Idolatry and Idols of high places Images and groves yet now he goes on to a more thorough reformation and put away the remainder of abominable Idols â—ut of all the Land of Iudah and Bâ—â—jamin and out of the Cities which he had taken from 〈◊〉 Ephraim and renâ—wed the Altar of the Lord for ever where Idols goe up Gods Altars goe downe therefore he pulleth downe the one and setteth up the other And not this alone but he offered â—nto the Lords great sacrifes and both himselfe and his people 〈◊〉 into a Covenant to seeke the Lord God of their fathers with all their heart and with all their soule that whosoever would not seeke the Lord God of Israel should be put to death whether small or great whether man or woman and they firme unto the Lord with a loud voyce and with shouting and with trumpets and with Cornâ—ts And all this immediately upon the deliverance and victory which he had obtained for in vers. 11. it is said expressely that they offered unto the Lord the same time or in that very day of the spoilâ— which they had brought 700. Oxan and 1000. Shâ—â—pâ— meaning of those which they had carryed away from the Ethiopians that came out to battaile against them So that now you see another solemne 〈◊〉 entred into not by Asa alone but by all the people of God â—â— Covenant solemnized in publique by Sacrifiâ—â— by Oâ—th and under the highest penaltie of death it selfe to all that should not observe it In pursuit of which Covenant see what he presently did He spared not his owne Mother that regarded it not For when he perceived that notwithstanding thiâ— Covenant the Queene his Mother 〈◊〉 would needs retaine her puppet Gods still and amongst the rest one abominable Idol in a grove so obscone as it is not fit to be named 〈◊〉 a obseâ—â—â—th that it was Priâ—pâ—â— and conjectureth thencâ— that shâ— was not only a grosse Idolatrosse but an abominable stumpâ—â— b for ordinarily Idolatry and adultery spirituall and bodily fornication goe together c It is said that â—â— removed her from being 〈◊〉 because she had made â—â— Idol 〈◊〉 grove and Asa cut down her Idol and stampâ— iâ— and 〈◊〉 is at the brooke 〈◊〉 vers. 16. Which passâ—gâ— iâ—â—â— prest with an emphasis iâ— 1 King 15. 11. Als◠〈◊〉 his Mother eveâ— Her â—â— removed from being 〈◊〉 Although a Queene although a Mother * yet ever her he deposed from her dignitie This he did and this he must doe not only by reason of that voluntary Covenant into which he had entred but by vertue of the speciall Command of God himselfe in what ever relation she had stood unto him Yea in Deut. 13. 6. the Law was more strict for though she had been neerer than a Mother even the wife of his bâ—some yet if she were an Idolater and should entise him secretly saying Let us goe and serve other Gods she must have been put to death and his own hand must have been first upon her vers. 9. You now see the point proved in the generall that thus it is with Gods people upon any notable deliverance * they enter anew into solemne and strict Covenant with God 2. But more especially ought this to be the care of the Church when God gives her deliverance out of Babylon out of that servitude and bondage which of all other was most heavy and lay longest on her See this in some instances both on Gods part ayming at this in giving deliverance and on his peoples part performing this after deliverance from Babylon On Gods part first This was foreshewed under the similitude of the basket of good figs Jer. 24. 5. There it is said by the Lord the God of Israel Like these good figs so will I acknowledge them that are carryed away Captive of Iudah whom I have sent out of this place into the Land of the Chaldeans for their good for I will set mine eyes upon them for good and I will bring them againe to this Land c. And in the seventh verse it followeth I will give them an heart to know me that I am the Lord and I will be their God for they shall returne unto me with their whole heart He will give them an heart to know him to returne and become his people which cannot be without a Covenant Againe That this is that which Gods heart is exceedingly set upon and full of namely that he never meant to bring his people backe from Babylon but upon this very condition albeit it was a great while ere it was done and therefore they thrived accordingly as we shall shew anon will yet further appeare by many other passages of the Prophecy of Ieremy to passe by sundry other Prophecies uttered by Isaiah Micah and others In Ier. 30. 18. we shall finde a Prophecy that this should be done and I shall shew by and by that it was afterwards performed Behold saith the Lord I will bring againe the captivitie of Iacobs tents and have mercy on his dwelling places c. and in vers 21. I will cause him to draw neere and he shall approach unto me and then as one assured of it and admiring at it he presently adds for who is this that engaged his heart to approach unto me saith the Lord That is both Governour and people all of them should binde and engage themselves not their outward man alone but even their very heart and soule also by solemne Covenant to be the Lords That this was the meaning is cleare by the next verse Ye shall be my people and I will be your God For it was such an engaging of their hearts aâ— that out should say I am the Lords and another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord and sirname himselfe by the name of Israel Isa. 44. 5. So againe in Ier. 31. the Lord having first promised to bring back the captivitie he subjoynes Behold the dayes come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iudah nor according to the Covenant which I made with their fathers in the day that I tooke him out of the Land of Egypt which my Covenant they brake although I was an husband unto them saith the Lord But this shall be the Covenant that I will make with the house of Israel After those dayes faith the Lord I will put my Law in their inwâ—rd parts and write it in their hearts and will be their God and they shall be my people Here is a Covenant God begins the 〈◊〉 but his people follow They imbrace the Covenant and joyne themselves by mutuall Covenant to him He puts his Law into their hearts for this very purpose Once more In Ier. â—2 â—7 there is a promise that God would gather his people out of all countries whither ther he
all that will enter into Covenant with God And this was part of Gods Answer to the Jewes enquiring of the Prophet whether they should continue their solemne Fasts Zach. 7. Therefore herein deale impartially and throughly for hereby the Throne it selfe is established It is true a difference must be put between those that are only led on in evill wayes by others and those that are leaders of others but it becomes not me to prescribe to you in this case your own wisdome will teach you that Only I am to pray you that if you shall find any escapes to have been made in the Ordinary Courts of Justice in the condigne punishment of Murder and Idolatry take notice of them and there be sure to strike home as Samuel did where Saul himselfe had been too indulgent There is nothing makes you such faire Images of God in the relation you now stand as due execution of Justice and Judgement Therefore if you will indeed enter into a Covenant let this be done 4. Do your best to draw as many others as you can the same way Parents and Masters are bound to take care that their children and families do feare and serve God as well as themselves And You who now appeare before him in behalf of the kingdome as you must enter into a Covenant for them as well as for your selves so must you do your utmost that they also for themselves may passe under the same Covenant with you The representative Body of Israel that stood before the Lord to make a Covenant in Deut. 29. 15. made it not only for themselves and such as were present but for all that were absent also And Iosiah when he entred into a Covenant himself he not only caused all that were present of Iudah at the house of the Lord to stand to it 2 Chron. 34. 32. But he made all Israel to serve even to serve the Lord their God vers. 33. that is to strike a Covenant with him Therefore take care that all others when you returne home may make a Covenant before the Lord to walk after him in all his Commandements that God may be set up more and more and the hearts of all men may be lifted up in the wayes of the Lord to take hold of his Covenant also If you do not this you do nothing formore is required at your hands than of private persons who yet are bound to call upon others as the men in my Text saying Come and let us joyne our selves unto the Lord in an everlasting Covenant 5. Would you have this to be done namely that all should appeare before God in Zion for this purpose Then set up Way-markes to direct them thither Take speciall care that the Ordinances of God be set up and held up in more puritie and plentie Down at once with all inventions and fancies of men which corrupt and adulterate the pure worship of God Let none but He be worshipped and let no worship be thrust upon him which himselfe hath not prescribed Herein especially yet still within your bounds be zealous and quit your selves like men Above all take better order for the more frequent and better performance and due countenancing of that now vilified but highly necessary Ordinance of Preaching which albeit it be Gods own arme and power unto salvation is yet brought into so deep contempt and by none more than by those who should labour most to hold up the honour of it that it is made a matter of scorne and become the odious Character of a Puritan to be an assiduous Preacher Yea so farre have some men run mad this way that it is held a crime deserving Censure in the highest Ecclesiasticall Court in this Kingdome to tell but a few Clergy men out of a Pulpit that it is an essentiall part of the Office of a Bishop to Preach * Some of you know that I belye them not And is it not then high time to vindicate the honour of Preaching from those virulent and scurrilous tongues and pens that have of late daies more then ever blasphem'd this Ordinance and to take more pitie of the many darke and barren parts of this Kingdome where many scarce have a Sermon in seven yeeres nay some as divers of worth do credibly report not in their whole lives Hath not God himselfe said plainly a Where there is no vision the people perish Is it not his own complaint b My people are destroyed for lack of knowledge And how so thus for a long season Israel had been without a teaching Priest and without the Law 2 Chro. 15. 3. And mark too that while they had no teaching Priest they were without the true God also For there is no coming at the true God in the ordinary way but by a teaching Priest c How shall they heare without a Preacher And d it pleaseth God by the foolishnesse of preaching to save them that beleeve and e faith comes by hearing Wherefore I dare pronounce that while so many thousands within the Kings Dominions especially in England Wales and Ireland are still suffered to sit in such darknesse and in the shadow of death and so to perish for ever for want of constant sound profitable Preaching it is impossible that they should be capable of a Covenant with God or that it may be truely said that the maine body of these Kingdomes aâ—e in case to make a Covenant with him unlesse you the Representative Body thereof take more care than ever yet hath been taken in this behalfe I know the many plea's of many idle droanes and mercilesse men to excuse and defend an unpreaching or seld â—ne-preaching Ministry but all their fig-leaves are too short to cover their own shame and the nakednesse of those poore perishing people whom such men make naked to their own destruction also To tell us that preaching indeed is necessary for the planting of a Church but not so afterwards is nothing but to bewray their owne sottish ignorance Is not the word preached the milk and food whereby men are and must be continually nourished to grow up in the body of Christ as well as the Seed whereof they are first begotten unto Christ And can men that are born and living live safely or at all without continuall supply of food convenient for them What fearefull tristing is this in a businesse of such high Concernment Good Iehoshaphat when his heart was once life up in the wayes of the Lord tooke other order for he sent not only some of the prime Levites and Priests who taught in Iudah and had the Book of the Law of the Lord with them and went about through all the Cities of Iudah and taught the people 2 Chron. 17. 8 9. but with them he sent divers of his Princes and chiefe Officers Benhail Obadiah and sundry others to see that this work should be effectually done vers. 7. yea
THE First Sermon PREACHED TO THE HONOVRABLE HOVSE OF COMMONS now assembled in Parliament at their Publique Fast Novemb. 17. 1640. BY CORNELIUS BURGES Doctor of Divinitie Published by Order of that House LONDON Printed by I. L. for Philemon Stephens and Christopher Meredith at the signe of the Golden Lion in Pauls Church-yard 1641. TO THE HONOVRABLE HOVSE OF COMMONS now Assembled in PARLIAMENT WHen first it pleased You to require our service in Preaching at Your late Publike Fast we resolved to close our eyes against all Clouds of discouragement arising from our owne unworthinesse and insufficiency and to set our selves wholly to seek what the Lord would command us to deliver in his Name at such a time to such an Honourable and awfull Assembly with a totall deniall of our selves And albeit we should have beene glad to have beene spared this exposing of our selves to the publike view yet You appointing other wise we hold it equall that the joynt entreaty of the Representative Body of the whole Communalty of the kingdome should be regarded and have chosen rather that others should censure us of weakenesse than You should charge us with Disobedience Your Request being no lesse than a command and Your acceptance sufficient to give value to things of themselves both meane and worthlesse Wherefore according to our Duty so willingly as the consciousnesse of our slender performances would permit we obey Your Order and doe now although somewhat late humbly offer these two plaine Sermons for who expects other in a Fast at the footstoole of Your Tribunall as a lasting Monument of Our Gratitude for Your encouraging Approbation of and solemne Thankes for our weake endeavours in the preaching of them If in some places we have taken that just liberty which all others have done before us we trust it shall not be imputed so long as in the most materiall passages we have kept to the very words which at first wee used so farre as was necessary and have not wittingly swerved an haires bredth from the sense and substance in the residue Wee have indeed pared off some Repetitions which in speaking had their use the more to inculcate and the better to set on the matter but would not have been so gratefull in Writing because Readers account every thing too long that hath any thing too much We have likewise contracted some expressions which in discourses of so much length could hardly be so concise as wee desired Memory being not alwayes at hand to give birth to every Conception of our minds in such formes as wee intended And some few things we have added where straites of time or defect of memory made some balkes in the first delivery What ever our performances be we humbly leave them in Your hands and under Your Honourable Protection which we are bold to expect because they are by Your owne Act drawne from us and that in a time so queasie and distempered as can hardly beare that food or Physik which is needfull for it Seldome doth a wise Reproofe a necessary Exhortation or wholsome Doctrine meet with an obedient Eare The God of Heaven steere all Your weighty consultations by his own Counsell to his owne Glory cover You still under his own Wing and make You the most accomplisht best united most successefull glorious house of Commons that ever sate in that High Court but chiefly in the effectuall endeavouring of a further Sanction of and stronger Guard about our true Palladium the true Religion already established among us in the perfecting of the Reformation of it in the erecting maintaining protecting and incouraging of anable godly faithfull zealous profitable Preaching Ministery in every Parish Church and Chappell throughout England and Wales and in the interceding to the Kings sacred Majesty for the setting up of a Faithfull Iudicious and Zealous Magistracy where yet the same is wanting to bee ever at hand to back such a Ministery without either of which not only the power of Godlinesse will soone degenerate into formality and zeale into Lukewarmenesse but Popery Arminianisme Socinianisme Prophanenesse Apostacy and Atheisme it selfe will more and more croud in upon us and prevaile against us doe You all You can by all other meanes And now commending You to God and to the Word of his grace which is able to build You up further and to give You an inheritance among all them which bee sanctified and these our Labours to his further blessing whereby all may speedily be brought under the line of his Covenant which is our safety that hee may continue with us which is our Glory and wee with him which is our happinesse we rest Yours most devoted to the service of Your Faith in all Dutie Cornelius Burges Stephen Marshall The Preface used in Preaching before the Text was read THat great Apostle Saint Paul when he had to doe with wise men held it a point of wisdome to passe by some things which he would not have wayved among meaner capacities His practise shall be now my president This honourable Assembly having designed me to beare so great a share in this weightie Worke I hold it my dutie to consider that how weake and unworthy so ever I my selfe be yet I am now to speake to Wise Men who need not so much to be Catechised touching the Nature as to be incited and quickned to the principall Use of a Religious Fast which consisteth not solely in such drawing neere to God by extraordinary Prayer and Humiliation as may produce a totall divorce from our deerest Lusts but also and that more principally in a particular formall solemne entire engaging and binding of our selves by an indissoluble Covenant to that God whose face and favour we seeke and implore And this I apprehend to be a subject more necessary by how much this dutie appeares to be lesse heeded and regarded by the greater number of the choycest Christians For as it too often falls out even among the best in participating that sacred and dreadfull Ordinance of the Lords Supper whereof also we are shortly to communicate that moe labour more to discerne and feed upon his blessed Body and Bloud spiritually by faith to make Christ their owne which must be done too than actually totally and absolutely then to devote resigne and yeeld up themselves unto him in the act of receiving to be his servants So it doth not seldome happen in the exercise of holy Fasting that not a few of that small handfull which desire to approach the presence of God in trueth are more conversant in searching confessing bewailing of sinne and in craving of mercy all of which are necessary duties than in working up their hearts to that indispensable pitch of heavenly resolution sincerely to strike through a religious and inviolable Covenant with their God Whereas without this all their labour will be utterly lost their expectations frustrate they take the glorious Name of God in vaine
he hath upon for the accomplishment of it that was the resolution care of these people must be ours this is to aske the way to Zion with our faces thitherward And without this no entring into Covenant with God This is for substance no other though otherwise expressed than that of the people in Asa his time when they sware the Covenant before mentioned 2 Chron. 15. where it is said they did it with all their heart and with all their soule and exprest it by the loudnesse of their voyces and with shoutings c rejoycing at the Oath because they had sworne with all their hearts and sought him with their whole desire vers. 15. Men that will stand disputing consulting with flesh and bloud and casting about how the entring into such a Covenant may consist with their profits honours lusts designes relations c. are no fit Covenanters for God His people shall be willing Psal. 110. 3. their heart minde spirit body countenance all shall professe and proclaime this to the whole world that they are for God for a Covenant for putting themselves into the strongest bonds that can possibly be thought on to bind them hand and foot soule and body to the Lord for ever 2. Nor is this all For the men in my Text content not themselves to be thus earnestly addicted to the worke in their own particulars but as one stick kindles another they desire to kindle the same flame of affection in others also and mutually to blow up the coales in one another saying Come This notes the fervency of their Charitie towards others also For 't is not here brought in as a formalitie or complement but as the evidence of a strong desire to draw as many others as they can to the same journey and if it be possible to keep the same pace with them as being most unwilling to leave any behind them This indeed is true Love unfained Charitie to draw all we can along with us unto God True Converts when once they returne themselves they cause others tâ—â—eturns also And this was often prophecyed as a thing which should certainly be Witnesse all those places in Isay 2. Mic. 4. and Zach. 8. before quoted So then all these things are requisite and previous to the Act of Covenanting with God There must be a seeking to God with true humiliation a seeking of him with all intention of spirit and with all manifestations of a resolution not to be terrified from daunted at or ashamed of the worke yea with fervent Charitie to draw others into the same Covenant also Thus much for the disposition previous to the Covenant 2. The next thing considerable in the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is the Substance of the Covenant it self Let us joyne our selves to the Lord in a Covenant Two things here must be opened the matter and the forme of this solemne action 1. The matter of this Act is set forth under this expression Let us joyne our selves to the Lord The original word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is very emphatical so as that word being explained will sufficiently set out before you the nature of the Covenant here intended Some Translators render it Let us glue our selves unto the Lord which imports a conjunction so neere as nothing can come between and so firme as nothing can dissolve But more particularly the verb here used is in Scripture applyed to a double sense or to denote two things both of which being set together will fully discover what it is to be joyned to the Lord in Covenant First it signifyeth the binding of a mans self to the Usurer of whom he hath borrowed money to pay backe both principall and interest So it is used in Nehem. 5. 4. where the people complaine We have borrowed money for the Kings tribute and that upon our Lands and Vineyards That is they had engaged both Lands and Vineyards for securitie of the money borrowed that the Usurer should enter upon all in case they failed of payment at the day So that as men to make sure will have a Statute Staple or recognisance in the nature of a Statute Staple acknowledged whereby a mans person goods lands and all are bound for the securitie of the Creditor that he shall have both principall and interest at the day agreed upon and here that of Solomon proves too true The borrower is servant to the lender for he hath nothing left to his own dispose if he would sell any Land settle any joyncture there is a Statute upon it he can dispose of nothing till that be taken off so it is in the case of any man joyning himself to the Lord by Covenant he must even bind himself to God as firmely as fully as the poore borrower who for his necessitie takes up money binds himself to the Usurer If Godlend him any mercy any blessing he binds himself to restore not only the principall the blessing it self when God shall call for it but even the interest too I meane all possible homage service and honour which becomes those who have received so great a benefit This is more than implyed in that parable of our Saviour touching the talents dispensed Matth. 25. 27. for even to him who had received but one talent was it said Thou oughtest to have put my money to the Exchangers that at my coming I might have received mine own with usury God will have his returne some interest for every mercy and expects a Statute Staple that is a Covenant for his better securitie God will have him bound soul body estate life and all so as all he is and hath shall be forfeited if he do not keep touch and make payment according to agreement and Covenant made between them This is the first use of the word nilvn Secondly there is yet more in it For though it be true that the obligation of a borrower to the usurer be as strong as bonds and Statutes can make it yet there is not such an entire neere firme and lasting tye of the borrower to the Lender nor such a thorough interest in the whole estate of the Usurer as there is of him that is in Covenant with God The Usurer though he bind the poor borrower fast to him yet he keeps him at distance not giving him interest in or use of any other part of his estate but only of the summe borrowed But now this joyning of our selves to the Lord is such as is made by marriage and gives interest in all that the Lord is and hath and admits us to the participation of all the most intimate neerest choysest expressions of the deerest Love of God which is or can be found between the husband and the wife who are joyned together by the bond of marriage and made one flesh So the word is used Gen. 29. 34 where Leah being
a Godly man that hath entred Covenant with the Lord he hath sealed a bond and he knows it must be satisfied or it will be put in suit Therefore he beares it in minde he is alwayes casting about how he may performe and keep touch with God I will never forget thy precepts saith David I have inclined mine heart to performe thy Statutes alwayes even unto the end Psal. 119. 112. This is one expression Againe It is a Covenant to be remembred as that of the wife whereby she stands bound to her husband she must ever remember it It is the note of an harlot to forget the Covenant of her God The chaste wife will so remember the marriage bond that if she be solicited to unfaithfulnesse to uncleannesse c. she ever hath this in her thoughts that she hath given her self wholly away to an husband and is bound to keep her only unto him during life this makes her to be even an impregnable wall against all assaults that might otherwise draw her to folly So must it be in the case in hand The Covenant must still be in the heart and in the memory In every action of a mans life in every passage and turning of his estate and condition in every designe or engagement this must not be forgotten viz. I have entred into Covenant with God as a wife with her husband will that I am now doing or going about stand with my Covenant Is this to performe Covenant with God c. If he be solicited to uncleannesse to fraud oppression any evill whatsoever this still runs in his minde There is a Covenant between me and the Lord I am bound from such courses by the strongest bonds How then can I commit this great wickednesse and sinne against God What was it for which Iudah and Israel became Captives but the breach of the Covenant They kept not the Covenant of God saith the Psalmist And how so Because they did not remember it As they soone forgot his workes so it was not long ere they forgot God their Saviour himselfe too and then no marvaile if at the next boâ—t they forgot his Covenant also Psal. 106. He then that would not breake Covenant must not forget it but mind and performe it Otherwise it is like vowing unto God and not paying which is worse than not to vow at all Thus have I dispatcht the Second generall the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and shewed you how and in what manner this Covenant must be striken first in regard of the disposition and preparation of the Soule unto it it must be with serious seeking the face of God humbling the soule before hand it must be with all intention earnestnes with fervent Love and charity to draw others the same way Next in regard of the Covenant it self it must be an act firm joyning and binding our selves the Lord as of the borrower to the Lender of the wife to the husband and that by some solemne Act which may testifie it to all the world and be a witnesse against us if we keep it not And all this thirdly for properties must be of everlasting continuance and had in continuall remembrance so as it may be continually performed of all that make it 3. I proceed to the third and last branch the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Grounds and reasons why upon receit of any deliverance but more especially from Babylon people should enter into such a covenant with God And these respect deliverances either in generall or from Babylon in speciall 1. The reasons why this must be done upon any deliverance in generall are these 1. Because God at no time so much as when he bestowes upon his people some notable deliverance gives such cleere hints and demonstrations of his willingnesse to strike an everlasting Covenant with them No sooner had the Lord delivered Israel out of Egypt but within 3. Moneths after he commanded Moses to tell the people from him Ye have seene what I did unto the Egyptians and how I bare you on Eagles wings and brought you out unto my selfe Now therefore if ye will obey my voyce and keep my Covenant then yee shall be a peculiar treasure unto me above all people Exod. 19. 1. and verse 4 5. God himselfe you see was now earnest for a Covenant It is the nature of God where he bestowes one benefit to adde moe and still to rise in his blessings Where he once opens his hand to take a people into his protection he opens his heart to take them into his bosome Where he puts forth his power to rescue a people he puts out his heart to make them his owne if then they have eyes to discerne the opportunity See this most excellently demonstrated Ier. 32. from ver. 37. to the 42. His gathering them from their Captivity first warmes then melts and after inflames his heart towards them making it even then to glow as it were upon them to become restlesse till he have bestowed himselfe wholly on them by solemne Covenant to be their God for ever Now then shall God at such a time be so willing and desirous to enter Covenant with men and shall they think it too much for them to be in Covenant with him Shall he be fast bound to them and they left free to sit loose from him Indeed this is that which our corrupt nature would willingly have People would faine be their owne men which yet in truth is to be the greatest slaves Necessary therefore it is for men upon receit of any deliverance to renew Covenant with God who is pleased to honour them so farre as to be in Covenant with them For these two are relatives and ever goe together I will be their God and they shall be my people God is not the God of any people but of his owne Covenant-Servants The rest he stiles Lo-ammi Hos. 1. 9. for yee are not my people saith he and I will not be your God They will not enter into Covenant with me and I will make no Covenant with them That is the first reason 2. As God is pleased to enter into Covenant with his people so is he first in the Covenant God requires no man to bind himself by Covenant to Him till the Lord first strike a Covenant with his Soule As we love him because he loved us first so we enter into Covenant with him because he first entreth into Covenant with us I will be their God he is first bound and seales first and then and not till then it followes they shall be my people This is the constant tenor of the Covenant And shall he begin and we think much to follow Can there be a marriage consummated where onely the man is first married to the woman and the woman will not after for her part be married to the man Now God no way so much declares
improvement as the times grow harder and commodities deerer that both themselves who preach the Gospel and all theirs also may cheerefully and comfortably live of the Gospel And let us once see Zion built up by your industry in perfect beautie Lastly When you set upon this great businesse of a Covenant see that you do it out of love to God and with all your heart else it will come to nothing If you would to Zion your faces must be set and setled thitherward If you would make a Covenant you must not be unwilling afraid ashamed to be accounted such Covenanters but do it with a sâ—â—ddy opâ—n â—â—daunted countenance and resolution You must love the name of your God to be his servants Isay 56. 6. You have seen how Asa and all his Kingdome did it they both entred into Covenant and they swore it with all their heart and sought him with their whole desire and he was found of them and gave them rest round about Thus if you do God shall be set up Religion advanced your grievances removed you shall heare no more such complainings in our streets All blessings shall follow not your selves alone but the whole Kingdome in our King and his Government in your Consultations and proceedings in the publique setled and glorious Peace and prosperitie of both Church and State The blessings of the Earth in the Citie the field your bodies posteritie in all your goings out and comings in The blessings of heaven in the meanes of Grace the beginnings and growth in grace the light of Gods countenance which is better than life and after all even the fulnesse of both grace and glory in the full cleare and eternall fruition of God himselfe in the highest heavens shall all compasse and Crowâ—â— you for ever Provided alwayes that when once this Covenant is made you take care that it never be forgotten but hâ—â—dâ—d minded and performed that as you close with God so you may alwayes continue with him Thâ—◠〈◊〉 this whole nation and the children which are yet unborne praise and blesse the Lord for ever for this Parliament and your endeavours in it But I feele my self spent and therefore must desist yet with this hope that my Râ—verend fellow-labourer designed for the other part of this worke will begin whene I leave and set on with more strength what my weakness is not able to performe FINIS Errata Pag. 30. lin. 28. read arct pag. 45. lin. 2. r. sit errors in the pointing correct or pardon Psalm 82. This was our joynt earnest suit to You in Preaching and we now again beseech You to set your hearts and hands to this work as Benhail Obadiah and other Princes in Iudah did 2 Chr. 17. 7 8 9. Acts 20. 32. The Summe of both Sermons The Preface shewing the reason of the choice of this Subject The Preface The Introduction to the maine Discourse Introduction Ier. 25. 11. 29. 10. Isay 49. 24. Introduction Jer. 51. 59. 1. Introduction Omne malum ab Aqutlane 3. 2 Chron. 36. 22. Introduction Actus Modus Finis The maine Observation or Doctrine 1. â—On quod sit That it is so Proved 1. More generally Exod. 19. 5. c. 1. That it is so in the generall The first solemne Covenant which they passed into was after their deliverance out of Egypt Vers 1. A second Covenant about fortie yeeres after the first when they came neere to Canaan and shortly after were to enter into it 1. That it is so in the generall * As Moses drew the people into a Covenant before their entrance into Canaan so did Ioshua also after they were possessed of it Iosh. 24. 25 26. So did Iâ—hoiada upon the deliverance of Iudah from the tyranny of that bloudy monster Atâ—aliah 2 King 11. 17. 2 Châ—oâ— 14. 1. That it is so in the generall Rom. 1 21 2â— 23 24 c. Wisd. â—4 â—3 c. â—o vers. 28. Minut. Foelix in octâ—viâ— Athan orat cont. Idol Terfull in Apolog. cap. 15. B. Hall Contâ—mpl in Asa. Lâ—â—inus in Leâ—â—â— 18. p. 536. â—dem in Num. 16. pag. 572. Alâ—â—que complures a In ◠〈◊〉 15. â—â— 11. The Vulgaâ— hath it in the Text 〈…〉 Princips in Sacri◠〈◊〉 b Lâ—a 〈…〉 this 〈◊〉 c 〈…〉 peâ—il o◠〈◊〉 pâ—â— 3. * Some suppose her to have been his Grand-mother others say she was his own Mother of the same name with his Grandmother which is more probable because Scripture stiles her so 1. That it is so * Yea sometimes upon consideration of Gods Judgements felt or feared 2 Chro. 29. 10. 2 Chro. 34. 31 32. 2. In speciall 1. That it is so in speciall Vers 31 c. 1. That it is so in speciall 1. That it is so in speciall 1. That it is so in speciall 2. How it is so 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quoâ— odâ— sit How this is to be done In a three-fold respect 1. Of the disposition requisite to strike a Covenant with God Where unto is requited 1. The as king the way to zion 2. How this is to be done {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. How this is to be done * From {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to beseech or pray 2. How this is to be done 2. In regard of the manner That is 1. With intention of Spirit 2. How this is to be done * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He will no longer turne aside hither and thither and goe about their villages and Cities Tit. â—ost in Luc. 9. 2. How this is to be done 2. With charitie towards others 2. How this is to be done 2. The Substance of the Covenant Both in respect 1. Of the matter 2. How this is to be done {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. How this is to be done * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. How this is to be done 2. In regard of the forme 2. How this is to be done Isay 44. 5. Nâ—h. 9. ult. * 2 Chrâ— 34. 31. 3. The Properties of the Covenant which are two 1. It must be everlasting for continuance 2. How this is to be done 2. It must be heeded and not forgotten 2. How this is to be done Prov. 1 17. 2. How this is to be done Psal. 78. 1â— Eccles. 5. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cur sit the Grounds why it is so These are of 2 sorts viz. 1. Why for any deliverance in gâ—nerall 1 God at such times gives clearest evidence of his readinesse to enter Covenant with us 3. Why it is so in the generall 2. God is content to be bound first 3. Why it is so in the generall 3. In deliverances God more especially manifesteth his fidelity in the Grand Covenant Psal. 107. Leuk 26. 41 42. Ier. 31. 20. 3. Why it is so in the generall 4 No complete deliverance and happinesse without a Covenant 3. Why it