al Meanes how to enter into Covenant.ready ſpoken touching the preparatives to it, the Subſtance of it, and the properties required in it, I ſhall only give you theſe ſixe ſubſequent Directions.

1. Give a Bill of divorce to all your Luſts, or kill 1. Give a Bill of Divorce to all your Luſts.them out-right. This Covenant is a marriage-Covenant, and there is no marrying with God, ſo long as your former husband, your baſe corruptions, your ſwearing, riot, drunkenneſſe, uncleanneſſe, pride, oppreſſion, and what ever elſe your ſoules know to be the plague of your own hearts, remaine alive and undivorced. For the woman which hath an husband, is bound by the Law to her husband ſo long as he liveth: but, if he be once dead, ſhe is free from that Law, Rom. 7. Therefore ſend theſe packing, in the firſt place. A wiſe man will never marry a ſtrumpet, nor with any woman, that hath another husband: his wife that ſhall be only his own, none elſe ſhall have intereſt in her. Much leſſe then, will the Holy and Jealous God admit of any Spouſe that is wedded to any luſt, and ſo continueth. Say then, what wilt thou now do? wilt thou ſtill keep thy darling luſt? Haſt thou been a ſwearer, and ſo thou wilt be? a drunkard, an uncleane perſon, an oppreſſour, a prophane Eſau, and wilt be ſo ſtill? Know, that God will none of thee, but abhorres all ſuch as thou art. He will admit none into Covenant but ſuch as touch not the uncleane thing, but ſeparate from it. To them only it is, that he promiſeth, I will be 2 Cor. 6.2 Cor 6their God, and they ſhall be my people.2. More eſpecially caſt out all Idols and Idolatry. Pſal. 5. 4.Ps 5:4

2. More eſpecially purge out and caſt away (as a Menſtruous cloth) all Idols and Idolatry in particular. All our p. 68Luſts are lothſome to his ſtomach, but nothing is ſo abominable 3. Vſe. Exhortationto his Soule, as Idolatry. This is that ſpirituall whoredome which meritoriouſly diſſolves the marriage bond where it is already knit, and lies as a barre in the Meanes.way to a Covenant with God, where yet it is not made. Ier. 84. 4. 2 Kin. 17.2 Kgs 17This was it for which the Lord proceeded ſo ſeverely, firſt againſt the ten Tribes, and then againſt the reſidue, as you all know. For this, the Land ſpewed them out. And where ever God promiſeth to recall them, he uſually premiſeth this, (which ſhould firſt be done) From all your Idols will I cleanſe you, Ezek. 36. 25. Ephraim alſo ſhall ſay, What have I to do any more with Idols? Hoſ. 14. 8. and all ſhall caſt them away with deteſtation, ſaying, Get thee hence, Iſay. 30. 22.

Every Idol is that great Image of Iealouſy, which the Lord can by no meanes endure, and which will certainly be the deſtruction of King and People, where ever it is entertained, eſpecially if againe received in, after it hath been once ejected. A ſad example whereof we have in Iudah, where, after Ioſiah had taken away all the abominations out of all the countries that pertained to Iſrael, and 2 Chro. 34. 33.2 Chr 34:33made all that were preſent in Iſrael to ſerve the Lord onelyonly, the Act of Reſumption of Idols and Idolatry by the ſucceeding Kings (although it is probable they did it onelyonly ſecretly like thoſe in 2 Kin. 17. 9.) became the ruine of thoſe Kings, and Kingdomes.

Beloved, let me ſpeake freely, for I ſpeake for God, and for all your ſafeties. You cannot be ignorant of the groſſe Idolatry daily encreaſing among us, and committed not (as adultery) in Corners onelyonly, but in the open light; people going to, and coming from the Maſſe in great multitudes, and that as ordinarily▪ openly, confidently as others go to and from our Churches. p. 69And I doubt not but ſome of you doe know the number 3. Vſe. Exhortation.of Maſſes to exceed that of Sermons.

Whoſe heart bleeds not over this prodigious growth of Popery and over flowing of Popiſh Maſſes? Who Meanes.knowes not, that in the Maſſe is committed the moſt abominable Idolatry that ever the Sunne beheld in the Chriſtian world? Who remembers not with indignation and horror, how often that inſatiable Idol hath bathed it ſelfe in the bloud of many of our Anceſtors and Progenitors? And can any be ſo ſilly as to beleeve, that it will reſt ſatisfied till it ſwim againe in our bloud alſo; unleſſe we will joyne with Idolaters, and ſo periſh in Hell? For what ever ſome men talke of the poſſibility of the ſalvation of ſome perſons in that Church, (as they call it) yet it is agreed on all hands, among us, that, for thoſe of our owne Nation and once of our owne Church where the light hath ſo long ſhined in ſo much brightneſſe, ſo as they have both received & profeſſed it; if they ſhall (whether to gratifie a Parent, a wife, husband, friend, Maſter &c.) put out their owne eyes, and returne backe to Babylon from whence they were once ſet free, their caſe is very deſperate and diſmall, and it had been better for them never to have knowne the way of righteouſneſſe, then after they have knowne it to 2. Pet. 2.2 Pet 2turne from the holy Commandement once delivered unto them. Therefore I beſeech you to take care of theſe above others.

Nor ſpeake I this, onelyonly to prevent a publique toleration, (which I hope, through the care of our Pious King, and your diligence, our eyes ſhall never ſee) but to put on Authority to the utter rooting out of that abomination, although committed in ſecret; and with 2 Kin. 17. ….2 Kgs 17connivence onelyonly.

p. 70If then you will not halt betweene Two opinions, if 3. Vſe. Exhortationyou will be thorough for God, and follow him fully, downe with all Idols and Idolatry through the Kingdome, ſo farre as the making of the Lawes yet more ſtrict and Meanes.full for that purpoſe, may effect it. Till then, you may, if you will, talke of a Covenant, and thinke to doe great matters: but that Great God who is ſo jealous of his glory in that, above all other things, will abhorre all Covenants with you. And if you, having now ſuch opportunity and power, ſhall not throughly cleanſe the Land of theſe ſpirituall whoredomes ſo boldly facing and even out-facing the glorious Goſpell profeſſed among us; be ſure, that, in ſtead of a bleſſing upon your Conſultations and proceedings, you will draw downe a Curſe that will cleave to you, and goe home with you, and ſcatter like poyſon over all parts and Corners of the Kingdome, till all be conſumed and become a deſolation.

You all I thinke, agree upon the neceſſity of a great Reformation. Where ſhould you begin then, but where God ever begins? Looke into the Stories of Aſa, Iehoſaphat, Hezekiah, Ioſiah, and even of Manaſſeh himſelf, (the groſſeſt Idolater and moſt bloudy Tyrant that ever reigned in Iudah) when once God had throughly humbled him; and you ſhall ever finde that they began their grand Reformation at Idols, and Idolatry committed with them. I ſpeake not this to backe or countenance any tumultuous or ſeditious ſpirits that have lately been ſtirred up to doe things without Commiſſion; but to You, whom God hath duely called to the worke, and indiſpenſibly requires it at your hands.3. Execute true Iudgement.

3. Execute true Iudgement and Juſtice. Looſe the band of wickedneſſe, undoe the heavy burdens, let the oppreſſed goe p. 71Iſa. 58. 6.Isa 58:6free, and break every yoke of the oppreſſor. This is a maine 3. Vſe. Exhortation.part of an acceptable Faſt, and therefore muſt be performed of all that will enter into Covenant with God. And this was part of Gods Anſwer to the Jewes enquiring Meanes.of the Prophet whether they ſhould continue their ſolemne Faſts? Zach. 7. Therefore herein deale impartially and throughly, for hereby the Throne it ſelfe is eſtabliſhed. It is true, a difference muſt be put between thoſe that are only led on in evill wayes by others, and thoſe that are leaders of others: but it becomes not me to preſcribe to you in this caſe, your own wiſdome will teach you that. Only I am to pray you, that if you ſhall find any eſcapes to have been made in the Ordinary Courts of Juſtice, in the condigne puniſhment of Murder, and Idolatry, take notice of them, and there be ſure to ſtrike home, as Samuel did where Saul himſelfe had been too indulgent. There is nothing makes you ſuch faire Images of God (in the relation you now ſtand) as due execution of Juſtice and Judgement. Therefore, if you will indeed enter into a Covenant, let this be done.

4. Do your beſt to draw as many others as you can the ſame way. Parents and Maſters are bound to take 4. Draw others alſo.care that their children and families do feare, and ſerve God, as well as themſelves. And You who now appeare before him in behalf of the kingdome, as you muſt enter into a Covenant for them as well as for your ſelves, ſo muſt you do your utmoſt that they alſo for themſelves may paſſe under the ſame Covenant, with you. The repreſentative Body of Iſrael that ſtood before the Lord to make a Covenant, in Deut. 29. 15. made it not only for themſelves and ſuch as were preſent, but for all that were abſent alſo. And Ioſiah when he entred p. 72into a Covenant himſelf, he not only cauſed all that were 3. Vſe. Exhortation.preſent of Iudah at the houſe of the Lord, to ſtand to it, 2 Chron. 34. 32. But he made all Iſrael to ſerve, even to ſerve the Lord their God, verſ. 33. that is, to ſtrike a Covenant Meanes.with him. Therefore take care that all others, when you returne home, may make a Covenant before the Lord to walk after him in all his Commandements: that God may be ſet up more and more, and the hearts of all men may be lifted up in the wayes of the Lord to take hold of his Covenant alſo. If you do not this, you do nothing: formore is required at your hands, than of private perſons, who yet are bound to call upon others (as the men in my Text) ſaying, Come and let us joyne our ſelves unto the Lord in an everlaſting Covenant.

5. Would you have this to be done, namely, that all ſhould appeare before God in Zion, for this purpoſe? Then 5. Set up Way-markes to ….ſet up Way-markes to direct them thither. Take ſpeciall care that the Ordinances of God be ſet up, and held up, in more puritie, and plentie. Down at once with all inventions and fancies of men, which corrupt and adulterate the pure worſhip of God. Let none but He be worſhipped, and let no worſhip be thruſt upon him which himſelfe hath not preſcribed. Herein eſpecially (yet ſtill within your bounds) be zealous, and quit your ſelves like men.

Above all, take better order for the more frequent, and better performance, and due countenancing of that now vilified (but highly neceſſary) Ordinance of Preaching, which, albeit it be Gods own arme and power unto ſalvation, is yet brought into ſo deep contempt (and by none more than by thoſe who ſhould labour moſt to hold up the honour of it) that it is made a matter of ſcorne, and become the odious Character of a p. 73Puritan, to be an aſſiduous Preacher. Yea, ſo farre have 3. Vſe. Exhortation.ſome men run mad this way, that it is held a crime deſerving Cenſure in the higheſt Eccleſiaſticall Court in this Kingdome, to tell but a few Clergy men out of Meanes.a Pulpit, that it is an eſſentiall part of the Office of a Biſhop, to Preach **But ab … it was not ſo. The … part of the Hom. againſt the p…r…ll of Idolatry, ſpeaking of the Biſhops of the Primitive times, ſaith, that They were then Preaching, Biſh…ps, and more … ſeene in Pulpits than in Primes Palaces, more often occupied in his Legacy, who ſaid, Go …ee into the whole world, and preach the Goſpel to all men, than in Embaſſages and aſſa…res of Princes of this world, pa…. 59. edit 1623.. Some of you know that I belye them not.

And is it not then high time to vindicate the honour of Preaching from thoſe virulent and ſcurrilous tongues and pens, that have of late daies (more then ever) blaſphem'd this Ordinance; and, to take more pitie of the many darke and barren parts of this Kingdome, where many ſcarce have a Sermon in ſeven yeeres; nay ſome (as divers of worth do credibly report) not in their whole lives? Hath not God himſelfe ſaid plainly, aaProv 2…. 18.Prov 2:18Where there is no viſion the people periſh? Is it not his own complaint, bbHoſ. 4. 6.Hos 4:6My people are deſtroyed for lack of knowledge? And how ſo? thus; for a long ſeaſon Iſrael had been without a teaching Prieſt, and without the Law, 2 Chro. 15. 3. And mark too, that while they had no teaching Prieſt they were without the true God alſo. For, there is no coming at the true God, in the ordinary way, but by a teaching Prieſt. ccRom. 10. 14.Rom 10:14How ſhall they heare without a Preacher? And dd1 Cor. 1. 2.1 Cor 1:2it pleaſeth God by the fooliſhneſſe of preaching to ſave them that beleeve: and eeRom. 10. 17.Rom 10:17faith comes by hearing.

Wherefore I dare pronounce, that while ſo many thouſands within the Kings Dominions, eſpecially in England, Wales, and Ireland, are ſtill ſuffered to ſit in ſuch darkneſſe and in the ſhadow of death, and ſo to periſh for ever for want of conſtant, ſound, profitable Preaching, it is impoſſible that they ſhould be capable of a Covenant with God; or, that it may be truely ſaid, that the maine body of theſe Kingdomes a…e in caſe to p. 74make a Covenant with him; unleſſe you, the Repreſentative 3. Vſe. Exhortation.Body thereof, take more care than ever yet hath been taken in this behalfe.

I know the many plea's of many idle droanes and mercileſſe men to excuſe and defend an unpreaching, Meanes.or ſeld …ne-preaching Miniſtry; but all their fig-leaves are too ſhort to cover their own ſhame, and the nakedneſſe of thoſe poore periſhing people whom ſuch men make naked, to their own deſtruction alſo.

To tell us, that preaching indeed is neceſſary for the planting of a Church, but not ſo afterwards: is nothing but to bewray their owne ſottiſh ignorance. Is not the word preached, the milk and food whereby men are, and muſt be continually nouriſhed to grow up in the body of … Pet. 2. 2. Epheſ. 4. I…m. 1. …8. 1 P…. 1. 23.Eph 4Chriſt, as well as the Seed whereof they are firſt begotten unto Chriſt? And can men that are born, and living, live ſafely, or at all, without continuall ſupply of food convenient for them?

What fearefull triſting is this in a buſineſſe of ſuch high Concernment▪ Good Iehoſhaphat, when his heart was once life up in the wayes of the Lord, tooke other order: for, he ſent not only ſome of the prime Levites and Prieſts, who taught in Iudah and had the Book of the Law of the Lord with them, and went about through all the Cities of Iudah and taught the people, 2 Chron. 17. 8, 9. but with them, he ſent divers of his Princes and chiefe Officers, Benhail, Obadiah, and ſundry others, to ſee that this work ſhould be effectually done, verſ. 7. yea (as ou… late Tranſlation hath it) he ſent to them to teath in the Cities of Iudah: that is, that they ſhould take as much care of the buſineſſe, by putting on the Prieſts and Levites, as if they themſelves in perſon were bound to do all the worke. And hence it was, that God gave this p. 75teſtimony of Iehoſhaphat, that he walked in the firſt wayes of his father David, verſ. 9. that he had riches and honour 3. Vſe. Exhortation.in abundānce, verſ. 5. and that the feare of the Lord fell upon all the Kingdomes of the Land round about Iudah, ſo Meanes.that they made no warre againſt Iehaſhaphat, verſ. 10. So that, beſide the ſpirituall benefit, a Preaching Miniſtry is one of the beſt advantages to ſecure a State; it is (you ſee) not only an hedge, but walles and Bulwarks unto any Kingdome.

And yet, as many of our blind guides and Idol Shepheards care not to erect Preaching where there is none, ſo doe they all they can to cheat and defraud thoſe of it who doe or would enjoy it, ſometimes by pulling it downe where it is ſet up, and (to fill up the meaſure of their wickedneſſe) glorying in it, when they have done; ſometimes by ſtriking out the teeth of it, that if men will needes preach, yet it ſhall be to little purpoſe, onelyonly a frigid, toothleſſe, ſapleſſe diſcourſe, never piercing deeper than the care. If the Preacher come home to convince the Conſcience of particulars that need reformation, (which yet was the old courſe, and ſhould be ſo ſtill) the Preacher is either derided as worthy of nothing but contempt, or elſe cenſured as indiſcreet, …, factious, and ſeditious.

And leaſt men ſhould ſurfeit of preaching, how be all Sermons, in the afternoones of the Lord's dayes, cryed downe, as the markes of Iudaizing Puritaniſme, and … a burden intolerable to the people!

Indeed, it is true, that when Authority firſt commanded the afternoones Sermon to be converted into Cat… chiſing, there was not onelyonly no hurt done, but a wiſe and needfull courſe preſcribed for the beſt edifying of popular Auditories. But as ſome have handled the matter, p. 76it is now become a great hindrance to edification. 3. Vſe. Exhortation.If a Miniſter would carefully and ſolidly open the ſeverall heads of Catechiſme, confirme them by Scripture, and bring them home by ſome ſhort and familiar application Meanes.moſt ſutable to vulgar eares and Capacities; I hold it ſimply the moſt profitable exerciſe (at leaſt for one part of the day) that can be ſet up for the increaſe of ſound knowledge and Piety: and pity it is that this is ſo much neglected. But this, ſay our new Maſters, is worſe than preaching. Therefore they enjoyne all to keep onelyonly to the bare Queſtions and Anſwers of the Chila's Catechiſme. And if any preſume to adde any expoſition or inſtruction, he is by ſome hurried from poſt to pillar, and cenſured as a pernitious Malefactor.

And as they have thus thruſt all preaching (be it but Catecheticall) out of the Church in the afternoones of the Lords day, ſo have they ſhut divers able, godly, diſcreet Paſtors out of their owne Pulpits on the weeke dayes, even in Populous Townes, where the Miniſters were willing to beſtow their paines, (and ſo for many yeares with great fruit and comfort to the whole Country had done) gratis, for the refreſhing of many hungry Soules who had no preaching at home in their owne Pariſhes, and dare not ſtirre thence on the Lords day to ſeeke it abroad.

Nay, ſome of your Cathedrall Men are come to that paſſe, that when any Sermon (ſuch as it is) is preached in the Cathedrall or Collegiate Church, no Sermon muſt then be preached in the Pariſh Church or Churches adjoyning, meerely to uphold the pompe and State of the Greater Church, and for feare of leſſening the Auditory, or diminiſhing the honour of the Preacher, (who many times deſerves little enough) whereas not p. 77a fourth part of the Congregation (by this meanes defrauded 3. Vſe. Exhortation.of Preaching in the Pariſh Church) can poſſibly come within hearing, or ken of the Cathedrall Pulpitman.Meanes.

Oh Beloved are theſe, wayes to ſet forth Chriſt to the people for their ſalvation, to diſplay God, in all his glorious Attributes and Perfections, and to bring them within view of the beauties and Excellencies of God in his Covenant and Communion with his people, ſo as to draw them to a Covenant! Nay hence, hence it comes to paſſe that God is extremely diſhonoured, his Name blaſphemed, his day abominably prophaned, and his people run headlong (like beaſts to the Shambles) by droves, to Popery, Anabaptiſme, Familiſme, Atheiſme, and what not, that may caſt, and lock them under the hatches of everlaſting damnation.

—Quis … fande,

Temperet a lachrym…?—

I know that ſome of thoſe Step-fathers, and hard-hearted Wretches, who be indeed the chiefe (if not the onelyonly) cauſe of all this, bluſh not to attribute the daily falling off of multitudes from our Church, to over-much Preaching: but this is as rationall, as was his mad opinion touching Saint Paul, that much learning had made him mad. Theſe are crying Abominations, that will cry as loud againſt you, as now they doe againſt the Authors of them, if you reforme them not.

Wonder not at my length, and heate in this point. It is a matter of greateſt Conſequence, and of all other moſt proper for a Preacher to be zealous in. And give me leave to tell you, that this muſt be put in the head of the Catalogue of your weightieſt Conſultations at this time, if you deſire ever to draw the people of this & the adjacent Dominions p. 78into any Covenant and Communion with God, 3. Vſe. Exhortation.or to ſetle any thing for the good of your ſelves and countryes.

King Iames indeed took commiſeration of the groſſe ignorance of multitudes in the North parts of this Meanes.Kingdome, and ſent ſome Preachers at his owne charge among them. A Pious and a Noble worke! But what through the unſetled wandrings, idleneſſe, the ſuperficiall and unprofitable performan…cs of ſome of theſe Preachers, and what through the ſupine negligence of ſome in Authoritie who ſhould have looked better to thoſe itinerary Miniſters; moſt of that labour and charge was little better than loſt. For, ſome of you know, that in no parts of the Kingdome hath there been ſuch an increaſe of Papiſts, as in thoſe very Corners, where that ſleight meanes was uſed to reduce men from Popery.

I beſeech you therefore by all the mercies of God, by all the Bowels of Chriſt in ſhedding of his deereſt bloud for thoſe precious Soules, who now, even by thouſands and millions miſerably periſh in their ignorance and ſins, that you would carefully reforme, or caſt out all idle, unfound, unprofitable, and ſcandalous Miniſters; and provide a ſound, godly, profitable and ſetled Preaching Miniſtry in every Congregation through the Land and the annexed Dominions; and, to take no leſſe care for their diligent and conſtant performance of their dutie both in life and Doctrine, as alſo for their liberall maintenance, (that may be ſtill capable of improvement, as the times grow harder, and commodities deerer) that both themſelves who preach the Goſpel, and all theirs alſo, may cheerefully and comfortably live of the Goſpel. And let us once ſee Zion built up, by your induſtry, in perfect beautie.

p. 79Laſtly, When you ſet upon this great buſineſſe of a 3. Vſe. 5 Exhortation.Covenant, ſee that you do it out of love to God, and with all your heart: elſe, it will come to nothing. If you would to Zion, your faces muſt be ſet, and ſetled thitherward. Meanes.If you would make a Covenant, you muſt not be unwilling, afraid, aſhamed to be accounted ſuch Covenanters, 6. When a Covenant is to be made, do it with all the heart; and forget it not when it is made.but do it with a ſ…ddy, op…n, …daunted countenance and reſolution. You muſt love the name of your God to be his ſervants, Iſay 56. 6. You have ſeen how Aſa and all his Kingdome did it; they both entred into Covenant, and they ſwore it, with all their heart, and ſought him with their whole deſire, and he was found of them, and 2 Chro. 15. 15.2 Chr 15:15gave them reſt round about.

Thus if you do, God ſhall be ſet up, Religion advanced, your grievances removed, you ſhall heare no more ſuch complainings in our ſtreets. All bleſſings ſhall follow, not your ſelves alone, but the whole Kingdome, in our King and his Government, in your Conſultations and proceedings, in the publique, ſetled, and glorious Peace, and proſperitie of both Church and State. The bleſſings of the Earth, in the Citie, the field, your bodies, poſteritie, in all your goings out and comings in; The bleſſings of heaven in the meanes of Grace, the beginnings and growth in grace, the light of Gods countenance which is better than life; and, after all, even the fulneſſe of both grace and glory in the full, cleare, and eternall fruition of God himſelfe in the higheſt heavens, ſhall all compaſſe, and Crow… you for ever.

Provided alwayes, that when once this Covenant is made, you take care that it never be forgotten, but h…d…d, minded, and performed; that as you cloſe with God▪ ſo you may alwayes continue with him. Th… … this p. 80whole nation and the children which are yet unborne 3. Vſe. Exhortation.praiſe and bleſſe the Lord for ever for this Parliament, and your endeavours in it. But I feele my ſelf ſpent, and therefore muſt deſiſt, yet with this hope, that my R… verend Meanes.fellow-labourer deſigned for the other part of this worke, will begin whene I leave, and ſet on with more ſtrength what my weakneſs is not able to performe.

FINIS.

Errata.

Pag. 30. lin. 28. read arct. pag. 45. lin. 2. r. ſit. errors in the pointing, correct, or pardon.

End of the text · Cornelius Burges, The First Sermon Preached to the House of Commons 17 November 1640 (1641)