Apostacies and black-flidings calling one upon another and ecchoing back one to another Come let us joyn our selves to the Lord in a perpetuall Covenant that may not be forgotten You see by this time I have changed my Text though not my project to which purpose I shall remember that in the handling of these words I must not manage my discourse as if I were to make a new entire Sermon upon the Text but onely to improve the happy advantages it holds forth for the pursuite and driving on of my present Vse of Exhortation Come let us joyn c. To this end therefore from these words I will propound and endeavour to satisfie these three Quaeres 1. What 2. Why 3. How 1. What the duty is to which they mutually stirre up one another 2. Why or upon what considerations 3. How or in what manner this service is to be performed And in all these you shall see what proportion the Text holds with the Times The duty in our Text with the duty in our Hands pressing them on still in an Exhortatory way For the first sc What the duty is Answ You see that in the Text is to joyn themselves to the Lord by a solemn Covenant and so is that which we have now in our hands to joyn our selves to the Lord by a Covenant how farre they correspond will appear in the sequell This is the first and main End of a Covenant between God and his People as I have shewed you To joyn themselves to the Lord. The sons of the stranger that joyn themselves to the Lord Isa 56.6 c. And take held of his Covenant This I say is the first and main end of the Covenant in the Text The second is subordinate unto it namely to Enquire thâ— way to Sion i. e. To inquire the way and manner how God would be worshipt that they might dishâ—nour and prevoke him no more by their Idolatries and Superstitions which had been brought in upon the Ordinances of God by the means of Apostate Kings and Priests and Prophets as in Jeroboams and Ahabs reigns c. And for which they had been carryed into Captivity And such is the Covenant that lies before us in the first place as I say to joyn our selves to the Lord to be knit unsepaparably unto him that he may be our God and we may be his People And in the next place as subservient hereunto to ask the way to Sion to enquire and search by all holy means sanctified to that purpose what is that pure way of Gospel worship That we and ouâ— children after us may worship the God of spirits the â—â—od of truth in spirit and in truth in spirit Joh 4. â—3 opposed to carâ—all wâ—yâ—s of will-worship and inventions of men and in truth opposed to false hypocriticall shews and pretences since the Father seeks for such to worship him Now That this is the main scope and aym of this Covenant before us will appear if you read and ponder it with due considerations I will therefore read it to you distinctly this Evening besides the reading of it again to morrow when you come to take it and when I have read it I will answer the main and most materiall objections which seem to make it inconsistâ—nt with these blessed ends and purposes Attend diligently while I read it to you The Covenant WE Noblemen â—his Co 〈…〉 it 〈◊〉 haâ—d to câ—m 〈◊〉 the 〈…〉 and 〈…〉 several pafaâ—â—s of the Câ—â—â—nant to which 〈…〉 Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospel and Commons of all sorts in the Kingdoms of England Scotland and Ireland by the Providence of God living under one King and being of one Reformed Religion having before our eyes the glory of God and the advancement of the Kingdom of our Lord and Saviour Jesus Christ the honour and happinesse of the Kings Majesty and His Posterity and the true publique Liberty Safety and Peace of the Kingdoms wherein every ones private condition is included and calling to minde the treacherous and bloody Plots Conspiracies Attempts and Practices of the Enemies of God against the true Religion and professors thereof in all places especially in these three Kingdoms ever since the Reformation of Religion and how much their rage power and presumption are of late and at this time increased and exercised whereof the deplorable state of the Church and Kingdom of Ireland the distressed estate of the Church and Kingdom of England and the dangerous estate of the Church and Kingdom of Scotland are present and publike Testimonies We have now at last after other means of Supplication Remonstrance Protestations and Sufferings for the preservation of our selves and our Religion from utter Ruine and Destruction according to the commendable practice of these Kingdoms in former times and the Example of Gods People in other Nations after mature deliberation resolved and determined to enter into a mutuall and solemn League and Covenant wherein we all subscribe and each one of us for himself with our hands lifted up to the most high God do swear I. THat we shall sincerely really and constantly through the Grace of God endeavour in our severall places and callings the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our common Enemies the Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the Example of the best Reformed Churches And shall indeavour to bring the Churches of God in the three Kingdoms to the neerest Conjunction and Uniformity in Religion Confession of Faith Form of Church-Government Directory for Worship and Catechizing That we and our Posterity after us may as Brethren live in Faith and Love and the Lord may delight to dwell in the middest of us II. That we shall in like manner without respect of persons indeavour the Extirpation of Poperty Prelacy that is Church-Government by Arch-Bishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiasticall Officers depending on that Hierarchy Superstition Heresie Schisme Prophanenesse and whatsoever shall be found to be contrary to sound Doctrine and the power of Godlinesse least we partake in other mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms III. We shall with the same sincerity reallity and constancy in our severall Vocations endeavour with our estates and lives mutually to preserve the Rights and Priviledges of the Parliaments and the Liberties of the Kingdoms and to preserve and defend the Kings Majesties person and authority in the preservation and defence of the true Religion and Liberties of the Kingdoms that the world may bear witnesse with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish His Majesties just power and greatnesse IV. We shall
I Conceive these three Sermons may be of much use for the promoting of the publike service in taking the late solemn Covenant both here and throughout the Kingdoms Decemb. 5. 1643. JOSEPH CARYL THE QUARRELL OF THE COVENANT WITH THE PACIFICATION OF THE QUARRELL Delivered in three SERMONS on Levit. 26.25 and Jere. 50.5 By Thomas Case Preacher of the Word in Milk-street LONDON And one of the Assembly of DIVINES 2 Chron. 23.16 And Iehojada made a Covenant between him and between all the People and between the King That they should be the Lords people Nehem. 10.28 And the rest of the people the Priests the Levites the Porters the Singers the Nethinims and all they that had separated themselves from the people of the Lands unto the Law of God their Wives their Sonnes and their Daughters every one having knowledge and having understanding They clave to their Brethren their Nobles and entred into a Curse and into an Oath to walk in Gods Law which was given by Moses the servant of God and to observe and do all the Commandments of the Lord our Lord and his Judgements and his Statutes c. London Printed for Luke Fawne and are to be sold at the sign of the Parrot in Pauls Church-yard 1644. To the Right Honourable John Lord Maitland and to the Reverend Master Alexander Henderson Master Samuel Rutherford Master Robert Baly and Master George Gellispe Commissioners of the generall Assembly of the Church of Scotland to the Assembly of Divines in England Noble and worthy Commissioners THis Covenant so unanimously so religiously entred into by the Honourable Houses of Parliament and Reverend Assembly Gods two faithfull Witnesses now in England as by your selves also was afterward sent to the City where amongst the rest of the Ministers I was to take my share in preparing the people The Work being so solemn and great I bethought my self how I might best serve this blessed Design The time gave me some advantage it falling in the course of my Ministry to preach thrice between the Warning and the Taking I engaged my thoughts distractions will hardly allow me to say Studies wholly upon this Work and blessed be God not without much encouragement The readinesse I found in the People to close with the invitation of God and Parliament expressing it self not onely in the multitudes but in the affections of them that offered themselves to this Service made visible in tears of joy Yet when I had Preacht my Sermons and admâ—â—â—â—â—red the Covenant I found I had not done my work Importunity prest me to make my thoughts publike and consulting with the neâ—â—sâ—itice of the multitudes of poor ignorant People that want a Teaching Minister while the Kingdom waits for the Covenant rather then with mine own unfitnesse I was not disobedient to the Motion I had rather appear in my weaknesse then â—nwillingnesse to serve the publike good Thousands of the poor untaught people will be glad of this help the knowing will not despise it if 〈◊〉 if otherwise they shall trouble themselves more then me And now Right â—â—noralde and Reverend These poor endeavours such as they are make hold to present themselves unto you Streams do naturally run back into the Bosom from whence they issued God hath pleased to â—onour your Nation in making them the First-fruits and Pattern of a Through 〈…〉 to Vs and all the rest of the 〈…〉 This Covenant received its first life in Scotland though it came to its first breathing in England You sent it not with more affection then it was entertained with gladnesse and joy by our Worthy Parliament and Learned Assembly and although with some small Additions yet such as did rather render it more it self then vary it I shall not need to beg your Patronage for my Self or Labours in promoting this Service The Oath of God is upon you whereby we are contented to confesse what in your patheticall Letter to our Assemblie you were pleased upon other respects to acknowledge That your Assistance is become your Debt To all that enter into this League and Covenant in the maintaining and persuance thereof To the payment whereof Your selves are already come through a painfull and hazardous travell to joyn your Learned Assistance with our Faithfull Assembly to which your presence addes both strength and Ornament while Thousands of your Nation are preparing their Brotherly addresses to pay the same Debt to the whole Kingdom now almost in as great an exigence as once the Gibeonites were when their five Kings with all their united forces were within few dayes march to take a bloody and unnaturall revenge for their entring into Covenant with Joshua Onely We beseech you account it not our distrust or jealousie if sometime you hear us complaining with the Mother of Sisera Why are their Charrets so long in coming Why stay the Wheels of their Charrets We know the Mercy and Righteousnesse of Joshuah dwels in your Bosoms which cannot suffer you to deny or delay that Assistance to your Brethren whom you have invited into the League and Covenant of God upon so fair and honourable termes which Joshuah durst not deny unto the enemies of God and his people Because they had sworn unto them by the Lord God of Israel Josh 9.19 Although by a Serpentine wilienesse they had wound themselves into that Association Joshuahs Conscienciousnesse of that Obligation carried Him and his Army all night to the rescue of the Gileoniles Josh 10.9 And truely we doubt not but your â—endernesse of this Oath of God between England and Scotland had before this time brough in your prepared forces to the succour of your end â—ngered Brethren had not our Creature-considence unthankefulnesse and other hidden Remorâ—s hung at the Keel and Bottome of this Expedition The Searcher of Hearts and Father of Mercies discover and remove the accursed thing whatsoever it is That it may no longer obstruct their timely approach nor render it when it comes unanswerable to our fainting Expectations The Lord of Hosts bring in your Forces and come in with them his Terrour go before them and his Glory be their Rereward So shall they like a Mahanaim the Host of God be a dread to the Enemies a Reviving to the languishing hopes of Gods people and a powerfull means to assist our Parliament and Armies in the setling of that blessed Peace and Reformation for which both the Nations have Lifted up their Hands to the most High God Sirs In the midst of all these Calls and Expectations pardon and own me if I humbly claim my share for my Self and poor Endeavours both which he cordially devotes to yours and the Kingdoms service who is Yours In all Gospel Offices to honour and serve you THOMAS CASE To the Reader READER THe fears of unworthy Accommodations which have possest 〈…〉 Spirits God hath hitherto graciously prevented by the Wisedom and Piety of our worthy Senators in Parliament who yet have lest no stone unturned for the
their burdâ—n to renew it again and to make it more full stâ—â—le and impregnable then ever A perpetuall Covenant that shall not be forgartâ—a which hints a 3. Answ And that is there was never yet so full and strict a Covenant tendred to us since we were a people Former Covenants have had their dâ—fect and failings like the best of Gods people But I may say of this in reference to other Covenants as Solomon of his good House-wife in reference to other women Other Dâ—ughtâ—rs have done well but thou best exceeded thâ—m all Other Covenants have done well but this hath exceâ—dâ—d them all hâ—e Paul among the Apostles it goes beyond them all though it seems to be bâ—rne out of duc time Now if your Lâ—sâ—s and Covenants among men be either 〈◊〉 or forâ—â—ited need men perswade you to have them renewed and pâ—rfected Of how much greater concermnent is this between God and us Oh you of little faith 4 You receive the Sacrament of the Lords Supper once a 〈◊〉 and some will not be â—â—pt off though they have no pâ—rt nor portion in that Mystery say the Ministers of Christ what they can and the Sacrament is but the Seal of the Covenant consider it and be convincâ—â—d But secondly it is objected Oâ— 2. We â—â—â—â—at 〈…〉 There be some Clauses in this Covenant that serve rather to 〈◊〉 us further from God thâ—n prâ—â— us neâ—râ—r to Vint as binding us to enquire the way to Sion of man rather then of God to receive the Law of Reform then from Sâ—otland aâ—d other 〈◊〉 and not from the lips of the 〈◊〉 Prophâ—t of the Churches 〈…〉 In the 〈◊〉 we swâ—â—r first to â—â—â—ntain the Religâ—â— as it is already 〈…〉 in Doctrine Goâ—â—â—â—mâ—â—â— and 〈…〉 when in fiul the mest shall sweat they know not what and seconâ—ly we swear to conserm our selves 〈…〉 England to their 〈◊〉 and 〈◊〉 in Scotland which is presbyteriall and for ought we know as much tyrannicall and more Antichristian then that of Prelacy which we swear to extirpate yea some have not been afraid to call it The Antichrist that is now in the world Answ 1. To whom I first answer beseeching them in the bowels of compassion and spirit of meeknesse to take heed of such rash and unchristian censures lest God hear and it displease him and they themselves possibly be found to commit the sin Isai 5 20. and incurre the woe of them that call evill good and good evill Secondly Whereas they object that many shall swear to they know not what the most being totally ignorant of the Discipline of Scotland and very few understanding it distinctly I would have these remember and consider two examples in Scripture the one of King Josiah 2 2. Instances 2 Chro. 34 30 3â— 32. Nehe. 10.28 the other of the Women and children in Nehemiahs time Josiah as the Text tells us not being above eight yeers of age as Vers 3. While he was yet young began to seek after the Lord God of David his Father and in the twelfth yeer he began to purge Judah and Jerusalem c. And this purging and Reformation he did by Covenant wherein he sware to walk after the Lord and to keep his Commandements and his Testimonies and his Statutes Which surely at that age we cannot conceive he did distinctly and universally understand no more could all the Men their Wives and their Sons and their Daughters that took the Covenant in Nehemiahs time understand all things inparticular to which that Covenant did binde them since they did enter into a Gurse and an Oath not onely to refuse all inter-marriages with the Heathen as Vers 30. but also to walk in Gods Law which was given by Moses and to observe and do all the Commandments of the Lord and his judgements and his Statutes Surely there were in this multitude not an inconsiderable number that were not acquainted with all the Morall precepts Judiciall Laws and Ceremoniall Statutes which God commanded the people by the hand of Moses 2 2. Objections against these Instances There be two things I know that may be replyed against these Instances 1. That of those women and children in Nehemiah it is said in the same place They were of understanding Vers 28. Every one having knowledge and having understanding Vers 29. They 〈◊〉 unto their Brethren their Nobles and entred into a curse c. 2. That there is a great difference between the Laws and Statutes to which they sware and this Government and Disciplâ—â— to which we sware in this Covenant Those Laws and Statutes were ordained immediately of God himself and therefore being insallibly right unquestionably holy and just and good Jâ—siah and the people might lawfully sware observance to them with an implicite faith but not so in a Government and Dâ—â—â—â—â—pline set up by man by a Church be it never so pure and holy for their light being but a borrowed light and they not priviledged with an infallible spirit as the Apostles their Resolations and Ordinances may be lyable to mistake and errour and therefore to sware observance to them by an implicite faith is more then comes to their share and as unwarrantable as it is unsafe for a people or person to do who are yet ignorant or unsatisfied in the whole or in any particular To these Objections I rejoyn Answer to these Oâ—â—ectiâ—â— First That that Description of the Covenanters in Nehemiah That they were of understanding and knowledg supposeth not a distinct actuall cognizance of every particular Ordinance Judgement Statute and Provision in all the three Laws Morall Judiâ—iall Ceremoniall in every one that took the Covenant that being not onely needlâ—sse but impossible but it implies onely a capacity to receive Instruction and Information in the things they sware unto though at present they were ignorant of many of the severalls contained in that Oath And so farre this Rule obtains among us Children that are not yet come to understanding and fools being not admitted to this service as not capable of instruction Ans 2 To the second though more considerable yet the answer is not very difficult For First We do not sware to observe that Discipline but to preserve it I may preserve that which in point of conscience I cannot observe or not at least sware to observe Secondly We sware to preserve it not in opposition to any other forme of Government that may be found agreeable to the Word but in opposition against a common Enemy which is a clause of so wide a latitude and easie a digestion as the tenderest conscience need not kick at it This preservation relating not so much to the Government as to the persons or Nation under this Government not so much to preserve it as to preserve them in it against a Prelaticall Party at home or a Popish Party abroad that should attempt by violence to destroy them or to force another Government upon them that should
people to all generations To them that object out of conscience Master Hinderson and Master Nyes Speech these poor resolutions may afford some relief if not satisfaction or if these slender endeavours fall short of my designe and the Readers desires herein I shall send them * Master Caryll Master Soloman to their labours who have taken more aâ—le and fruitfull pains in this subject To them that object out of a spirit of bitternesse and Malignity nothing will suffice Quod vult non quod est audit semper qui decrevit errare Chrysost He that is resolved to erre is satisfied with nothing but that which strengthens his errour And these I leave to such arguments and convictions which the Wisedom and Justice of Authority shall judge more proper while I proceed to the second Quaere propounded The Why I come now to the second Quaere propounded for the managing of this Use of Exhortation sc Why Why Or upon what Considerations we may be perswaded to undertake this Service To enter into this holy Covenant First Motive Gods dishonors by our former Violations of Covenant And the first Motive that may engage us hereunto is the Consideration how exceedingly God hath been dishonoured among us by all sorts of Covenant-violation as hath been formerly discovered at large in the avenging whereof the Angel of the Covenant stands as once at the door of Paradice with a flaming sword in his hand ready to cut us off and cast us out of this Garden of God this good Land wherein he hath planted us thus long Numb 12.14 I may say unto you therefore concerning our selves as once Moses in another case concerning Miriam If her Father had but spit in her face should she not be ashamed c If our Father had but spit in our face by some inferiour correction should we not be ashamed Ought we not to be greatly humbled before him How much more Isa 42.25 when He hath poured out upon us the fury of his wrath and it hath burned us and the strength of battle and it hath set on fire round about Should we not lay it to heart and use all means to pacifie the fiercenesse of his anger lest it burn down to the very foundations of the Land and none be able to quench it Yea Secondly Second Motive That such a means of recovery is yet left us A wonderfull mercy and an high favour may we count it from our God That yet such a Soveraign means is left us for our recovery and reconciliation Infinite condescention and goodnesse it is in our God That after so many fearfull provocations by our unhallowed and treacherous dealing in the Covenant he will vouchsafe yet to have any thing to do with us That he will yet trust or try us any more by admitting us to renew our Covenant with His Majesty when he might in justice rather say unto us as to the wicked What have you to do Psal 50.16 17. that you should take my Covenant into your Mouths seeing you hate instruction and cast my worsd behinde you Certainly had man broke with us as oft as we have broke with God we should never trust them any more but account them as the off-scouring of mankinde the vilest the basest that ever trod upon Gods ground and yet that after so many unworthy and treacherous departures from our God after so much unfaithfulnesse and perfidiousnesse in the Covenant such as it is not in the capacity of one man to be guilty of towards another that God should say to us as once to his own people Thou hast played the Harlot with many Lovers Jere. 3 1 yet return to me saith the 〈◊〉 Oh wonder of free-grace Oh might this priviledge be offered to the Apostate Angels which kept not the Covenant of their Creation nor consequently their fust estate and to the rest of the damned souls in hell would God send an Angel from Heaven to preach unto them a second Coâ—â—â—ant upon the laying hold whereon and closing wherewith they might be received into grace and favour how would these poor damned spirits Sestirre themselves what ratling of their red-hot chains what shaking of their fiery locks In a word what an uproar of joy would there be in hell upon such glad tiâ—â—gs How many glorious hurcheâ— as Capernaum Bethsaida the seven Churches oâ— Asia with others in latter times have for their Covenant-violation been cast down from the top of Heaven where once you sate in the beauty and glory of the Ordinances to the very bottome of hell a dark and dolefull condition and God hath never spoken such a word of comfort nor made any such offer of recovery and reconciliation unto them as he hath done to us unto this day Surely He hath not dâ—lt so with every People c. Let it be our wisedom and our thankfulnesse to accept of it with both hands yea both with hands and hearts If God give us â—â—arts suitable to this price that is in our hands Covenanting hearts as he gives us yet leave and opportunity to renew our Covenant it will be to me a blessed security that we are not yet a lost people and a new Argument of Hope that he intends to do England good If neglected and despised Whether this may not be the last time that ever England shall hear from God I much doubt unlesse it be in such a voice as that is I would have healed England Ezâ—â— 24.23 and she will not be healed because I would have purged thee and thou art not purged thou shalt not be purged from thy filthinesse any more till I have caused my fury to rest upon thee The Lord forbid such a thing For How shall we escape if we neglect so great salvation Thirdly We may be mightily encouraged to this service Third Motive It is the Priviledge of Gospel-times Ezek. 37.16.22 in as much has it is prophesied of as the great Duty and Priviledge of Gospâ—l-times You see the Evangelicall-day is one of those dayes wherein this prophesie and promise must be fulfilled And it is the same Priâ—iledge and Happinesse which was prophesied of under the type of the sticks made one in the hand of the Prophet Ezâ—kul For though in the literall sence it be to be understood as it is exprest of the happy re-union of that unhappily divided seed of Jacob Joseph and Ephraim Israel and Judah yet in a Gospel-sence it is to be applyed to the Churches of Jesus Christ in the latter dayes which though formerly divided and miserably torne by unnaturall quarrells and wars yet Christ the King of the Church hath a day wherein he will make them one in his own hand The great and gracious designe which we humbly conceive Christ hath now upon these two Nations England and Scotland even after all their sad divisions and civiâ— discords to make them one in his right hand to all Generations And this gives me assurance
greatnesse from such an excellent Ordinance God makes it by a strange but a righteous hand an occasion of misery and ruine to them and their posterity to many generations Christians labour to set up God in this day and duty wherein you engage your selves so nigh unto him and if you would have heavenly blessings see that you propound and pursuâ— heavenly Ends and Ayms Lest while you come to make a Covenant with God you commit Idolatry against him whatsoever we make our ultimate and highest end we make our God If therefore you cannot make God your sole your onely End yet be sure you make him your choicest your chiefest End keep God in his own place and let all self-respects whatsoever vail to his Glory according to that great Rule 1 Cor. 10.31 Whether you eat or drink or what ever you do do all to the glory of God Fifthly To do this businesse to Acceptation Fifthly with cheerfulnesse 2 Cor. 9.7 we must do it cheerfully as God loves a cheerfull giver so he loves a cheerfull hearer a cheerfull Petitioner and a cheerfull Covenanter and you have it in the Text to Come let us There is their readinesse and cheerfulnesse to the work as it was that for which the Apostle doth commend his Maâ—â—donians in another service This they did not as we hoped 2 Cor 8.5 but first gave themselves to the Lord So these they give themselves to God of their own accord Come let us Oh that the Ministers of the Gospel might have occasion to make the same boast of you concerning this solemn Ordinance before you that they might say and rejoyce that you were a people that gave your selves to the Lord and unto the work of Reformation not by a Parliamentary fear or by our Ministeriall compulsions but above our hopes and beyond our expectations of your own accord See what a wonder not onely of cheerfulnesse but of joy and triumph is recorded of the Jews in King Asas time in their taking of the Covenant They sware unto the Lord with a loud voice 2 Chro. 25.14 and with shouting and with Trumpets and with Cornets And all Judah rejoyced at the Oath for they had sworn with all their hearts c. There was indeed a severe mulâ—t a capitall censure inacted against those that should refuse and reject this Ordinance They should be put to death Vers 13. whether great or small whether man or woman A very grievous censure but it seems there was neither need nor use of it For all Judah rejoyced at the Oath The people lookt upon this service not as their pressure but as their priviledge and therefore came to it not with contentednesse onely but an holy triumph and so saved the Mastigrate and themselves the labour and charges of executing that sentence on Delinquents Oh that this may be your wisedom and honour That what ever penalty the Honourable Parliaments of either Nation shall in their wisedom think fit to proportion to the grievous sin of rebelling against this Covenant of the Lord. And it seems by the instance before That whatsoever penalty they shall ordain lesse then death will not be justice onely but Moderation I say whatever it shall be it may be rendered uselesse and invalid by the forwardnesse and rejoycings of an obedient people That all England as well as Scotland would rejoyce at the Oath and swear with all their hearts c. For certainly it will not be so much our duty as our Prerogative as I have shewed you before to enter into Covenant with God and his people It is the day of Gods power Psal 120.3 the Lord make you a willing people And as a testimony of this willingnesse and joy imitate the people here in the Text and stirre up one another and provoke one another to this holy service Let us joyn our selves to the Lord c. They expresse their charitie as well as their joy They would not go to Sion alone They call as many as they meet with them Come let us joyn our selves to the Lord. Oh that this might be your temper It is the very Character of the Evangelicall Church both as Isaiah and Micah have described it Their words be the same Many people shall go and say Come yee Isai 2.3 Micah 4.2 and let us go up to the Mountain of the Lord. Oh that while Nentralls and Malignants do discourage one another and set off one another and embitter one anothers spirits God and his Ministers might finde you encouraging each other and provoking one another and labouring to oyl one anothers spirits to this as other Gospel dutie and prerogative God could not chuse but be much pleased with such a sight I might have made this a distinct Qualification but for brevity sake I couch it under this head I come to the last If you would be Accepted Sixth and last Qualification Faith in reference Bring faith with you to this service And that in a fourfold Reference To God To The Ordinance To Our selves To Jesus Christ First In reference unto God For 1. To God Heb. 11.6 He that will come to God in any Ordinance must believe that God is and that he is a rewarder of them that diligently seek him There is nothing God takes better at his peoples hand then when they come with their hearts as full of good thoughts of God as ever they can hold such as Loe this is our God we have waited for him Isai 25.9 and he will save us we have waited for him we will be glad and rejoyce in his salvation He will save we will be glad i. e. God will undoubtedly give us occasion of gladnesse and triumph in his praises Oh sweet and blessed confidence of divine goodnesse How well doth this become the children of such a Father who hath stiled himself the Father of mercies Good thoughts of God do mightily please and even engage God to shew mercy to his people Heb. 4.15 Let us therefore come with boldnesse to the throne of grace even in this Ordinance also That we may obtain mercy and finde grace to help us in this time of our need Secondly 2 2. To the Ordinance Let us bring faith in reference to the Duty As we are to believe well of God so we are to beleeve well of the Duty that it is an Ordinance wherein God will be sanctified and 〈◊〉 of them that seek him It is not enough that we seek him in his Ordinance but that we beleeve it to be his Ordinance 〈…〉 faith Rom. 14.12 is sin he speaks not of a faith that doth justifie the person but of a faith that doth justifie the performance that is a 〈…〉 that the work whatsoever it is is such as the word will bear me out in it such as God himself doth approvâ— To do doubtfully is to do sinfully an 〈…〉 God 3 3. In reference 〈◊〉 Ives Thirdly Bring 〈◊〉
in reference to your own persons beleevâ— that God will accept of them in this Ordinance whatever your successâ— shall be in regard of the Kingdom yet you shall find 〈…〉 in regard of your persons Isa 64.5 so the Church Thou meetest him that rejoyceth and worketh righteousnesse those that remember thee in thy wayes When a people or person can say as the Church in another place Isa 26.8 In the way of thy Judgements have we waited for thee O Lord the desire of our soul is to thy name and to the remembrance of thee God will not stay till they come unto him but he will 〈◊〉 them half way thou meâ—test him c. like the father of the Prodigall while they are yet half way he will see and run and mâ—et and fall upon their neck and while they weep at his feet tears of contrition he will weep over their necks the tears of compassion Oh stirre up your selves and engage your faith to beleeve and expect a gratious entertainment if God â—eâ— you coming in the integrity and uprightnesse of your hearts to enter into Covenant with God to take him as your God and to give up your selves to be his peoplâ— to take away all from sin and to give all to Jâ—sus Christ be will certainly take it well at your hands and say unto you Come my peoplâ— and welcome I 〈…〉 you shall in my people 4 4 In reference to Jesus Christ which that you may not misse of In the fourth place Come believingly in reference to Jesus Christ Be sure you bring a Christ with you Eph. 1.6 for he hath made 〈…〉 in the beloved Come without a Christ and go without acceptance The day of Attonement among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called dies Cippuâ—â—m the day of Expiation and the word Cippurim is derived from an Hebrew Root that signifies to Cover and so the day of Attonement was as much as to say The day of covering the covering of nakednesse as Revel 3.18 Revel 3.18 Psa 32.1 and the covering of sin as Psal 32.1 Blessed is the man whose transgrâ—ssion is forgiven and whose sin is covered In which very name of the day the ground or reason is held forth why it was called a day of Attonâ—mentâ— sc Because it was a day of conering wherein Christ was typified who is the covering of the Saints the lâ—ng white Robes of his Righteousnesse covering both their 〈◊〉 and performances so that the naâ—ednesse of neither doth appear in the eyes of his Father Num 23.21 He hath beheld no iniquity in 〈…〉 neither hath seen perversenesse in Israel Why Not because there was no iniquity in Jacob or perversenesse in Israel for there was hardly any thing else but because their iniquity and perversenâ—ssâ— was hid from his eyes being covered with the Mantle of his Sonnes Righteousnesse the Messiah which he had promiseâ— and they so much looked for Let us therefore in this service as in all Rom. 13.14 Put on the Lord Jesus That as Jacob in the Garments of his â—lder brother Esau so we in the Gâ—rments of our elder brother Jesus may finde acceptance and obtain the blessing And thus much be spoken concerning the first Branch of this third Quaere How to acceptation How to perpetuitie I come now to the second branch of it and that is Answ How to perpetuitie Or How may we perform this service Directions so that it may be an 〈…〉 Covenant that may never be forgotten To that end take these few brief Directions and I have done Gâ—â— soul affliction for former Covenantvâ—olations First Labour to come to this service with much soul-affliction for former violations of the Covenant either in refusing or pâ—â—phâ—â—ing or breaking thereof The foundations must be laid low where we would build for many Generations In what deep sorrows had you need to lay the foundations of this Covenant which you would have stand to eternity that it may be an everlasting Covenant c. This you have in the Text They shall seek the Lord going and weeping weeping in the sence of their former rebellions and â—pestacies whereby they forfeited their faith and brake their Covenant with the Lord their God and it was no ordinary flâ—â—ght businesse they made of it A voice was heard upon the high places 〈◊〉 3.22 weeping and supplication c. They were not a few silâ—nt tears no they lift up their â—oices and wept as it was said of Esau c. They cryed so lowd that they were heard a great way off A voice was heard upon the Mountains Zech 12.11 22. and it was as bitter as it was lowd A great mourning as the mourning of Hadedrimmon in the valley of Megidde when all Judah 2 Chron. 35 2â— â—â— Jerusalem Jeremiah the Prophet and all the 〈◊〉 bewailed the death of their good King Josiah with a grievous Lamentation and made it an Ordinance for ever c. Oh that as we have their service in hand so we had their hands and their hearts to manage it with Rivers of tears for our former vilenesse that we could weep this day together and afterward apart 〈◊〉 12. â—â— as it is prophesied Every family apart and our 〈…〉 yea and every foul apart that we have dealt so 〈◊〉 with so good a God so unfaithfully with so faithfull a God That we could put our Mouthâ—s in the dust and smite upon our â—â—â—gh and be ashamed and confounded for all the Wickednesse we have committed against God and his Covenant in any or all thâ—se wayes Such a Posture God will see us in before he will shew us the way to Sion before he will reveal to us the Modâ—ll and Plattorâ—â—â— of Reformation for so was his charge to Ezekiel If they be ashamâ—d of all that they have done 〈…〉 shew them the formes of the house and the fashion thereof and the goings out thereof and the comings in thereof and all the forms thereof and all the Ordinances thereof and all the forms thereof and all the Laws thereof and write it in their sight c. Surely This blessed Prophesie hath an eye upon our times for this is one of those dayes as I told you before wherein God will make good these gratious words unto his people and God hath called together his Ezekiels his Ministers to shew the House i. e. Vers 1. The forme and pattern of the Evangelicall House or Church unto the House of England and Scotland Shew the House to the House of Israel that they may be ashamed That is shew them the outside thereof shew them that there is such a House which they never yet beheld with their eyes that they may be humbled and ashamed of their former Idolatries c. And thus do our Exekiels tell us there is a way of Gospel Government of such beauty and excellency as our eyes never yet beheld nor the eyes of our