The Necessity of Agreement with God, Sermon

The Necessity of Agreement with God · Sermon

p. 1THE NECESSITY OF Agreement with GOD.

AMOS 3.3.

Can two walke together, except they be agreed?

I May begin my Sermon with the words of Cyril: aaforeign. Cyr. Alex in loc.This is a deep Riddle, and a darke ſpeech. For better unfolding of it, be pleaſed to caſt your eyes on the firſt verſe of this Book, which will afford ſome light to theſe words, and to the whole Prophecie.

There, you ſhall, firſt, meet a poor Herdſman of Tekoah (a City of Judah, ſix miles ſouth from Jeruſalem,) to wit, our Prophet, a man bred up among Cattle, and a gatherer of ſycomore-trees bbAmos 7.14, 15.Amos 7:14Amos 7:15, ſuddenly**Amos ruborum mora diſtringens, repentè Propheta effectus eſt. Hieron. ad Heliodor. called of God, as he followed the flock, and ſent unto Iſrael; yea, to propheſie even at Bethel the Kings Chappel, and Court; and, there, to denounce deſtruction to the King, and Kingdome, by the Aſſyrian; as, he afterccAmos 7.9, 10, 11.Amos 7:9Amos 7:10Amos 7:11 did.

p. 2There alſo, ſhall ye diſcover the People to, and againſt whom he propheſied; namely Iſrael: not the whole progeny of Jacob, but only the ten Tribes revolted from Rehoboam. Theſe, being the major part of Iſrael, carried with them that Name. Sometimes, they are called Ephraim, from Jeroboam their firſt King, who was of that Tribe; as, that party which adhered to the Houſe of David, was named Judah, becauſe that was the Family from whence ſprang their Kings.

That theſe Prophecies were directed to theſe ten Tribes, is further manifeſt by that of Amaziah, the Chief Prieſt of Bethel. Chap. 7.12, 13. O thou Seer, flee thee away into the Land of Judah, and there eat bread, and propheſie there: but propheſie not again any more at Bethel, &c. which ſhews plainly, that he propheſied only to Iſrael, in that place where Jeroboam the firſt had erected one of his Calves. There, Amos, for his boldneſſe againſt the Calves, received many affronts from Amaziah the Prieſt; and, at length, a mortall blow with a Club, on his head, by Amaziahs ſonne, after which he was carried home to Tekoah, where he ſoon died of that wound, as we have it from Epiphanius ddIn vit, Prophet, and ſundry otherseeHieron. Doroth. Iſidor. alij que ..

In that firſt verſe, thirdly, may you perceive the time when he propheſied. It was, in the dayes of Vzziah King of Judah, and in the dayes of Jeroboam the ſonne of Joaſh King of Iſrael, two years before the earthquake, a moſt remarkable circumſtance.

The mention of thoſe two Kings, diſcovers Amos to have been contemporaneous with Hoſea, and Joel; yea, with Iſaiah too, (whoſe Father he was not, although ſome have ſo conjectured;) albeit he began ſomewhat after them, and finiſhed his courſe many years before them, by means of that untimely death, but now expreſſed.

p. 3Theſe Kings reigned long: Jeroboam, 41 years; Vzziah, 56 years, computing from the 16^th year of his age only. To the end therefore, it might be more exactly known, about what time of their ſeverall reignes Amos propheſied, it is ſaid, two years before the earthquake. This was at the time wherein Vzziah (being lifted up with his many ſucceſſes) under pretence of extraordinary devotion for many victories obtained againſt the enemies of Judah, would needs go in perſon into the Temple and burne incenſe. The Prieſts withſtood him, as attempting that, which was lawfull for none but the ſonnes of Aaron only. He grew wroth with them: Whereupon (ſaith Ioſephus eeAntiq. li. …. ca 11.) God ſmote the place with an earthquake, and him, by a beam of the Sunne through a creviſſe of the Temple, on his mouth, which brake forth inſtantly into a lothſome leproſie: for which he was not only thruſt out of the Temple by the Prieſts, but himſelfe alſo haſted to go out, and was put from his Government to the day of his death, 2 Chron. 26.

The earthquake which then happened, ſhook all Ieruſalem, and was very dreadfull. For, thereby a great part of a mountain on the weſt of Ieruſalem, in a place called Eroge, was torne off from the reſidue, and removed four furlongs out of it own place, and caſt partly into the high way, and partly into the Kings gardens, ſaith Ioſephus. This, ſo aſtoniſhed and affrighted the people, that they fled from it with exceeding great fear: ſo as, this accident became extraordinary famous in all Iudah and Iſrael.

Of this mention is made, in Zech. 14.5. where, God threatning a ſore judgement to the enemies of Chriſt, tels them, yee ſhall flee like as yee fled from before the earthquake in the dayes of Vzziah King of Iudah. This happened in the 27^th of Vzziah, as is agreed by almoſt all Chronologers; who, with one conſent, tell us, that it fell out at the ſame p. 4time that Vzziah was ſmitten with that lothſome Elephantiaſis.Iunius indeed diſſents: but his reaſon is eaſily anſwered. For, albeit Ʋzziahs leproſie was very remarkable: yet, an earthquake, in Iſrael, was more rare, and accounted more prodigious. Lepers were common, but earthquakes never happened but upon ſome extraordinary occaſion which concerned the generall.

Amos began his Prophecies two years before that Prodigie, which muſt needs be near the end of the reign of Ieroboam the ſecond, the ſonne of Ioaſh, of the line of Iehu. For Ieroboam began his reign in the 15^th year of Amaziah ff2 King. 14.23.2 Kgs 14:23father to Vzziah, who lived 14 years after Ieroboam beganggIbid. ver. 2.. And ſo, it muſt be about the 39^th of Ieroboam, when the word of the Lord came firſt to Amos.

This exact calculation of time is here of great uſe: for it lets us in to a clear knowledge of the ſtate and condition of Iſrael, at that time when Amos uttered theſe words. It was, when Iſrael, who had been often ſorely plagued with forreign, and inteſtine judgements, were now, through Gods melting compaſſions towards them, (for the Covenant with Abraham, Iſaac and Iacob,) much eaſed and freed of many preſſures; their evil neighbours (who had invaded them, and encroached upon them) being vanquiſhed, and diſpoſſeſſed of what they had uſurped, and all by the valour and induſtry of this Ieroboam, whom God made a great inſtrument to ſave them, as is evident, 2 King. 14.

At this very ſeaſon (they not improving the mercy) God ſends Amos to propheſie deſtruction to the whole Kingdome; and, to utter theſe words now read unto you, by way of appeal unto themſelves to convince them of the impoſſibility of the continuance of that bleſſing, while they ſtood off with ſo much pertinacie from the Lord. For, if they ſhould (as like enough they would) plead; Can theſe things befall us? Are not we Abrahams ſeed? Hath not God ſtruck a Covenant with us? hath he not done many and great things for us? (Juſt as Iudah. Jer. 3.4, 5. Wilt thou not from this time cry unto me, My Father, p. 5thou art the guide of my youth, will he reſerve his anger for ever?) To which God makes anſwer, firſt, by way of conceſsion, in the verſe before my Text; It is true, You only have I known of all the families of the earth: that is, in reſpect of love, care, bounty and priviledges. Secondly, by way of Commination of the greater judgement, as a juſt cataſtrophe of their ingratitude and rebellion; Therefore will I puniſh you for all your iniquities. And, leſt they ſhould thinke this to be ſtrange ſeverity; Thirdly, He appeals to themſelves, making them the Judges in their own caſe, whether it were poſſible to be otherwiſe, ſaying; Can two walke together, except they be agreed? Which interrogation comprehends in it a more vehement denial than a bare negative could expreſſe, and muſt be reſolved into this propoſition; Two cannot poſsibly walke together, except they be agreed; Your ſelves being judges.

For the better clearing of theſe words, we muſt a little further inquire into the ſubject or Perſons here ſpoken of; and then into the Actions here predicated of them, and (by way of ſuppoſition) attributed to them for the more full conviction of Iſrael.

1. The ſubject is an aggregate, made up of ſeverall perſons, or parties, here called Two. Who theſe Two ſhould be, Expoſitors agree not. Some underſtand it of God and the Prophet; ſome, of Iudah and Iſrael; ſome, of God and the Aſsyrian, as agreeing to come up together to deſtroy Iſrael; others, of Salmanazer and Nebuchadnezzar agreeing to devour both Iſrael and Iudah. But none of theſe expoſitions ſeeme ſo genuine and proper, as that which tells us that the expreſſion is Parabolicall, and therefore muſt firſt be underſtood or ſuppoſed indefinitely of any Two that can be imagined to walke together; for the Appeal lyes firſt in Theſi, whether they think it poſſible to be true of any Two in p. 6the world, not only men, but birds, beaſts, any thing. This being firſt agreed upon, they are then to conſider of what Two, in hypotheſi, he here ſpake this Parable; and, to whom, God meant they ſhould apply this Apologue, in particular. And that is, to Himſelfe, and them. For theſe two are more plainely declared before to be, I, and You. Ver. 2. that is, the Lord who ſpake againſt them, and the children of Iſrael againſt whom he ſpake Ver. 1. Theſe are the two parties, by them deſired, but by him denied, to walke together, they being not yet agreed as they ought.

2. Let us alſo inquire into the Actions which here, by way of ſuppoſition, are attributed to theſe parties, and they are two, walking together, and agreeing together; this, being the ground of the other.

1. Walking together, if we take it, in theſi, and in the firſt acception, imports any ſociable, familiar, friendly congreſſe or companying together, either in a journey, as thoſe two Diſciples going to Emaus, Luk. 24.17. or in ſome ſhort walke of pleaſure or delight; as, David and Achitophel, walking to the houſe of God in company. Pſal. 55.14. Hence is it tranſlated to ſignifie Gods walking with his people in a way of mercy, which is here intended, rather than walking of his people with him in a way of duty: For however it be a walking together, that here is ſpoken of, yet Gods intention hereby is to declare a kinde of neceſſity of his walking contrary to them, by bringing on the Aſsyrian againſt them. And he is here giving a reaſon of it, becauſe they being not agreed with him, he could walke no longer with them in wayes of love and mercy, as he had hitherto done.

Now, Gods walking with a people, contains in it theſe four particulars.

1. His preſence among them, leading and protecting of them by his providence and power. This is that Preſence p. 7of God which Moſes ſo much deſired, and God promiſed, My preſence ſhall go with thee, and I will give thee reſt, Exod. 33.14.

2. His taking content and ſpeciall delight in that people with whom he vouchſafes to be in ſuch manner preſent, manifeſted by communicating unto them the very ſecrets of his heart. The Lord thy God in the midſt of thee is mighty: he will ſave, he will rejoyce over thee with joy, he will reſt in his love, he will joy over thee with ſinging. Zeph. 3.17. The ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant. Pſal. 25.14. I have called you friends, for all things that I have heard of my father, I have made known unto you. Joh. 15.15.

3. His exceeding tenderneſſe of them, and helpfullneſſe to them in all thoſe wayes, ſtraits and difficulties wherein they walke with him. All companions in travell are ſo. (If two walke together, if they fall, the one will lift up his fellow. Eccleſ. 4.10.) If any of the company in a journey be aſſaulted, ſicke, in any want; all contribute to his ſuccour and ſupply. It is ſo with God in walking with his people. I will walke among you, and will be your God, and ye ſhall be my people. Lev. 26.12. that is, I will do all for them that a father can do for his children. I will be a Father unto you, and ye ſhall be my ſonnes and daughters, ſaith the Lord Almighty. 2 Cor. 6.18. Hence that promiſe to all and every of them, When thou paſſeſt thorow the waters, I will be with thee; and thorow the rivers, they ſhall not overflow thee: when thou walkeſt thorow the fire, thou ſhalt not be burnt; neither ſhall the flame kindle upon thee. Iſa. 43.2.

4. His being conſtant in all this goodneſſe towards them. Walking together imports, for the moſt part, a continued ſociety, or conſtant progreſſe in the ſame way; eſpecially when applied to Morals or Spirituals. So we uſe p. 8to underſtand walking with God, walking in the ſpirit, walking in the fleſh, &c. as is every where obvious in Scripture. So Gods walking with his people, implies a continuall preſence, a conſtant delight, an uninterrupted courſe of doing them good. I will never depart from them to do them good. Jer. 32.40. I will never leave thee, nor forſake thee, Heb. 13.5.

So then, Gods walking together with his people, comprehends in it his ſpeciall preſence with them, his delight in them, his ſupplying of them, and conſtancy of all this unto them, as being indeed their God, and making them his people. For, this is a walking foreign, together, per omnia, in every reſpect wherein two may be ſaid to walke together, as the Septuagint well expreſſe it. But doth he thus walke with, and towards all! No, not with any; except they be agreed. I muſt therefore now explicate what agreement is, without which there is no ſuch walking with them.

2. Agreeing together importeth divers things; thoſe, which are more appoſite to our preſent purpoſe, are

1. The making of peace with an adverſary with whom we are at difference. Agree with thine adverſary quickly, whiles thou art in the way. Mat. 5.23. Between God and ſinners there is a variance, diſtance, enmity. Col. 1.21. This muſt be removed,hhEzek. 16.63.Ezek 16:63 and we reconciled. Acquaint now thy ſelfe with God, and make peace. Job 22.21. This is done when God, in Chriſt (laid hold on by faith) is pacified towards us; and we reconciled unto God by Chriſt, in the body of his fleſh through death. Col. 1.23.

2. A ſuitableneſſe of diſpoſition and harmony of affections. This is the great attractive of amity, and motive to familiar converſe, foreign, &ciiCyrll. in loc.. For very nature teacheth every creature to love, and conſort it ſelfe with his like; a man, to aſſociate with ſuch as come neerest to himſelfe in qualities and conditions. Yea, our Engliſh word p. 9bears ſo much in the very forehead of it. Hence, the Lawyers (who ſometimes make uſe of the word, turned into Latine, as a Law terme) tells us that agreeamentum, is quaſi aggregatio mentium kkDr Cowel. Interpreter.: Which (however a great AntiquaryllS^t Hen. Spelman, in Gloſſar. and Philologiſt will not ſubſcribe unto it) is enough to aſſure us that, where there is no harmony in affections, there will be no familiarity in converſation, no walking together: To be agreed with God then, is to come up fully to him in all ſuitableneſſe of affections, namely, to love what he loves, to hate what he hates, to rejoyce in nothing, to delight in nothing, to be grieved at nothing but what God rejoyceth, delighteth in, or grieveth at. If he love righteouſneſſe, ſo muſt they: if he hate evil, they who love the Lord muſt hate evil too. Pſal. 97.10. Do not I hate them that hate thee? &c. Pſal. 139.21, 22. And this, not by hap-hazard, as we ſay; but, out of knowledge and choice, as knowing what diſpoſition he is of, and thereupon bringing our hearts to agreement with him. Therefore the 72. render it, foreign, unleſſe they know one another. This Aquila well explains by foreign; unleſſe they orderly accord together: which muſt import a knowledge of one anothers diſpoſition, and a due compliance therewith.

3. The coming up fully to a perſon with whom we deſire to walke, in all purpoſes, reſolutions and concluſions; that, we purpoſe not one thing, and he another; he purſue one project, we another, but the ſame: that, what counſell we take, we take of him, and conſult no other: what he would have done, and acteth in, we purſue fully with all our might. Thus the Jews fully agreed in caſting out all ſuch as ſhould confeſſe Jeſus to be Christ. Ioh. 9.22. So they who are agreed with God, purpoſe nothing, reſolve nothing, purſue nothing, but what he in his wiſedome purpoſeth, reſolveth and purſueth. They come fully up to the p. 10minde and will of God, as Caleb, Numb. 14.24. They have no projects, hold no counſels, minde no ends, uſe no means, but what appear to be of God and for God: reſolving in this caſe, as the Apoſtle in another, (we can do nothing againſt the truth, but for the truth, 2 Cor. 13.8.) we can do nothing, project nothing, conclude nothing againſt God, but only for him.

4. The mutuall engaging of one another by Covenant, for ever. This is the completing of all agreements, when men, to prevent diſagreements, cement themſelves by an indiſſoluble League. So did David and Ionathan; Their agreement grew up into a Covenant, that their love might receive no interruption or abatement. This was done twicell1 Sam. 18.3. 1 Sam. 20.16, 17.1 Sam 18:31 Sam 20:161 Sam 20:17 over, to make all more ſure: and the reaſon is given, becauſe each loved the other as his own ſoul. Where love makes the agreement, it will do all it can to perpetuate it. Thus God covenanteth with his people, That he will never depart from them to do them good, Jer. 32.40. And they (when they come up to a full agreement with him) enter into an everlasting Covenant never to be forgotten, Jer. 50.5. Yea, even wicked men perfect their agreements by a Covenant: witneſſe thoſe, in Iſa. 28.15. who ſaid, We have made a Covenant with death, and with Hell are we at agreement: which argues a Covenant and a full agreement to be all one, who ever be the parties that ſo agree.

Thus you have an explication of the words in their latitude, with reference to their ſcope, to the circumſtance of time when they were ſpoken, and to the condition of the Perſons to whom they were directed. Now put all together, and it reſults to this maine Concluſion, which I take to be the Doctrine of this Text. viz.

Doct.How kinde ſoever God hath been unto a people, by his preſence with them, his appearing for them, and bleſsing of them, for a long p. 11time together; yet, there is no poſsibility that this ſhould hold alwayes, unleſſe they be perfectly reconciled unto God, and come up to a full agreement with him.

This is, I confeſſe, a plain Point, but of ſuch great and univerſall concernment, that ſhould I ſpend the whole time allotted for this Exerciſe, in the very repeating of it over and over again, I might well avow it (as ſometimes Latimer ſaid, in a Sermon at Court, touching thoſe words, Take heed, and beware of covetouſneſſe.) to be the beſt ſpent time, that ever I had the happineſſe to imploy in ſuch an honourable Audience; and, the beſt ſervice that ever was performed to you, if God ſhould pleaſe to ſet it home upon your ſpirits. But becauſe ſuch I ſhould ſoon preach to the bare walls, by running ſuch a courſe. I ſhall therefore 1. Give you ſome Scriptures that declare Gods minde in this particular. 2. Adde ſome Inſtances of Perſons and Nations, upon whom this hath been made good. 3. Inquire into the Grounds why it muſt be ſo. 4. Shut up all with ſome Vſes.

1. For Texts of Scripture poſitively declaring this to be Gods will: one you have in Eccleſ. 8.11, 12. Though a ſinner do evil an hundred times, and his dayes be prolonged: that is, not only ſpared, but abundantly bleſſed; (for all bleſſings are often comprehended under length of daies mmExod. 10.12. Epheſ 6 2, 3. Prov. 3 2. & ver 16. Pſal. 91.16.Exod 10:12Eph 6:2Eph 6:3Prov 3:2Ps 91:16,) yet, ſurely, I know (ſaith the Wiſe man) it ſhall be well with them that fear God, which fear before him: that is, they ſhall fare well alwayes, as being agreed with him (for, fearing of God, is put for covenanting with God; Ier. 32.40. (But it ſhall not be well with the wicked, neither ſhall he prolong his dayes which are as a ſhadow; becauſe he feareth not before him. He may proſper a while; but, a night of miſery is drawing on, that will eaſily eclypſe all his momentany happineſſe; and that, for want of agreement with God; which is the ſame with p. 12not fearing of God; as from that place of Ieremy but now alledged, is fully manifeſt.

Another Scripture you have in Prov. 11.18. The wicked worketh a deceitfull worke, but to him that ſoweth righteouſneſſe ſhall be a ſure reward. Wicked men many times pretend very fair for God; they have many ſpecious and glorious pretences to varniſh over and carry on their private intereſts and ſelfe ends. They can worke upon, and make advantage of every humour, of every ſeaſon. If gain be the likelieſt lure, Demetrius knowes how to raiſe a whole City in an inſtant, to baniſh Paul and his company from Epheſus; if he but once tell them; Sirs, ye know that by this craft we have our wealth. This is argument enough to uphold the groſſeſt Idolatry in the world, among men that care for no other godlineſſe but gain, Acts 19. If Religion be in faſhion, they can, with Herod, make great ſhew of devotion, and court Iohn Baptist with extraordinary reſpects, hoping that their fawning upon, and complementall complying with a man ſo eminent among the people, may make them paſſe for religious men, and carry on any deſigne under colour of Religion, with which the multitude (they know) are ſome times more moved, then with their own gain or liberties. But, however they may couſen uncautious men for a while, yet, mendacia non diu fallent, hypocriſie will at length be unmasked, their glozings will be in time diſcovered; and then, all that they have done will prove but a deceitfull worke to themſelves, as it was before unto others. Yea, their craft will deceive none ſo much as themſelves. Only they who are upright and ſincere with God, that ſowe righteouſneſſe, as men that are agreed with God, and are for God in uprightneſſe, reap a ſure reward, becauſe God walkes for ever with them. The end of ſuch men is peace nnPſal. 37.37.Ps 37:37.

p. 13As this is the Rule of Gods proceedings with particular perſons, ſo is it the courſe which he profeſſeth to hold with whole Nations and Kingdomes. Witneſſe, Ier. 18.9, 10. where he ſaith, At what inſtant I ſhall ſpeak concerning a Nation and concerning a Kingdome, to build and to plant it (which is, to walke with it) if it do evil in my ſight, that it obey not my voice (which is all one with not agreeing with him) I will repent of the good wherewith I ſaid I would benefit them: that is, I will walke no longer with them. Tros Tyriuſ que mihi nullo diſcrimine agetur. This is Gods Rule of walking with Perſons and Kingdomes.

2. Come we next to ſome inſtances and examples, of Perſons and Nations with whom God hath ſo proceeded.

1. For Perſons. Look upon Eli and his houſe, Saul, and Vzziah, as ſad examples in this kinde. As for Eli and his houſe: God had done great things for him; and ſo, had walked with him very graciouſly for a long time together. The Office of High Prieſt was ſetled upon him by ſpeciall grant of God himſelf, when in ordinary courſe it pertained to Eleazar ooNum. 20.26. 1 Chro 24.1, 2.Num 20:261 Chr 24:11 Chr 24:2, (after Nadab and Abihu his elder brethren were cut off;) Ithamar, from whom Eli ſprung, being the youngeſtppNum. 3.2. 1 Chro. 6.3.Num 3:21 Chr 6:3 ſonne of Aaron; And, Eli the firſt High Prieſt of Ithamars houſe, as Joſephus affirmesqqAntiq. 5. ca. ult., and Abulenſis rrin 1 Sam. 2. q. 28.1 Sam 2proves. But when God ſaw the wickedneſſe of Elies ſonnes, and his remiſſneſſe towards them, God, after all this honour, ſent him this heavy meſſage, 1 Sam. 2.30, 31. I ſaid indeed, that thy houſe, and the houſe of thy father ſhould walke before me for ever: but now, the Lord ſaith, Be it farre from me. For them that honour me I will honour, and they that deſpiſe me ſhall be lightly eſteemed. Behold, the dayes come that I will cut off thine arme, and the arme of thy fathers houſe, &c. God firſt cut his family ſhort, and then, after four generations, took that Dignity of the High Prieſthood from p. 14his houſe. For, after Ahijah, Ahitub, Ahimelech (ſlain by Saul ſſ1 Sam. 23.16, &c.1 Sam 23:16,) and Abiathar ttIbid. ver. 20.(put from the Prieſthood by Solomon, that he might fullfill the word of the Lord which he ſpake concerning Elies houſe in Shiloh, 1 King. 2.27.) the Chief Prieſthood was taken from Ithamars line, and reſtored to Eleazars family, by Solomon, who ſetled it on Zadok that deſcended from Eleazar uu1 Chro. 6.8.1 Chr 6:8, in whoſe race it continued, not only untill the Maccabees, but even to the laſt deſtruction of the Temple and City by the Romanes. So ſevere is God towards thoſe with whom he hath ſome time walked by eminent mercies conferred on them, if care be not taken to agree with him, as he requireth, upon receit of thoſe mercies.

How God walked with Saul (our next inſtance) appears in part by that of Samuel, 1 Sam. 15.17. When thou wast little in thine own eyes, waſt thou not made Head of the Tribes of Iſrael? And the Lord anointed thee King over Iſrael: and that, when he leaſt expected it; while he was ſeeking his fathers Aſſes. But this high Honour not drawing his heart to agreement with God, the Lord rejected him from being King, ver. 26. and repented that ever he had made him King, ver. 35. He had not reigned three years when this ſentence paſſed againſt him, and began to be executed on him in a terrible manner. He held the Throne indeed 37 years after that doom pronounced, (for he reigned in all 40 years**Acts 13.22.Acts 13:22) but liv'd and died a moſt miſerable forlorn wretch; being forſaken of God, haunted by an evil ſpirit, macerated with envy, and tearing himſelfe with rage againſt David, croſſed and curſed in every thing he went about: and, at length, when he ſaw three of his ſonnes, Jonathan, Abinadab and Malchiſhua fall in one day at Gilboa by the ſword of the Philiſtines, he fell upon his own ſword, and became his own butcher, 1 Sam. 31.4. His ſon Iſhboſheth (the only legitimate ſon that ſurvived him) did indeed by the aid of Abner, p. 15mount the Throne, and made a ſhift to keep it two yearsxx2 Sam. 2.10.2 Sam 2:10. But, Abner (upon a baſe quarrell) revolting, two of his Captains, Baanah and Rechab, murdered him upon his bedyy2 Sam. 4.7.2 Sam 4:7, carrying his head to David to purchaſe their peace. After all this, God ſent a ſore famine upon Iſrael three years together, in the reign of David, for Saul and his bloody houſe, becauſe he ſlew the Gibeonites zz2 Sam. 21.2 Sam 21, contrary to the Oath of Ioſhuah aaJoſh 9.15.Josh 9:15made to their Anceſtours: which famine could not be removed, untill David had delivered ſeven of Sauls ſonnes to the Gibeonites, who hung them up all in one day before the Lord in Gibeah of Saul, and ſo that plague ſtayed. Thus we ſee how contrary God walked unto Saul, both living and dead, becauſe Saul made no better uſe of Gods walking with him in advancing of him to ſo much honour.

Vzziah (our laſt inſtance) had great experience, in the former part of his reign, of Gods walking with him in a very gracious manner, ſo long as Vzziah ſought the Lord in the dayes of Zechariah the Prieſt. For God made him to proſper, and helped him againſt the Philiſtines, Arabians and Mehunims, the Ammonites, and whom not? So that his name became great and formidable over many Countries: for he was marvellouſly helped untill he was strong, 2 Chron. 26. But then, inſtead of coming up to God fully, his heart was lifted up unto his deſtruction, for he tranſgreſſed againſt the Lord his God, and went into the Temple to burne incenſe. Then God walked contrary to him with a witneſſe. He ſmote the Temple and City with a moſt dreadfull earthquake, which ſo amazed and affrighted the whole City, that they fled out of Ieruſalem **Zech. 14.5.Zech 14:5for fear of being deſtroyed by the fall of houſes, or opening of the earth. And, by this earthquake, a part of the roof of the Temple was opened, whereby a beam of the Sunne ſmote Vzziah on the mouth with a lothſome ſcabb, that inſtantly brake out into a terrible p. 16Leproſie all his body over, which could never be cured to the day of his death: as was hinted before out of Ioſephus.

2. From Perſons, let us aſcend to whole Nations and Kingdomes. And firſt, look upon Iſrael in Egypt. How did the Lord redeem them thence, and walked with them even thorow the red ſea, going before them in a cloud by day, and in a pillar of fire by night, and bare them as a man bears his ſonne, in all the way that they went bbDeut. ….31., inſomuch as within the ſpace of a very few moneths, he brought them to the very borders of Canaan, even unto mount Hor, Numb. 20.23? But there, inſtead of comming up to a perfect agreement with God who had ſhewed them ſuch mercy, they fell to murmuring; wiſhing themſelves in Egypt again, or that they might die in the wilderneſſe, rather then adventure to go up and poſſeſſe the Land which God had promiſed them, becauſe they had heard of the Anakims and other Giants there, that would oppoſe and withſtand them. For this, God inſtantly ſmote them with a very great mortality, and doomed them to a fourty years pilgrimage in the wilderneſſe, that all who had murmured againſt him, might be cut off, before he brought their children into Canaan, Numb. 14.13. When they ſaw their errour, and ſmarted for it by the plague, they who before would not go up, when commanded, would now needs adventure upon it when they were forbidden; telling Moſes, Lo, we be here, and will go up to the place which the Lord hath promiſed, ver. 40. No, ſaith Moſes, it is now too late: the Lord will not go with you; and the reaſon he gives them was this, becauſe ye have turned away from the Lord, therefore the Lord will not be with you. They who would not agree with God, to go up when he bad them, found him now to walke contrary to them, when they were afterwards willing to go of their own heads: for, p. 17ſome of them who after Moſes had forbidden them, adventured preſumptuouſly up into the hill; but, the Amorites which dwelt in that mountain, came out againſt them, and chaſed them as bees, and deſtroyed them in Seir, even unto Hormah, Deut. 1.43, 44. ſelfwild obedience is but tranſgreſſion.

Afterwards, when God was again pleaſed to walke further with Iſrael thorow the wilderneſſe; ſee how Moſes expreſſeth Gods tenderneſſe to him, Deut. 22.10, &c. He found him in a deſert Land, and in the waste howling wilderneſſe: He led him about, he inſtructed him, and kept him as the apple of his eye. As an Eagle stirreth up her neſt, fluttereth over her young, ſpreadeth abroad her wings, taketh them, beareth them on her wings; ſo the Lord alone did leade him, &c. Here was walking with a people beyond all parallel. But when Ieſhurun waxed fat, and kicked, and forſook God which made him, and lightly eſteemed the rock of his ſalvation; God would walke no longer with him, but abhorred him, hid his face from them, and a fire was kindled in his wrath that burned to the loweſt hell, &c. Thus Gods mercies abuſed turne into fury. God will not walke alwayes with Iſrael himſelfe, except He and they be agreed.

I will not ſtay you with the ſtory of Iſrael after it was divided from Judah. Their Tragicall ſtory is very well known. Let us a little behold the caſe of Iudah. How much God protected, bleſſed, exalted Iudah, and delighted to walke in the midſt of her, none converſant in the ſacred ſtory can be ignorant. How farre he made Ioſiah inſtrumentall to carry on the worke of a great and glorious Reformation, by purging the worſhip of God, caſheering Idolatry and Idols, rooting out of Sodomitry, reſtoring the Paſſeover, and entring into a ſolemn Covenant, cauſing all Iudah and Iſrael to ſtand unto it; who is ſuch a ſtranger in Iſrael as not to know? Who would beleeve that ſuch a p. 18worke ſhould end in deſolation of the Kingdome ſo Reformed; eſpecially when Ioſiah was ſo upright and ſincere, that there was no King before, or after him, like unto him?

Howbeit, even then it happened to Iudah, as afterwards to the Romane Empire, which by the piety and zeal of Conſtantine became Chriſtian (but not in ſincerity) yet met with ruin, inſtead of eſtabliſhment. For, notwithſtanding all this, Iudah never came up to a full agreement with God: their hearts never cloſed with him, but upon the firſt opportunity, under his ſonne Iehoahaz, revolted to Idolatry. Therefore the Lord, who had ſo highly exalted them, brought them down wonderfully ccLam. 1.9.Lam 1:9, never leaving to walke contrary to them, untill he had romoved Iudah out of his ſight alſo, 2 King. 17.

And albeit Iudah returned from Babylon, yet the laſt deſtruction of the Jews by the Romanes was farre more bloody and fatall, then all their captivity under the Caldeans. For, in the former, we read but of 26000 captives (2 King. 24.16. Jer. 52.30.) the number of the ſlain, being not ſo conſiderable, as to be recorded. But in the other, Joſephus ddLib. 7. de Bell. Iud. cap. 17.Judg 17tels us that there were eleven hundred thouſand ſlain and deſtroyed, and ninety ſeven thouſand taken priſoners; of which number eleven thouſand periſhed by famine, many were caſt to the wilde beaſts to be devoured, and others cut off by the ſword on the Romane Theatres, meerly to make them ſport at their publique ſolemnities and triumphs. And thus ſaith the ſame Author, that famous City of Jeruſalem, which from the firſt foundation of it had ſtood 2177 yearseeIbid cap ult., miſerably periſhed. foreign, &c. neither her grey hayr'd antiquity, nor her infinite riches, nor her univerſall fame all the world over, nor the great glory ſhe obtained for Religion, could priviledge her from ſuch a cataſtrophe, when God, for her p. 19not agreeing with him, ſet himſelfe to walke contrary to her. So terrible is God where great mercies have been greatly abuſed. Nor is it in vain when he ſaith of any people with whom he hath walked, Woe unto them when I depart from them, Hoſ. 9.12. It were eaſie to multiply inſtances of this kinde. The ſeven famous Churches of Aſia, yea, all the Eaſterne Churches who (God walking with them) were able to ſwim comfortably thorow all the bloody ſtreams of the ten Perſecutions of the Primitive Church, were at length drowned and devoured by their own errours, hereſies, emulations, rents and ſchiſmes, and became a prey to the ſavage Saracens and Turkes unto this very day. Germany, yea England too can furniſh us with too many examples of the ſame nature, that all give teſtimony to this truth. But I forbear them, and haſten to the third thing propounded, viz. The Grounds of the point which we have in hand.

3. The Grounds 3. The Grounds of the Point.and Reaſons, why this is and muſt be ſo, are manifeſt in great part from what hath been before ſpoken in opening the nature of that agreement which is here intended. I ſhall therefore touch the more briefly upon them.

1. Enemies not reconciled, will not walke together. Yea, 1nothing is more ſhunned then the company of an enemy. One houſe, yea ſometimes one City, one Kingdome cannot hold them both. They flee one another as farre as they can. If they do meet, it is to miſchief one another, as we ſee daily in Duels and battels. If they walke together, it is as Cain walked with Abel in the field**Gen. 4.8.Gen 4:8, or as Joah with Abner, when Joah took him aſide in the gate to ſpeak with him peaceably, or friendly, but ſmote him on the fifth rib that he died ff2 Sam. 3.27.2 Sam 3:27: or as the ſame Joab ſaluted Amaſa, with one hand taking Amaſa by the beard to kiſſe him, and with the other p. 20ſtabbing him to the heartgg2 Sam. 20.9, 10.2 Sam 20:92 Sam 20:10. How then, can men who have not made their peace with God, nor come to any agreement with him, expect that he ſhould alwayes walke with them in a way of mercy? God and they are enemies by means of their wicked workes. And that may truly be ſaid of him and them, which himſelfe once ſpake of thoſe three ſheepherds whom he cut off in one monethmonth. Zech. 11.8. My ſoul loathed them, and their ſoul abhorred me. Therefore, they walke contrary to him, and muſt expect that he will walke contrary unto them, Lev. 26.40, 41. Or, if he do walke with them, it will be as the executioner with a malefactour to the place of execution, as a Fowler with the birds, or as a Lion with his prey which he intends to tear and devour: When they go (ſaith the Lord of ſuch as are not agreed with him,) I will ſpread my net upon them, and bring them down as the fowls of Heaven, Hoſ. 7.12. I will be unto Ephraim as a Lion, and as a young Lion unto the houſe of Iudah: I, even I will tear, and go away, I will take away, and none ſhall reſcue them, Hoſ. 5.14. And, as one enemy takes delight in the deſtruction of another; becauſe revenge is ſweet, whatever it coſt; ſo will the Lord, in the confuſion of thoſe whom ſometimes he rejoyced over to walke with them for good. Thus himſelf expreſſely tells Iſrael, in caſe of diſobedience continued, without making their peace and agreement with him, It ſhall come to paſse, that as the Lord rejoyced over you to do you good, and to multiply you; ſo the Lord will rejoyce over you to destroy you, and to bring you to nought, Deut. 28.63.

22. There can be no ſuitableneſſe of affections and diſpoſitions, where perſons are not agreed. What one loves the other will hate, what one deſireth the other abhorreth, what delights the one vexeth the other; If one of them be merry, the other will be ſad, or ſullen, or angry. And this muſt needs make them ſhun all walking and converſe together. p. 21This alſo is the caſe between God and men untill they be agreed. There is no ſuitableneſſe of diſpoſition, but rather an antipathy. If God love the good, and hate the evil, men will hate the good, and love the evil, Mich. 3.2. If God delight in him that is upright in his way, Prov. 11.20. the ſame man is an abhomination to the wicked, Prov. 29.27. If they know he delights not in ſuch or ſuch a thing, they will make choice of that the rather: they chooſe that wherein I delight not, ſaith the Lord, Iſa. 65.12. If God rejoyce in doing good, they will rejoyce in doing evil. When thou doeſt evil then thou rejoyceſt, Ier. 11.15. And upon this ground it is, that God and they cannot walke together. For therefore it is that the Lord ſeems there to ſtand and wonder at his peoples coming into his houſe; What hath my beloved to do in my houſe? as if he ſhould ſay, what mean they to come ſo neer me that are ſo croſſe to me in diſpoſition? we can have no entercourſe together, we muſt needs forbear company. There muſt be agreement in diſpoſition, before there be a walking together with any content and affection.

3. They who are not agreed, do ever croſſe, and claſh in all 3their projects and deſignes; ſo as, if they do happen to converſe together for a while, by reaſon of ſome common relations, or publike imployments, they will yet (under-hand at leaſt) undermine and thwart one another, as Huſhai did Achitophel hh2 Sam. 17.14.2 Sam 17:14. So it is with men whom the Lord is pleaſed ſometimes ſo farre to walke with, as to make uſe of them in ſome ſpeciall ſervices that he ſets them upon. They may perhaps carry on his worke ſo long as Gods way and theirs lye together, but they have ever a deſigne of their own in their eye, contrary to Gods deſigne; and, they will carry on their own, whatever become of His. Therefore God uſeth them ſo farre as to bring his own counſels to p. 22paſſe by them; and in the concluſion, he falls upon them and breaks them to pieces, when he hath no further uſe of them. And ſo, he that can be content to walke with them, that is, to aſſiſt and proſper them while they be imployed in doing his worke, will walke no longer with them, when his worke is done. Thus, Gods end in ſending the Aſsyrian as the rod of his anger against an hypocriticall nation, was only to humble them for their ſins. But, the Aſsyrian meant not ſo, neither did his heart thinke ſo. He meant to make a conqueſt of them for himſelfe, not to ſubdue them unto God. The iſſue therefore was, that when the Lord had performed his whole worke upon mount Zion, and upon Ieruſalem, he would puniſh the fruit of the stout heart of the King of Aſsyria, and the glory of his high looks, Iſa. 10.11. So, Gods end in ſetting up Iehu, to cut off the houſe of Ahab, was, to execute juſtice on Ahab for his Idolatries. Iehu is willing to undertake the ſervice, the reward whereof was no leſſe then a Kingdome. And, ſo farre as concerned the deſtruction of Ahab, let Iehu alone; he would not be long about it. For, no ſooner was he anointed (although but in a private room) but he vigorouſly ſet upon itii2 King 9.13.2 Kgs 9:13. But, when he had cut off Ahabs houſe, he ſo much minded a Crown, that, whatever his Zeal for the Lord was, he would rather be as groſſe an Idolater as ever Ahab was, then hazard the loſſe of a Kingdome ſo ſuddenly and eaſily gotten, by deſtroying thoſe Idols which Ahab worſhipped. Therefore, however God rewarded him according to his promiſe, with a lineal ſucceſſion to that Crown to the fourth generation; yet, this word being made good, the Lord would walke no longer with him, but avenged upon the houſe of Iehu that very blood which by Gods command he ſhed in Jezreel, becauſe of his hypocriſie and ſelfiſhneſſe in the doing of it. And ſo, the Lord utterly deſtroyed both him and his houſe.

p. 234. Where there is no Covenant ſtricken, there can be no 4conſtant walking together, although there ſhould be a kinde of truce or temporary agreement for a ſeaſon. Men that deſire a firme and perpetuall amity and entercourſe, uſe to ſettle their agreement by the ſtrongeſt bond of a mutuall Covenant, as Ionathan and David. Now then, when men will not come to a Covenant keeping, as well as a Covenant making with God, it is impoſſible they ſhould long agree or walke together. Their hearts will fit looſe from each other, and every trifling occaſion will make a breach. It is an everlaſting Covenant, that is the foundation of perpetuall friendſhip, and of walking conſtantly together in a way of love. Therefore, when God would aſſure his people that he would walke with them for ever in a way of grace and love, he ſaith, I will make an everlaſting Covenant with them, that I will not turne away from them to do them good, Jer. 32.40. And they alſo do the like with him. Ier. 50.5. Come, ſay they, and let us joyn our ſelves to the Lord in a perpetuall Covenant that ſhall not be forgotten. Where then there is no Covenant ſmitten, there can be no conſtant walking together; becauſe ſuch are without God in the world, Epheſ. 2.12. that is, without any ſolid intereſt in him, or league and agreement with him, that may be a foundation of conſtant mercy from him.

And now (Right Honourable and Beloved) give me leave in the Vſe and application of this Point, to deal plainly and faithfully, as for God, and from God, before whom ye are come this day to humble your ſouls, and to ſeek of him a further bleſſing upon your ſelves and all the three Kingdomes: yea, ſo to take hold of God, as to prevail with him to walke together with us in a way of bleſſing and mercy for ever.

And firſt, this Point will helpe us to judge what is like to Vſe 1 p. 24be the iſſue and event of all thoſe concuſſions and convulſions under which we labour, in this time of univerſall earthquake, that, at preſent, ſeems (to the eye of ſenſe at leaſt) to threaten the demoliſhing and ſwallowing up of all the Churches of Chriſt: and how farre we may expect Gods walking with us in our troubles.

It cannot, without great ingratitude and impudence, be denied that He hath graciouſly walked with our Parliament all the time of their ſitting (even five years together, within five dayes**This Parllament began, Novemb. 3. 1640.,) to the admiration, if not envy, of the neighbouring Nations. Inſomuch, as all other Proteſtant Churches and States that look Heaven-ward, have their eye and heart upon our Parliament, as Iacob upon his Benjamin. For, as he accounted his life to be bound up in the lads life kkGen. 44 30.Gen 44:30, ſo they reckon their welfare and happineſſe to be wrapped up in the ſafety and proſperity of this Parliament; even as all the Popiſh crew and prophane Atheiſticall Belialists do meaſure their hopes by the good ſucceſſe of the publique Incendiaries of this and the other two Kingdoms, in this bloody warre of theirs for the extirpation of our Religion, Laws and Liberties all at once.

How hath the Lord guarded, guided and enabled our Parliament to bring back from the grave, even a dead Kingdome, whoſe Laws and Liberties had yeelded up the ghoſt; and, to revive Religion, which lay drawing on toward her long home, expecting every moment to breath her laſt; Popery having long ſince prepar'd her winding-ſheet, and the ſoveraign power being imployed to draw away her pillows, and to cloſe up her eyes!

How marvellous have the outgoings of our God been toward our Armies even from the beginning, when it was more to bring an Army into the field, then now to lead it thorow the Kingdome! At the firſt taking up of this p. 25Warre, the Popiſh, plotting, deſtructive faction, looked upon the very Nobility and Gentry of this Kingdome who adhered to the Parliament, with as much ſuperciliouſneſſe and ſcorne, as ſometimes Tiberius and his Court-Paraſites beheld the Romane SenatoursllO homines ad ſervitutem nati!, coming in a ſervile way to viſit him, after he had, by the inſtigation of Sejanus and other lewd Counſellours and companions in evil, to be rid of that great Councell withdrawn himſelfe from Rome, firſt into Campania, and then into the Iſland of Capres, where he might be moſt remote from the Senate, and more free to contrive the ruin of it, as well as to act wickedneſſe at his pleaſure with his minions, without interruption or controll. If any were ſent from our ſupreme Senate, or from the Army, with humble Petitions and ſeaſonable advice, they were looked upon with ſo much contempt and ſcorne, as if they came rather to be made a ſport to all the ſcumme of man-kinde, then to offer any thing worthy the acceptance of reaſonable men. And as for the generality of this Kingdome, they having been ſo much over-awed and accuſtomed to an iron yoke of Arbitrary power, it was too too evident that the ancient Engliſh generoſity of ſpirit, was degenerated into ſo much poorneſſe and puſillanimity, that it was a very difficult worke to draw together any conſiderable power at firſt, to withſtand that ſtrong torrent of violence and oppreſſion, which had for ſo long time carried all before it, and broke down whatever ſtood in the way to oppoſe it, and began to plead preſcription againſt all Law and Juſtice. Our condition therefore at that time (when the enemy preſumed that none durſt be ſo hardy as to appear in Armes againſt them) required more then ordinary ſpirits, to break the ice, and to appear in the head of an Army, or Navy, to give the firſt onſet and charge againſt a party ſo great and puiſſant, ſo inveterate p. 26and ſubtile, ſo combined, ſo many years preparing, ſo many wayes aſſiſted, and ſo ſtrongly backed and countenanced by the Royall Majeſty, which they had alſo deeply ingaged for the deſtruction of all that the faction had neceſſitated to take Armes in defence of the Royall Authority, as well as of the Laws and Common Liberties. Yet even then God ſtirred up ſome Noble and Publike ſpirits from among the Governours of Iſrael, who offered to ſacrifice themſelves willingly among the people **Judg. 5.9.Judg 5:9, whom God went along withall, and did great things by them, wherein we greatly rejoyced, what ever the unthankfull world (apt to cry Hoſanna, one day; and, ſtone him, the next) when their own turne is ſerved, pleaſe now to barke to the contrary.

But, this laſt Summers ſucceſſes have been beyond all expectation, and almoſt beyond credibility. The right hand of the Lord hath ſo viſibly ſmitten thorow the loyns of our proud enemies, that even themſelves muſt confeſſe, God hath every where ſought for us againſt them. How many victories have been obtained! Towns and ſtrong holds wonne and recovered! and the ſtrength of the enemy how is it every where broken! This is ſo marvellous in our eyes, that we are like men that dream, ſcarce daring to believe our own eyes. Oh that we could more exalt our God, and give unto him the glory due unto his Name, for ſo many, ſo great, ſo glorious ſalvations afforded to his people by his own Almighty arme ſtretched out for them in ſo eminent a manner.

But will God thus walk together with us for ever? He alone that is our ſtrength, our buckler, the horne of our ſalvation, and our high Tower, grant it may be ſo: and curſed be that man who ſhall ſo much as in his ſecret thoughts deſire it may be otherwiſe.

Howbeit remember the Text, and remember the Doctrine p. 27which it hath yeelded us, together with the Inſtances whereby it hath been abundantly confirmed. There muſt be an agreement (yea, another manner of ugreement then moſt are aware of) between God and us, before I dare promiſe any long continuance of his walking with us, as he hath hitherto done. Nay, I muſt pronounce the contrary from the Lord, and do here call God and all his people to witneſſe this day of that I ſpeake, namely that it is as poſſible for light to walke with darkneſſe, for Chriſt to keep company with Belial, for one contrary extreme not to oppoſe the other, as for God and England to walke long together, while they be upon no better termes of agreement, then (for ought appears) they be yet come unto. Let our Parliament and Counſels conſult, let our Armies fight and be as proſperous and expeditious as Caeſar, when he every where made that good, Veni, Vidi, Vici: Let the enemy be every where routed, ſcattered and ſhattered all to pieces before our forces; yea, let the great City be never ſo ſtrongly fortified, guarded, united, yet, unleſſe God be really and fully agreed withall, I muſt ſay (mutatis mutandis) unto them and you, as ſometimes Jeremy of the Caldeans, who for a while were forced to quit their ſiege of Jeruſalem when Pharaohs Army was upon their march againſt them; and when the people grew confident that now the worſt was paſt, and the danger was over; Deceive not your ſelves, ſaying, The Caldeans (I ſay, Cavaliers) ſhall ſurely depart from us: for they ſhall not depart. For though ye had ſmitten the whole Army of them that fight againſt you, and there remained but wounded men among them, yet ſhould they riſe up every man in his Tent, and burne the City with fire, Jer. 37.9, 10. It is not multitude or ſtrength will do it: there is no King (therefore no Kingdome) ſaved by the multitude of an hoſt mmPſal. 33.16.Ps 33:16They are but vain words, to ſay, I have counſell and p. 28ſtrength for the waare nn2 King. 18.20.2 Kgs 18:20. How ſoon can the Lord make that good upon England, which he once brought upon Egypt, Iſa. 19.11. The Princes of Zoan are fools, the counſel of the wiſe Counſellours of Pharaoh is become brutiſh, &c. Let them tell thee now what the Lord of Hoſts hath purpoſed upon Egypt, ver. 12. The Princes of Zoan are become fools, the Princes of Noph are deceived, they have alſo ſeduced Egypt, even they that are the ſtay of the Tribes. The Lord hath mingled a perverſe ſpirit in the midſt thereof, and they have cauſed Egypt to erre in every worke thereof, as a drunken man ſtaggereth in his vomit, ver. 13, 14. So that we ſee it is neither ſtrength nor policy, Armyes nor Counſels that can ſave a people not agreed with God. To all ſuch the Lord ſaith, Woe unto them, for they have fled from mee: Destruction unto them, becauſe they have tranſgreſsed againſt mee, though I have redeemed them, yet they have ſpoken lyes againſt mee; that is, they have made falſe proteſtations and vowes unto me, of that fidelity and ſervice which they never performed, (as ſome expound that of the Prophet) Hoſ. 7.13. Therefore, woe unto them. But you will perhaps plead; we are agreed with God, we have entred into ſolemne League and Covenant with him: What lack we yet? To this I anſwer, that it is not the making, but the keeping of a Covenant with all integrity and zeale, that argues our Agreement with God. For, as there be ſome, who in words profeſse to know God, yet in workes deny him; So are there not none who make a great deal of ſtirre to enter into a Covenant, and ſeem for a while to be as zealous as Joſiah, to bring all others into the ſame bond alſo; yet are Covenant-breakers, and further off from true Agreement with God, then many of the ignorant brutiſh heathens, who are ſtrangers from the Covenant of promiſe, without hope, and without God in the world ooEpheſ. 2.12.Eph 2:12. For Covenant-breakers, are ever neere of kin to haters of God, Rom. 1.30, 31. and ſo cannot p. 29truly be, nor ſaid to be agreed with him.

To the end therefore we may be the better and more Vſe 2 deeply humbled before the Lord this day, which is ſolemnly ſet apart for that purpoſe, let me adde a ſecond Vſe of Examination and Tryall, whereby we may better diſcerne whether yet we be agreed with God, or not, To ſearch and try our wayes ppPſal. 3, 40.Ps 3:40, is not only our duty, but the conſtant practice of all Gods people. Now for tryall, call to minde what hath bin ſaid in Explication of the Text, and Confirmation of the Doctrine. For I love to inculcate the ſame things, rather then to abound in variety, becauſe I deſire more to profit than to pleaſe.

1. If we be agreed with God, we are reconciled to him. Rule. 1 Reconciliation is the firſt thing in Agreement, where Enmity hath gon before. And by Reconciliation I meane, not only the pacifying of Gods wrath towards us, by removing the guilt of ſinne; but the purging out of that naturall enmity and malice that is in our mindes and whole man by wicked workes, againſt the holy nature and minde of God: ſo as, there is no longer that ſtudyed and induſtrious thwarting and croſſing with him in our converſation and actions, which is dayly to be found in enemies not reconciled. Now then, is the way wardnes,Trial. malice and fiercenes of our natures taken off, and our hearts ſubdued unto God? Is the inward frame of our ſpirits for God, for Chriſt, for the things of God? Have we friendly and cheerfull countenances towards God, his wayes, and ſervants? Have we kiſſed the ſonne, as they who are content or deſirous to ſubmit to his Scepter? Or have we not rather ſent him a meſſage of defiance, by our words and actions, to let him and all the world know, we will not have this man reigne over us **Luk 19.14.Luke 19:14? If it be thus, flatter not your ſelves with vaine imaginations; Do not thinke a few good words, or the taking p. 30of a formall Covenant, will ſatisfy him: he hath already declared your doom, Thoſe mine enemies, which would not that I ſhould reigne over them, bring hither, and ſlay them before me, Luk. 19.27.

Rule. 2 2. If we be agreed with God, our ſpirits, wils and affections are wholly for God, there is a ſuitablenes, correſpondency, ſympathy with God, we love, hate, rejoyce, greive, and exerciſe every affection as we finde God to ſtand affected. Gods joy, gains, loſſes will be accounted our own. If he be diſhonoured, reviled, reproached, we lay it to heart as falling upon our ſelves. If any wrong be done to him in his name, Ordinances, Houſe: we preſently kindle at it as done to our ſelves. For thy ſake, ſaith David, I have borne reproach, ſhame hath covered my face, the zeale of thine houſe hath eaten me up, and the reproaches of them that reproached thee, are fallen upon me, Pſal. 69.7, 9.

Trial.Try then the preſent frame of our affections by this rule: Have we learned to deny not only ungodlines and worldly luſts, but our own ſelves, our wit, wiſdome, deereſt affections; and to bring our hearts to an exact compliance and correſpondency with the Lord thorowout. Do we ſtudy and obſerve his diſpoſition, (as men ſtudy the humours and inclinations of their Prince.) do we love, hate, rejoyce, greive, where God doth, and as God doth? Nay rather, do we not love what God hates, and hate what he loves? Do we not hate the power of Godlines, rejoyce in iniquity, repine at a thorow Reformation, greive to ſee that worke ſo likely to proſper to the prejudice of our greatnes, profits, intereſts, pleaſures, luſts, &c. If this be our caſe, if we deal with God, as Peninnah with Hannah, when ſhe provoked her ſore to make her fret qq1 Sam 1.6.1 Sam 1:6, The Lord will be quit with us, and as we provoke him by our croſſenes and peeviſh diſpoſition, he will provoke us with a p. 31witneſſe, and reſolve, as Deut. 32.20. I will hide my face from them, I will ſee what their end ſhall be, for they are (a croſſe piece) a very froward generation. Their diſpoſition is very averſe from mine, there is no ſutableneſſe between me and them in affections, therefore no conſtant walking together.

3. Where there is agreement with God, there is no driving Rule. 3 on of deſignes, counſels, ends of our owne that may thwart or prejudice Gods. If God require our ſervice, ayd, aſſiſtance, our anſwer will truly and readily be, like that of Jehoſhaphat to Ahab, I am as thou art, my people as thy people, my horſes as thy horſes, (1 King. 22.2.) And we will be with thee in the warre, 2 Chron. 18.3. We will not be biaſſed by correſpondences, compliances, ſelf-ends, ambition, any thing, but ſtudy how to promote and carry on Gods work, whatever become of our owne. Thus Saul (afterwards a Paul) before he was agreed with God, croſſed and perſecuted Gods deſigne of ſpreading the Goſpel: but once humbled and converted, he layes aſide all his own project, and is wholly for God, Lord, what wilt thou have me to doe? Act. 9.6. He is now no longer for perſecution of the Goſpel, which was his own buſines, but for the propagation of it, which was Gods.Trial. Let us then conſider whoſe worke, ends, and intereſts we endeavour moſt to promote. Are we for God, for Chriſt, for his maine deſigne, in all we doe? Can we be content to periſh, ſo Gods cauſe and counſells may proſper? Is it our meat and drink to doe his will, although his will ſhould thwart our own, &c. Are we willing to adventure our ſelves and all we have for Chriſt, not counting eſtates, honours, families, no nor our very lives deare unto us, ſo we may ſet forward his Goſpel, and the power of Godlines? then take comfort. But if we make uſe of God, as cunning Polititians do one of another, pretending a great deale of p. 32reſpect and ſervice, meerly to out-wit each other, and to drive on their own ends, as Tiberius and Sejanus, of whom Suetonius reports, That Tiberius in favouring Sejanus had one deſigne, and Sejanus in ſerving Tiberius had another. (Tiberius meant that his affection to Sejanus ſhould be of uſe to himſelf, and Sejanus in obeying the Emperour aſpired to the Empire. Tiberius intended to ſerve him of the craft and ſubtilty of Sejanus to ruine the houſe of Germanicus, and to raiſe his own: Sejanus reſolved to make his way to the Empire by the ruine of them both.) If it be with us as with God and Jehu. God meant to exalt Jehu for the ruine of Ahabs houſe for Idolatry, and Jehu made uſe of Gods commiſſion and providence, to raiſe his own family, and to keep up Idolatry; God will ſearch this out, and at length, as Tiberius was the ruine of his great Favourite Sejanus, ſo will God be of us, how much ſo ever he make of us at the preſent.

Rule. 4 4. Where there is an Agreement with God to purpoſe, it is firmed and eſtabliſhed by a Covenant. I have ſworne, and I will perform it, that I will keep thy righteous judgements, Pſal. 119.106. David had two things equally in his heart, the entring into a Covenant, and the keeping of it, and he bindes himſelf by an Oath unto both alike. He will not only vow, but pay. Nor will he content himſelf to doe ſo for a while, ſo long as he is in a diſtreſſe, and then (when his own turne is ſerved) ſtudy to caſt it off by degrees, putting new gloſſes and ſenſes upon it to elude and evade the true meaning of it, or laying aſide the vigorous execution of it (firſt, for a ſeaſon, and then altogether,) upon politique pretences. But he will keep it alwayes, even unto the end. It is with him, an everlaſting Covenant that ſhall never be forgotten rrJer. 50.5.Jer 50:5; as well knowing that God hath no pleaſure in fooles, and that it is better not to vow, then to vow, p. 33and not payſſEccleſ. 5.4, 5.Eccl 5:4Eccl 5:5 Yea, ſo punctuall was David in keeping Covenant, that he would never forget that which once he had made, but to a man, to Jonathan his friend: not only when he had need of Jonathan, and Jonathan able to ſerve him, but after Jonathan was in his grave: not only when Sauls houſe was yet ſtrong, and David but low and weak, and needed the favour and aid of the people, but after Sauls houſe was wholly reduced and broken, and David eſtabliſhed in the Kingdom, and had the remainder of them under his abſolute power to ſave, or deſtroy them, 2 Sam. 21.6, 7.

This will try us indeed. For firſt,Trial. it may perhaps be demanded of ſome, Have ye at all taken the National Covenant? Have all in power and place done their duty in taking ſufficient courſe that it may be adminiſtred unto all, according to the reſolution and Ordinance of Parliament in that behalf? There was great forwardnes and ſhew of extraordinary zeale in ſome to enter into that Covenant, and to preſſe it upon others, when we were low, and needed the aſſiſtance of our Brethren of Scotland, but when we had once ingaged them, and they were come into this Kingdome, I know not how it comes to paſſe, but ſo it is, that the preſſing of the Covenant have been by degrees laid aſide, even where there was moſt need of adminiſtring it, as if it were not only ſafe, but profitable (for, honourable, I think none do account it) to proſtitute a ſolemne ſacred Ordinance of God to corrupt ends, and to be proſecuted, or caſt aſide, as the occaſions of ſtate, or the private deſignes of ſome Projectours ſhall ſuggeſt, or require, what ever the piety and zeale of both the Honourable Houſes of Parliament have ordayned to the contrary. But either the National Covenant was evil, or good. If evil, why is it not ſo declared by Authority, that we may all ſhake p. 34it off, and be deeply and publikely humbled, for our great raſhneſſe and ſinne in entring into it. If good, why do not all take it? or, if it be not a duty, why ſhould any be bound by it, whiles others are at liberty, and act contrary to it every day? Do you think God will put up ſuch trifling with him in a matter ſo ſerious and ſacred? Be not deceived, God will not ſo be mocked: his right hand will find out all thoſe ſeeming Angels of light who thus promote workes of darkneſſe, and make ſuch uſe of ſuch a ſolemne Religious act of Divine worſhip, tendred to the moſt high God, as no honeſt ingenuous Heathen durſt to make of any ſolemne piece of Idolatrous ſervice, tendred to their Idols. Will ye ſay, ſuch as theſe have agreed with God, that thus dally with God, in the moſt ſolemne action that can poſſible paſſe between God and man? There is no man ſo impudent as to affirme it, ſo ſilly as to imagine it.

But to leave them: have they who have taken the Covenant, made any conſcience to keep it? Give me leave to inſiſt upon this, for it is a principall duty of the day to conſider our breaches, and to renue our Covenant: for which end it is commanded by Authority, that the Nationall Covenant ſhould be publikely read in every Congregation, on every Faſt day. Are there not too many among us, who care no more for a Covenant with God after they have taken it, then Mahomet the ſecond regarded his Leagues and Confederacies with any neighbour Nation, which he would obſerve ſtrictly while the obſervation of them would advance his own ends, but deride all men as fools and idiots that thought him bound any further? Are there none that have ſtrained not only their wits, but their conſciences too, to enervate and anull it, by forced gloſſes and interpretations? None that diſpute and p. 35proteſt againſt it, profeſſing they will lay down all, rather then be bound by it, and that they repent their taking of it, and declare, by their carriage to all the world, not only a thwarting of it, but a deriding of all that preſſe them with it? But I come to ſome particulars of the Covenant.

1. I beſeech you that it may be conſidered, what ſincerity, reality and constancie hath appeared in many, in the Reformation of Religion in this Kingdom, at leaſt in the matter of Diſcipline and Government according to the word of God, and the example of the beſt Reformed Churches, thereby to bring all the three Kingdoms to the neereſt conjunction and uniformity therein. Be there no plottings, no bargains in the darke, to hinder that Reformation we have covenanted to promote? No ſcornes put upon that uniformity which our Covenant bindes us to endeavour? No engagements for confuſion, under the ſpecious (but falſe) name of Liberty of Conſcience, and toleration of all opinions and ſects, for fear that if the contrivers of ſuch a deſigne, ſhould pitch upon a liberty for thoſe of their own way only, they muſt needs leave ſo many out of the bargain, as would ſoon cauſe all other ſectaries to forſake them, and make them appear a very ſmall inconſiderable company, who now vapour it in all places, as if all the ſectaries in the Kingdom were for their wayes and opinions? Are there none who to effect this, caſt Remora's in the way of ſetling any thing, in hope there will be ere long a neceſſity of ſetling nothing? Be there none, who, notwithſtanding their Covenant, give it out aloud, that nothing at all, no not ſo much as the main ſubſtantials of Church-Government, ſo farre as concernes the ſtanding Officers and Ordinances of Chriſt, ought to have any ſtamp of Divine Right ſet upon it; and that there is no ſuch thing as a Church-Government in reference to Church-Cenſures to be found in Scripture, but the Civil p. 36Magiſtrate is wholly truſted with that; and, whatever Diſcipline be eſtabliſhed, it is to derive from the Civil Magiſtrate only? It is true, ſome things requiſite unto the exerciſe of Church-Government, in reference to common order and peace, are not of Divine Inſtitution, but from the light of nature. Nor have any of thoſe who have been called to adviſe in things of this nature, affirmed otherwiſe of them. But, that therefore the very ſtanding Officers of the Church, their Offices, the Ordination of Miniſters**This the Parliament hath aſſerted to be the Ordinance of Chriſt. See Ordinance for Ordination and Church-Cenſures, are not inſtituted of Chriſt, no man acquainted with the Goſpel, and Kingly Office of Chriſt in any Church viſible, can with any reaſon deny.

For men, then, to pretend, in a Covenant, the promoting of that Church Diſcipline and Government, which is according to the Word of God, and the example of the beſt Reformed Churches (who, as all know, do, without prejudice to the Civil Power, unanimouſly and clearly hold out the eſſentials of their Diſcipline to be of Chriſts Inſtitution:) and then to tell the Civil Magiſtrate there needs no other Government but what he pleaſeth to appoint; and that, to have no authority at all but from him, is to put him upon an action ſomewhat like that of Philip of Macedon **Plutarch in Ph l., who commanded ſumptuous ſtatues of twelve principall gods of Greece, to be exactly made and carried before him at a great ſolemnity, with ſhew of doing much honour to the gods: but withall, he cauſed one ſtatue more to be made for himſelf, which took place of all the reſt; For which act he ſtands branded unto all poſterity, for a contemner of the gods and of all religion.

2. What care hath been taken, without reſpect of perſons to extirpate hereſie, ſchiſme, prophaneneſſe, and what ever is contrary to ſound Doctrine and the power of Godlineſse? Is there any effectuall courſe taken againſt any of theſe? Are there p. 37not ſectaries, hereticks and hideous blaſphemers ſcattering their poiſon where ever they pleaſe, without ſuppreſſion, even after proof made of their broaching ſundry damnable opinions and blaſphemies? Is there any opinion vented, be it never ſo pernicious and deſtructive, but ſome will be found to plead for the maintainers of it, and helpe them out of the briars, when queſtioned for it? And as for prophaneneſse, how doth it abound, and flame out in the lives of even innumerable numbers of men that have covenanted againſt it! Nor can I account them better then prophane, who ſuddenly leap out of the very gulf of prophanneſſe, into ſome one or more of thoſe wayes and opinions which they finde to be moſt in requeſt with thoſe who are able to pleaſure and preferre them; becoming great zealots in crying up (or down, as the market goes) thoſe things which they underſtand not, without giving any teſtimony of their repentance for their deboſheries and lewd converſation, or making any haſte to forſake them. Yea, is there not a way projected by ſome, to pluck up the ſluce of hell it ſelf, to let in upon us all errours and hereſies that ever were; and baits laid to draw the incautious heady multitude to ſwallow them all, the more to increaſe and endeer a ſtrong party to themſelves, for the better carrying on of private ends and intereſts?

3. How have we endeavoured to preſerve and maintain the Rights and Priviledges of Parliament, &c. This (becauſe Magiſtracy is an Ordinance of God) is the duty of every one that fears God. For, if the Magiſtrate be the Miniſter of God to thee for thy wealth ſſRom. 13.4.Rom 13:4, thou art bound by the fifth Commandment, to aſſiſt and ſupport his juſt rights and authority. But, alas! are there none among us that begin to be fond of a Democracie; yea, to whiſper not only an alteration, but ſubverſion of all Government, and to bring p. 38in Anarchy and confuſion? Is not this one of the Tenets of the Anabaptiſts which are now ſo much dandled and courted by ſome, whoſe Covenant bindes them to ſuppreſſe their errours and fury?

And of thoſe that look after this branch of their Covenant, are there none who terminate all their care and zeal, ſometimes upon one, ſometimes upon the other of the two Houſes of Parliament, as their fanſies lead them; talking of the other as if they had rather covenanted to pull it down, then to ſupport and maintain it? Are we not by the fundamentall Laws of the Kingdom (which we have fought for all this while) bound equally to preſerve the Priviledges of both Houſes? Not that any ſhould be leſſe zealous for either, but rather more. The thing I complain of is, their negligence and partiality, who are not alike zealous for both. For, it cannot ſinke into any wiſe mans head, that if the one be weakned or ſleighted, the other can continue ſtrong or honourable. Castor and Pollux were both the ſonnes of Jupiter, and did well together, but ill aſunder: while they joyned, they ſcoured the ſeas of Pirates, and did what they liſt at land too, in behalf of the oppreſſed. Therefore the Romanes erected but one Temple for both, that none might honour the one, but he muſt honour the other. When but one of their ſtarres appeared without the other, they who beheld it, eſpecially Mariners, were ſtricken with ſuch fear upon it, that they preſently fell to their ſuperſtitious devotions, and apprehended it as a very bad Omen, and would never give over ſacrificing, till they had obtained ſight of both together again. Let either of our foreign, our Tyndarides, our Gemini, our two Houſes of Parliament, begin (I will not ſay to part aſunder) but only to ſhine weakly, or to dipp in, or ſuffer an eclypſe, and farewell all our happineſſe and hopes, our Government, p. 39Religion, ſafety, and whatever is juſtly precious and dear unto us in this world.

4. Have there been any conſcionable obſervation of our Covenant, in the faithfull diſcovery of Incendiaries, Malignants, and evil Inſtruments that hinder Reformation of Religion, that make diviſions among our ſelves, or between the two Kingdoms; that contrive, and raiſe factions and parties among the people, contrary to our League and Covenant? and hath there been due care uſed, to bring them to publike triall and condigne puniſhments? Have we not rather forgotten that ever we covenanted with the great and dreadfull God, to do any ſuch thing? Are there not found among us concealers, harbourers, yea abettors of ſuch vipers? Did never any eſcape publike puniſhment, who have been, upon publike triall and conviction, condemned? Is there no where the price of blood to be found? If there be, hear what God doomed Ahab unto, 1 King. 20.42. Becauſe thou hast let go out of thine hand, a man whom I appointed to utter deſtruction, thy life ſhall go for his life, and thy people for his people. This the Lord made good upon him. For how ever Benhadad crouched to Ahab at that preſent, and was content to buy his life at any rate, reſtoring all the Cities that he or his fathers had taken from Iſrael, and promiſing all peaceableneſſe and good neighbourhood towards Ahab for all time to come: Yet, at three years end, another battell is fought at Ramoth Gilead, fatall to Ahab, who by the ſpeciall direction of the ſame Benhadad to his Captains, (to fight neither with ſmall nor great, ſave only against the King of Iſrael tt1 King. 22.31.1 Kgs 22:31,) was there ſingled out and ſlain. Thus God oftentimes makes them who are unduely ſpared, to be the deſtruction of thoſe who did not execute juſtice upon them. Again, is there no labouring to gain proſelytes to a party among the people? no pleading by word and p. 40writing againſt what we have bound our ſelves by Covenant to promote? no brow-biting, blaſting and ſlandering of men of honour and approved fidelity, if they ſtand in their way? no artifices to ingage all men againſt what ever ſhall be ſetled by Parliament touching matters of Religion; as if the beſt keeping of Covenant, did conſiſt in the ſtrongeſt oppoſition againſt it? Shortly after the beginning of this Parliament, there was tampering with our Army in the North, to march Southward with a Petition; but the meaning was to force the Parliament: I hope it will not ſo ſoon be forgotten, but that the wiſedom of the Honourable Houſes will be vigilant and carefull to prevent like tamperings in all time to come.

5. As for the preſervation of that League and unity ſo happily ſetled between the two Kingdomes, and the bringing to puniſhment all that ſowe diviſion betwixt them; what ſhall we be able to anſwer either to God or men for the daily neglect hereof; yea, for the manifeſt endeavours of too too many to ſet them at variance, for cauſes known beſt to the contrivers of ſuch a wicked and pernicious deſigne? Albeit ſome ſpeak their fears thereof, with grief; yet, when ſuch a queſtion as this (What, ſhall we and our Brethren of Scotland fall out?) is made but the occaſion of a further diſcourſe againſt them, and to open a way to ſome confident ſlander or backbiting of our Brethren in common diſcourſe, and that by thoſe who have neither certain intelligence of their actions, nor commiſſion to call them to account, thereby to worke them out of the hearts of ſo many as they can; (not ſo much to reforme things amiſſe between us, as to be rid of them;) putting not any difference between the acts done or avowed by the Nation, or by their Commiſſioners, and thoſe faults that are made by ſome particular perſons among them; this can be no other p. 41then a breach of our Covenant, by a cunning artifice of telling news, and a manifeſt endeavour to make a quarrell between the two Nations. And therefore (if they who have power, do not puniſh and ſuppreſſe this unſufferable liberty) God muſt needs viſit for ſuch hypocriſie, and avenge the quarrell of his Covenant upon all ſuch miſcreants, who will rather mingle Heaven and hell together, and break thorow all bonds that very Heathens have ever held ſacred, then miſſe of their own ends and wills, what ever become of the publike, in reſpect of Religion or Government. Theſe, theſe be the men that will deſtroy all, if your wiſedom and juſtice do not ſeaſonably prevent it, although the Lord ſhould give us to tread on the necks of all other enemies.

6. And as for aſsiſting and defending all that enter into this Covenant in the maintaining and purſuit thereof, not ſuffering our ſelves to be by any means drawn from it, either to a defection to the other ſide, or to a detestable indifferency or neutrality in this Cauſe of God. I report me to you, how this hath been performed. Have not many brave and gallant ſpirits received diſcouragements, been many wayes traduced, and at length caſt aſide as broken bottles? Nay, is there not an endeavour in ſome, ſo farre to exaſperate Authority and the whole Kingdome, to break (if it were poſſible) with a whole Nation that for our ſakes entred into this Covenant? Are they few that have made defection to the other ſide? and are there none who were once very hot for the Covenant, even to the puniſhing of thoſe who truly out of conſcience ſcrupled any thing in it at firſt; that are now grown cold and remiſſe; yea, are gone beyond neutrality or indifferency therein? But, to conclude this part of our Triall by the particulars of the Covenant; Let all whom this may concerne, no longer p. 42flatter themſelves with vain imaginations, that God and they be agreed: but know for certain, that there are none in the world further off from agreement with him. For he puts Covenant-breakers in the number of thoſe who are given up by him to their own luſts, and to the moſt vile and outragious abominations that can be committed by perſons incurable and ordained to everlaſting deſtruction, Rom. 1.31. So farre our fourth generall head of Trial.

Rule. 5 5. Laſtly, they who are at agreement with God, agree with all his party, they heartily cloſe with his children and ſervants where ever they meet them, and are enemies to all that are enemies to God. It is ſo in all firme Leagues and Feuds. He that loves him that begat, loves him alſo that is begotten of him, 1 Joh. 5.1. And this Commandement have we from him, that he who loveth God, love his brother alſo, 1 Joh. 4.21. On the contrary, If they meet with Gods enemies, they dare make this appeal to God, Pſal. 139.21, 22. Do not I hate them, O Lord, that hate thee? and am not I grieved with thoſe that riſe up againſt thee? I hate them with perfect hatred, I count them mine enemies.

Trial.Now, conſider ſeriouſly how you ſtand affected to the faithfull ſervants of Jeſus Chriſt. Are you for them indeed? are they in your hearts to live and die together? do you countenance and encourage the faithfull Miniſters of Chriſt? Nay rather is not their fidelity to Chriſt, interpreted pride and ambition after exorbitant power? are not the godly your greateſt eye-ſores, are they not looked upon as a company of ſilly, ignorant, raſh, peeviſh men, becauſe they will not bow or bend in matters of Religion, to humane inventions of any Authority, nor depart ſo much as an hairs bredth from their principles? Or if they be ſometimes made uſe of, in caſe of neceſſity when things cannot be carried on without them, are they not afterwards p. 43by ſome caſt aſide, as people not owned or worthy of any reſpect, eſpecially if a new generation of projectors, (men that are more malleable and fit to be moulded to ſerve turnes) ariſe, and preſent new notions & projects? Or if we do make ſhew of ſome reſpect to this or that eminent man, as Herod to the Baptiſt; is it in truth of heart for the graces of God ſhining in them, or rather to grace our ſelves by countenancing of them? And, how ſtand we affected to all wicked men? are they not our chief, at leſt our ordinary companions? Do we not ſet more by a ſcurrilous wit, a Buffone, then by an holy humble Chriſtian, whoſe ſpeech may adminiſter grace to the hearers? Who are the moſt uſuall companions of many that have given themſelves out Reformed? There is no ſurer triall of a mans inward temper of ſpirit, then by choice of his company. Jehoſhaphat may, in Courtſhip, comply with Ahab, but he ſhall ſurely ſmart for it; ſhouldeſt thou helpe the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord, 2 Chron. 19.2. Let them look to it, who do as he did; that while they run ſuch a courſe, they may not fooliſhly dream that God and they are agreed; for, this bred a quarrell between God and Jehoſhaphat, although a godly Magiſtrate, and eminent for holineſſe of life.

Thus have I endeavoured to bring all to the Teſt, whereupon, I doubt, it will appear that we are not the people we would be taken to be, (being yet very farre from that agreement with God which we ſtand in need of, and reſt upon, as actually made up between him and us,) nor can promiſe to our ſelves that continuance of Gods walking with us which we do expect; but have juſt cauſe to fear his ſudden departure from us, and the expoſing of us and the Kingdom to much more wo and miſery then ever we have yet felt or feared.

p. 44Vſe 3 Wherefore ſuffer the word of Exhortation unto a two-fold duty.

1. Be deeply humbled before the Lord this day, for our want of agreement with him that hath done ſo many, ſo great things for us: for that great enmity and malignity that yet remaineth in us againſt the God of our mercies: for our croſſe affections, and peeviſh paſsions, whereby we are apt upon all occaſions to fly out againſt him; for all our carnall, corrupt and baſe ends and deſignes, which thwart and oppoſe the wiſe, holy and good purpoſes and counſels of our God; for our ſtanding out and refuſing to come into the bond of his Covenant; or, dealing unfaithfully in it; for our want of Zeal for Chriſt in doing our utmoſt, in our ſeverall places and callings, to promote the Reformation of Religion in the Kingdoms of England and Ireland, not only in Doctrine and Worſhip, but in Diſcipline and Government, according to our Covenant; for our great lukewarmneſſe in not endeavouring, as we ought, to extirpate ſuperſtition, hereſie, ſchiſme, profaneneſſe and what ever is contrary to ſound Doctrine and the power of godlineſse, whereby we do in great part partake of other mens ſinnes, and bring our ſelves into apparent danger to receive of their plagues; for want of that reality, impartiality and conſtancy in preſerving the Priviledges of Parliament, and liberties of the Kingdome, which we ought upon all occaſions to expreſſe; many growing weary of the Parliament, and clamouring againſt it as one of our greateſt grievances, and abuſing the Liberties of the Kingdome to all licentiouſneſſe and confuſion: for want of courage and faithfullneſse in the diſcovery of all Incendiaries, Malignants and evil inſtruments, that do palpably and openly hinder and oppoſe that Reformation of Religion which we have bound our ſelves by Covenant to promote; or that ſecretly undermine and way-lay all endeavours of Peace between p. 45the King and his people, or, that labour to make diviſion between the two Kingdoms, or factions and parties among the people, contrary to our Nationall League and Covenant: for want of zeal in doing all we can, according to our places and interests, to maintain and preſerve that bleſsed Peace ſo happily ſetled between England and Scotland, that they might remain conjoyned in a firme League and union to all poſterity, and that juſtice may be done upon the wilfull oppoſers thereof: for our great unwillingneſſe conſtantly to aſsiſt and defend all thoſe that, in this common Cauſe of Religion, Liberty and Peace of the Kingdomes, enter into the Nationall League and Covenant: for our aptneſſe to be withdrawn from that bleſſed Vnion and Conjunction, to the other ſide, or at leſt to a deteſtable indifferency or neutrality in the Publike Cauſe, which ſo much concerneth the glory of God, the good of the Kingdoms, and the honour of the King: for our not humbling our ſelves even unto this day: for our own ſinnes, and for the ſinnes of all the three Kingdomes: for undervaluing the Goſpel: for not receiving Chriſt into our hearts, and walking worthy of him in our lives: for want of a true and unfeigned purpoſe, deſire and endeavour, for our ſelves and all others under our power and charge, both in publike and private, in all duties we ow to God and man, to amend our lives, and each one to go before another in the example of a reall Reformation, that the Lord may turne away his wrath and heavy indignation, and eſtabliſh theſe Churches and Kingdoms in truth and peace: Finally, for want of that Christian and brotherly charity and unity, that every where appears in many ſad rents and dangerous diviſions that daily in all places abound, threatning greater deſolation then the ſword of the enemy, or any other judgement that is upon us.

You ſee what a long roll, what a black catalogue may be brought in againſt us, how many ſins we have to ſpread p. 46before the Lord this day, what great, what ſcarlet ſins we are guilty of, who yet are apt to put farre away the evil day, to grow confident that our danger is over, that we ſhall never ſee that adverſity which have come upon others in the Kingdome, and that God is now ſo faſt tied to us, as never to depart from us, nor to give over walking with us in all wayes of mercy and grace.

This day is ſet apart for ſolemne, ſerious, publike humiliation, and Sermons upon this day, are, or ſhould be ſo managed as to helpe us in this duty: to ſet our ſins before us with their ſeverall aggravations, that we might draw the more water of godly ſorrow out of our rocky hearts, and pour it out before the Lord, as Iſrael at Mizpeh aa1 Sam. 7.6.1 Sam 7:6O therefore, be afflicted, and mourn, and weep, rend your hearts, put your mouths in the duſt through ſhame and confuſion of face, and out of deſire to be humbled to the utmoſt, before the decree of Englands ruins bring forth deſolation, before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you bbZeph. 2.2.Zeph 2:2, as the Prophet ſpeaketh.

Take heed of turning theſe monethly humiliations into formalities, leſt we provoke God more by our hypocriticall mock-faſts, then by any other our ſins, for which we pretend to be humbled on ſuch daies as theſe. Beware of that bull-ruſh humiliation which the Lord complains of, Iſa. 58.8. Who derides not that ridiculous folly of Lewes the 11^th. who wore a Crucifix in his hat, in teſtimony of great devotion; and ſo often as he had ſworn an Oath, or committed other groſſe offence, he would take off his hat, and kiſſe his crucifix, thinking that a ſufficient ſatisfaction for his fault, and then go ſin again as much as before? But there is ſomewhat more to be done by thoſe that would indeed make their peace and agreement with p. 47God. Surely it is meet to be ſaid unto God, I have borne chastiſement, I will not offend any more: That which I ſee not, teach thou me; if I have done iniquity, I will do no more, Job 34.31, 32.

2. This leads me to the ſecond branch of the Exhortation, and which is the other main part of this dayes duty, namely, to labour, before we depart this place, to bring our hearts to come up to a full and perfect agreement with God. This is one of the great errands of all the Ambaſſadours of Chriſt, namely, to pray all to whom they come, in Chriſts ſtead, as though God did beſeech you by them, to be reconciled unto God, 2 Cor. 5.20. Let the power of the death of Chriſt be applyed by faith, to eat out and kill that naturall malice and enmity that naturally rageth in every one of our boſomes againſt God. Mortifie therefore your members which are upon the earth, fornication, uncleanneſſe, inordinate affection, evil concupiſcence, and covetouſneſſe which is Idolatry; for which things ſake the wrath of God comes upon the children of diſobedience, Col. 3.5, 6. Bring your hearts to a perfect compliance with God, in affections, reſolutions, and in all your actions; away with all ſelf-love and ſelf-ends. Men of private deſignes, will betray the Kingdome, Religion, and all the world, if it were in their power, if temptations and opportunities be offered, rather then be fruſtrate of their own ends; what ever ſhew of zeal for Chriſt and the Publike they pretend unto in the carrying on of the Publike Cauſe. It was Calebs comfort, happineſſe and honour, that in managing the publike ſervice of Iſrael committed to him by Moſes, he followed God fully, Numb. 14.24. An excellent paterne for you that are the heads and guides of our Tribes, who are now leading this poor ſinfull Nation thorow a ſharpe and tedious wilderneſſe, where we are to march p. 48thorow rivers of blood, towards a firme and well grounded Peace and perfect Reformation. If any of you have private ends in this publike worke (which God forbid) we ſhall be bought and ſold (as ſometimes Eſther and her people were) not only for bond-men and bond-women, Eſth. 7.4.Esth 7:4but to be deſtroyed, to be ſlain, and to periſh.

Be ſure of this, nothing but a firme agreement with God, and the power of godlineſse, can keep any of you all firme and conſtant to the Cauſe of God and his people. Achitophel was a man of as deep wiſedome, and as great a pretender to the intereſts and ſervice of David and the Kingdom, as is poſſible for any mortall to be towards any King or Kingdome in the world. Yet when Abſolom by wiles and promiſes of greater place and preferment, ſet upon him, he could not ſtand before ſuch temptations. Only an Huſhai, a faithfull, plain, publike-ſpirited man held it out, and at length had the happineſſe to overthrow the counſels of a farre deeper and ſubtle Counſellour then himſelfe, and thereby ſaved both a King and Kingdome. It is the honeſt, plain downright-hearted Counſellour (that ſcornes all private ends, out of ſupernaturall principles) that ſhall carry it at the long runne, and live to ſee all the Achitophels of the time ſent to hell in a ſtring, or in ſome other dreſſe.

Renue Covenant with God this day, and do it heartily, it is a chief worke of the day. If David and Jonathan thought it neceſſary to enter into Covenant a ſecond time (1 Sam. 20.16.) who had never violated their firſt agreement; thinke it not ſuperfluous, but a matter of neceſſity, to renue that Covenant which we have every day broken, and that with a very high hand, by walking contrary unto him, for which he hath brought the ſword upon us, to avenge the quarrell of his Covenant ddLev. 26.24, 25.Lev 26:24Lev 26:25. But, do it in ſincerity: for, all haltings in a Covenant, are the greateſt provocations p. 49that men obnoxious to wrath can poſſibly commit; that great ſinne against the Holy Ghoſt only excepted.

Reſt not here, thinke it not enough to renue Covenant, but minde it and keep it. When thou vowest a vow unto God, deferre not to pay it: for he hath no pleaſure in fooles, Eccleſ. 5.4. Therefore God made a Law to binde men to performance even of voluntary vows, to which they were no way tyed, but by their own voluntary choice. Deut. 23.21, 22. When thou ſhalt vow a vow unto the Lord thy God, thou ſhalt not ſlack to pay it: for the Lord thy God will ſurely require it of thee, and it would be ſinne unto thee. I beſeech you therefore to conſider all that you have Covenanted, but eſpecially in matters of Religion and Reformation. And herein let your ſelves be firſt firme and unmoveable, in ſuch Truths as all the people of God have unanimouſly imbraced, as being undoubtedly founded on the word of God. Shift not opinions with the time; court no party, becauſe great and ſtrong; Thou ſhalt not follow a multitude to do evil eeExod. 23.2.Exod 23:2; nor deferre the doing thy duty for fear of a multitude. It is not in the worke of Chriſt, as in civil affairs: In civil buſineſſe of the ſtate, it is wiſedom to obſerve the genius of the people, and what they will bear: but in the things of Chriſt, it is duty to look only to what he commands, becauſe his Ordinances have this prerogative, to still the madneſſe of the people. Suſpect that man and his counſels, who caſteth off old principles received by all the Churches of Chriſt: and ſhun thoſe men that walke in the darke, that they may hold the fairer correſpondency with all ſects and opinions. A true godly man holds out his principles clearly to all the world (truth ſeeks no corners: he that conceals his Tenets, lyes in the winde for advantage; and you are never ſure of him, nor know where to finde him, unleſſe you can diſcover his moſt hidden p. 50ends and intereſts: And he that will not diſcover his principles, will be ſure to hide his ends. There can be no greater evidence of a rotten heart, and baſe ends, then to be a weather-cock in matters of Religion. And commonly they are in the iſſues moſt pernicious to a ſtate, who, under pretence of new light, can ſhift and change opinions, as men do faſhions: Liberty and licentiouſneſſe in opinions, is one of the greateſt in-lets to all corruptions in the ſtate: Be therefore zealous of promoting Reformation in a cleer and uniforme way, that all may know what to truſt unto. It is true, you muſt not run upon implicite faith: but then, take pains to be informed by thoſe whom you have called to adviſe withall: inquire into the full ſtrength of their Arguments held out by themſelves, and not reſt ſatisfied with ſuch abridgements and interpretations as their Adverſaries pleaſe to ſuggeſt. And if you will have the worke to proſper, ſet to it with one heart and one ſhoulder. Be at peace among your ſelves, and with all thoſe that in ſincerity and plainneſſe of heart, deſire and endeavour to carry on the Lords worke with you, or under you. Stop your ears againſt all whiſperers, that ſeek to make or foment diviſions and quarrels, how ſpecious ſoever their pretences be. If you be not agreed among your ſelves, how ſhall you walke together, in the cordiall, effectuall managing of any buſineſſe? yea, how is it poſſible for you to ſave the Kingdome from deſtruction? Ageſilaus being asked why Sparta had no walls? returned anſwer, that the Citizens agreed together. There is no fortification like to unity: whereas a Kingdom divided againſt it ſelfe cannot ſtand. If you have any private differences, they are not to be now ſo much as remembred. Aristides and Themiſtocles, the heads of two great Factions in Athens, when they ſaw the Perſian to take advantage of their diviſions, and to ſend an p. 51Army to ſubdue them, met, and ſtruck hands, ſaying, here we lay down all our differences, untill we have put an end to the Perſian warre. Have Heathens done thus, and ſhall Chriſtians ſtand upon Punctillo's of honour, when it is indeed a diſhonour to be ſo poor-ſpirited, and an honour to ceaſe from ſtrife? What got Ariſtobulus and Hircanus by their implacable contending for ſoveraignty,Joſeph. Antiq. lib. 14. but only the opening of a way to Pompey to ſubdue both, and to put all the Jews under the Romane yoke? Was not diviſion the deſtruction of Jeruſalem, when Titus came before it? And was not Constantinople loſt to Mahomet the Great by the ſame means; whereas neither Amurath his father, nor Bajazet his grandfather, got any thing but loſſe of men and honour, in attempting that City in former times, when it was better at unity within it ſelfe? It was the wiſedom of Alcibiades and Nicias, two great men of Athens, that were at variance, when they ſaw the wickedneſſe of Hyperbolus in ſeeking the baniſhment of one of them two (he cared not which) by the Law of Oſtraciſme **This Law began about that time, by which ſuch as grew too exorbitant in wealth or power, were baniſhed the City for ten years, that they might not be the heads of factions which might prejudice the publike Plut. in Nicias., that he might afterwards more eaſily deſtroy the other: they ſecretly met, compoſed their differences, and joyned both their parties together, and by that device procured his baniſhment which had ſought theirs. Do but ſerve ſome of thoſe ſo, that labour to ſet you at odds, and it would be a great means of much quiet and ſafety both to you and us.

I conclude all with that of the Prophet, Jer. 13.15, 16. Hear ye and give ear, be not proud: for the Lord hath ſpoken. Give glory to the Lord your God, before he cauſe darkneſſe, and before you stumble upon the darke mountains, and while ye look for light, he turne it into the ſhadow of death, and make it groſſe darkneſſe over this Kingdome forever.

FINIS.

Errata, Pag. 1. mar. l 1. r. foreign. p. 11. l. 13. dele ſuch.

End of the text · Cornelius Burges, The Necessity of Agreement with God (1645)