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
sworn to preserve the Laws and therefore to swear to indeavour the extirpation of Prelacy which is establisht by Law is to contradict their own Oath and run the hazard of perjury It is easie for any one to observe and answer Answ 1. That by the same Argument neither may King and Parliament together change or annull a Law though found destructive to the good of the Kingdoms since His Majesty as well as His Subjects is bound up under the same Oath at His Coronation 2. But again There is a vast difference between the Members of Parliament simply considered in their private Capacities wherein they may be supposed to take an Oath to maintain the Laws of the Land and that publike capacitie of a Parliament whereby they are Judges of those Laws and may as I said before endeavour the removeall of such as are found pernicious to the Church or State and make such as will advantage the welfare of other His Majesty being bound by His Coronation-Oath to confirm these Laws Quas vulgus elegerit which the Commons shall agree upon and present unto His Majesty Object Object I but it seems this objection lies full and strong upon them that stand in their single paivate stations Answ I answer That if there be any such Oath which yet I have neither seen nor heard of unlesse the objection mean that clause in the late Parliament Protestation wherein we vow and protest to maintain and defend the lawfull Rights and Liberties of the Subject Surely Neither in that nor this do we swear against a lawfull endeavour to get any such Laws or Clause of the Law repealed and abolisht which is found a wrong rather then a right and the bondage rather then the Liberty of the Subject as Prelacy was Had we indeed taken the Bishops Oath or the like never to have given our consent to have the Government by Episcopacy with its endlesse c. Changed or altered we had brought our selves into a woefull snare but blessed be God Tâ—â—t snare is broken and we are escaped while in the mean time without all douâ—t the subject may as lawfully use all lawfull means to get that Law removed which yet he hath promised or sworne to obey while it remains when it proves prejudiciall to the puâ—like safety and welfare as a poor captive that hath peradventure sworne obedience to the Turk while he remains in his possession may notwithstanding use all fair endeavours for an escape or ransome or a prentice that is bound to obey his Master yet when he finds his service turned into a bondage use lawfull means to obtain his freedom 3. But once more to answer both all objections it is worth your enquiry Whither the Plea of a Legall establishment of this Prelacy sworn against in this Covenant be not rather a tradition then any certain or confessed Truth Sure I am we have it from the hands of persons of worth and honour the aâ— lâ—st Secretaries of Laws and Antiquities in our Kingdom that there is no such Law or Statute to be found upon the file among our Records Which assertion if it cannot finde faith we will once more joyn issue with the Patrons or followers of this Prelacy upon this point That when they produce that Law or Statute which doth enact and establish Prelacy as it is here brancht in the Article we will then give them a fuller answer or yeeld the question To conclude therefore since this Prelacy in the Article tâ—â—is many headed Monster of Archbishops Bishops their Chanâ—â—â—rs and Commissaries Deans Deans and Chapters Arch-Dâ—â—â—ons and all other Beel sâ—â—â—licall Officers depending on that Hierarâ—â—y is the Beast wherewith we fight in this Covenant which hath been found so distructive to Church and State Let us not fear to take this Sword of the Covenant of God into our hands and say to this Enemy of Christ as Samuel said once to Agag at what time he said within himself Surely the bitternesse of death is past As thy sword hath made women childlâ—sse 1 Sam. 15 so shall thy mother be childlesse among women So hath Prelacy flattered it self finding such a party to stand up on it side among the rotten Lords and Commons the debauched Gentry and abused people of the Kingdom Surely the bitternesse of death is past I sit as a Queen and shall not know Widdow-hood or lâ—sse of children In the midst of this security and pride the infallible forerunners of her downfall let us call her forth and say As thy sword Prelacy hath made many women childâ—lesse many a faithfull Minister peoplelesse houselesse and libertylesse their wives husbandlesse their children and their Congregations fatherlesse and Pastorlesse and Guidelesse So thy mother Papacy shall be made childelesse among harlots your Diocesse Bishoplesse and your Sees Lordlesse and your places shall know you no more Come my Brethren I say and fear not to take this Agag Prelacy I mean not the Prelats and hew it in pieces before the Lord. Obj. 4 A fourth and main Objection that troubles many is That in the following Article there are divers things of another nature then falls within the compasse and list of such a Covenant This Covenant is not purely religious as that in the Text. as that which the Text holds forth To joyne our selves to the Lord. There be State-matters and such too as are full of doubt and perhaps of danger to be sworn unto Answ I shall answer first the generall Charge and then some of the Particulars which are most materiall In generall I answer 1 1. In generall Whatever is contained in the Covenant is either religious or tending to Religion There is nothing in the Body of this Covenant which is not either purely religious or which lies not in a tendency to Religion conducing to the securing and promoting thereof And as in the expounding the Commandments Divines take this Rule That that Command which forbids a sin forbids also all the conducibles and provocations to that sin All the Tendencies to it And that Command which enjoyns a duty enjoyns all the mediums and advancers to that duty as the Schools say Modus cadit sub precepto Circumstances fall within the latitude of the Command so in religious Covenants not onely those things which are of the substance and integralls of Religion but even the collateralls and subserviencies that tend either to the establishing or advancing of Religion may justly be admitted within the Verge and Pale of the Covenant The Cities of Refuge had their Suburbs appointed by God as well as their haâ—itations and even they also were counted holy The Rights and Prâ—â—â—ledges of the Parliaments and the Libertâ—â—s of the Kingdom mentioned in the third Article They are the aburbs of the Gospel and an Inheritance bequeathed by God to Nations and Kingdoms and under that notion holy Concerning which a people may lawfully reply to the unjust demands of him perours Kings or States as Naboth once to
Ahab when demanded to yeeld up his Vineyard to his Majesty God forbid that I should give the Inheritance of my father 〈…〉 These be the Out-works of Religion the Lines of Communication as I may so say for the defence of this City which the Prelats well knew and therefore you see it was their great designe first by Poliâ—y to have surprised and when that would not do then by main strength of Battell to storme these Out-works Well knowing That if they once had won these they should quickly be Masters also of the holy City Religion it self and done what they listed And therefore the securing of these must of necessity be taken into the same Councels and Covenant with Religion it self This premised in generall Particular Objections or Seruples 1. Ignorance in them that take this Covenant of the â—ights and Priviviledges of Parlilament we shall easily and a pace satisfie the particular Scruples and Quaeries as I go 1 Scrupl The most part that swear this Covenant are in a great degree if not totally ignorant what the Rights and Priviledges of the Parliament and the Liberties of the Kingdomes are and how can they then swear to maintain they know not what Answ 1. By the same argument no man or very few might lawfully swear to maintain the Kings Prerogatives in the Oaths of Allegiance and Supremacy nor the King himselfe swear to maintain the Liberties of the Subject as he doth in his Oath at his Coronation Answ 1 2. But there is hardly any person so ignorant but knowes there are Priviledges belonging to the Parliaments and Liberties belonging to the subject 3. And that it is the duty of every Subject according to his place and power to maintain these So that in taking of this Covenant we swear to do no more then our Duty bindes us to in which there is no danger though we do not in every point know how farre that duty extends in every branch and severall thereof 4. In swearing to do my duty whether to God or man if The ignorant of many particulars I oblige my self to these two things 1. To use the best means to inform my self of the particulars 2. To conform my self to what I am informed to be my duty Which yet in the case in hand doth admit of a further latitude namely That which lies in the very word and letter of this Article as in most of the rest In our severall Vocations which doth not binde every one to the same degree of knowledge nor the same way of preservation As for example I do not conceive every Magistrate is bound to know so much no nor to endeavour to know so much as Parliament-men nor every member of Parliament so much as Judges nor Ministers so much as the Lawyers nor ordinary people so much as Ministers nor servants so much as Masters nor all to preserve them the same way Parliament-men by demanding them Lawyers by pleading Judges by giving the sense and minde of the Law Misters by Preaching Magistrates by defending people by assisting praying yeelding obedience c. All if the exigencies arise so high and the State call for it by engaging their estates and lives in case they be invaded by an unlawfull power And in case of ignorance the thing we binde our selves to is this That if at any time any particular shall be in question What the Parliament shall make appear to be their right or the liberty of the Subject we promise to contribute such assistance for the preservation or reparation thereof as the nature of the thing and wisdome of the State shall call for at our hands in our severall places Obj. 2 2 Scruple But some are offended while they conceive in the same Article The Kings Person and aâ—tâ—ority in the pâ—eservation of Religion c. That the Clause wherein we swear the preservation and defence of the Kings person and Authority doth he under some restraint by that limitation In the preservation and defence of the true Religion and the Liberties of the Kingdom To which we reply Answ 1. It maintains him as far as he is a King He may be a man but sure no King without the lists and verge of Religion and Laws it being Religion and Laws that make him a King 2. See his Maiesties Declarations It maintains his person and estate as far as his Majestie himself doth desire and expect to be defended for sure his Justice cannot desire to be defended against but in the preservation of Religion and Laws and his wisedom cannot expect it since he cannot believe that they will make conscience of defenâ—iâ—g his person who make no conscience of preserving Religion and the Laws I mean when the ruine of his person and authority may advance their own cursed designes They that for their own ends will defend his person and Authority against Religion and Liberties of the Kingdome will with the same conscience defend their owne ends against his person and authority when they have power in their hands The Lord deliver his Majesty from such defenders By what Names or Titlâ—s soever they be called 3. Who doubts but that Religion and Laws wherein the Rights and Liberties of Kingdoms are bound up are the best security of the persons and authority of Kings and Governours And the while Kings will defend these these will defend Kings It being impossible that Princes should suffer violence or indignity while they are within the Munition of Religion and Laws or if the Prince suffer these must of necessity suffer with him 4. I make a question Whether this limitation lie any more upon the defence of the Kings person and authority then it doth upon the Rights and Privilâ—dges of Parliaments and the Liberties of the Kingdom since there is no point or stop in the Article to appropriate it more to the defence of the Kings Person and Authority thâ—n to the preservation of the Rights and Priviledges ledges of the Parliaments and the Liberties of the Kingdomes 5. And lastly This Clause is not to be understood exclusive as excluding all other Cases wherein the Kingdoms stand bound to preserve his Majesties Person and Authority but onely pro subjecta materià as expressing that case wherein the safety of his Person and Authority doth most highly concern both King and Kingdoms especially at such a time as this is when both are so furiously and implaceably encountred by a malignant Army of desperate parricides Papists and their Prelaticall party These Objections answered and Difficulties removed we proceed to the examining of the rest of the particulars in the following Articles The discovery of incondiaries or malignants that have been or shall be To which the fourth Article bindes us Fourth Article Discovery of Incendiaries and Malignants Doth it not lie also in a necessary tendency to the securing and preserving of this Covenant inviolable with the Most High God in point of Reformation For can we hope a thorow
procuring of such a Peace as might render both King and Parliament Church and State truely happy and glorious which is the Cordinall desire wherewith every good Christian and Loyall Subject doth travell that wisheth and studies the recovery and preservation of these three Kingdoms what further security this Sacred Covenant may adde believe and waite There is another Accommodation which may do as much mischief and is the more dangerous by how much more it is secret which it concerns thee with all care and diligence to prevent and that is an Accommodation with base sinfull Lusts which fight against thy soul and the Kingdoms safety How low they have brought the Kingdom is too apparent to every eye what they have done to thy soul is best known to God and thine own Conscience God calls not onely upon Parliament and Assembly but upon Familes and Persons for a Through-Reformation If thou compound thou destroyest thy self and three Kingdoms One sinner destroyes much good Eccle. 9.18 This Covenant conscienciously made and kept will prevent this evill For thy encouragement and direction wherein these three Sermons are prest The first discovering the great Quarrell of Covenant-violation either in refusing prophaning or breaking thereof The second answering according to my Model such Objections against the taking of this Covenant as I met withall and laying down some encouragements and engagements to the taking of it The third holding forth such directions as may serve for thy help so to make and so minde thy Covenant as thou mayest do it both to Acceptation and Perpetuity If God please to adde his blessing neither I in publishing nor thou in reading shall have cause to be ashamed of our pains If God be dallied withall in this Covenant I tremble to think what will become of us It is the strongest Physick that ever the Kingdom took and I am almost confident That as in the publike State it will either put a period to our distempers or to our Being so in thy personall condition It will either blast thy Lusts or slay thy Soul My Reason is Because God is engaged If we be found conscientious of this Covenant he is engaged to us against our enemies without and our Lusts within and they shall not be able to stand upon us If after so solemn an Obligation we shall be found to mock God we have engaged him against us and adde the Almighty to the number of our enemies a swift and a powerfull Witnesse and Avenger of our perfidiousnesse Nor will Refusall of this Covenant help us when God shall come to interpret It will be found I fear in most but a depart from us And when God shall answer the daring sinner in his own language woe to the poer wretch that ever he was born I have therefore three humble Requests to make First To our truely Honourable and worthily Honoured Senators That in the Wisedom and Zeal of good King Hezekiah 2 Chro. 30.1 in a concernment of the like nature They would be pleased with their Commands for the taking of the Covenant To send forth also such timely Laws and Directions into the Kingdom as may prepare the people and fence this holy Ordinance from that contempt and prophanation which will otherwise be unavoideably cast upon it The second is to my Brethren in the Ministry That to the same end they with the good Priests and Levites in Hezekiahs time would be active and diligent to put in execution those Directions and Ordinances and to do what else may be found in their severall places advantagious to the sanctifying of their people for so holy a service lest if they sin through their neglect they translate the peoples guilt upon their own heads Yea I could wish That all the faithfull Ministers of Christ through the Kingdom as they are the Lords Remembrancers to the people and the peoples Remembrancers to God would frequently in their Sermons minde people of the Vow of God that lies upon their souls and in their prayers make frequent mentions of it to God with holy Davids holy jealousie and compassion over his people in the day of their willing and liberall contributions to the House of God O Lord God of Abraham Isaac and of Israel our Fathers keep this for ever in the imagination of the thoughts of the heart of thy people Orâ—stabâ—â—th and prepare their heart unto thee 1 Chro. 29.18 That so the memory of so solemn and sacred an engagement may not die off from the heart of the Kingdom for ever Lâ—stly To every soul that shall enter into this holy League and Covenant my request is That they would look about them Life and death is before them if we break with God now we have just cause to fear God will stand to Covenant no more with us but will aveâ—ge the Quarrell with our utter destruction if we be sincere and faâ—â—â—full tâ—â—s Covenant will be a foundation of much Peace Joy Glory and Security to us and our seed to the coming of Christ which that it may be shall be the earnest Prayer of him who is Thy servant for Jesus sake Tho. Case The first Sermon Preached at Laurence Church on the Fast-day Septem 27. 1643. Leviticus 26.25 And I will bring a sword upon you that shall avenge the quarrell of my Covenant THis Chapter contains a gradation of sins and a gradation of punishments higher degrees of plagues threatning to overtake higher degrees of Sin And if you will not yet for all this hearken unto me then will I punish you seven times more for your sins four times repeated over in this Chapter The words read they are the top or rather the sum of both 〈◊〉 violation the top or sum of all the evils of sin mentioned in this Chapter and the sword with it's concomitants the top or sum of all the evils of punishment threatned And so you have the division of the words before I thought of it scil The peoples sins Gods judgements Their sin the abuse and violation of Covenant Gods Judgement the Sword c. In the one they walk contrary to God in the other God walks contrary to them From whence observe Doct. Covenant violation is matter of a high Quarrell between God and a people which God threatens to avenge with the sword You see there are two Branches in this Doctrine I. Covenant abuse is matter of an high Quarrell between God and a people II. God threatens to avenge this Quarrell with the Sword 1. For the first That Covenant-violation is matter of high Quarrell between God and a people Quarrell you finde in the Text and high you finde it in the sâ—ituation of the Text This standing as I shewed you at a top of the gradation of the sins here specified or being the summa totalis of them all Abuse of Covenant It is this first Branch I shall chiefly pursue The second I shall but touch upon as time and occasion will serve In the managing therefore
of the first Branch I shall endeavour these three things 1. I shall shew you what Covenant abuse or violation is or wherein it doth consist 2. I shall lay you down some demonstrations to prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely That it is sc 3. I will lay you down the Grounds which shall give you an account of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely how it comes to passe that Covenant-violation amounts to such a High Quarrell between God and a people Covenant violation consists For the first 1 1. In wilfull neglect Covenant abuse or violation consists in these three things 1. In a contemptuous Wilfull neglect and refusall of it when God doth graciously invite a people or person to come into Covenant with him so it is reported of those wicked Ephramites Manassites and Zebulunites that when Hezâ—kiah sent a gracious Message unto them to invite them to turn again unto the Lord from whom they were departed by a grievous backsliding and to keep the feast of the Passeover which was the seale of the Covenant they added this aggravation to all their former Rebellions they refused the Message 2 Chro. 30.9 10 and laughed the Messengers to scorne and mocked them 2. It doth consist in an undue manner of taking of it 2 2. In an undue manner of taking it as 1. Rashly 2 Rottenly Psal 78.36 37. and that in divers respects First When people take it rashly in opposition unto Judgement one of the qualifications required to an Oath Jerem. 4.2 Of which more hereafter Secondly When they take it rottenly in opposition to sincerity as it is complained of the Israelites They did flatter him with their mouth and they lyed unto him with their tongues For their heart was not upright with him c. When men come with their Idols in their hearts and put the stumbling block of their iniquity before their face that is When they come to these or the like solemne duties with the love of any one sin upon their hearts this is to play the Hypocrite with God and to prophane his Covenant 3. 3 3. Unhallowedly When men come unhallowedly to this duety with unprepared hearts and unsanctified affections not labouring to get their hearts into an holy Ordinance frame 4. When they come Inordinately with base low 4 4. Inordinately carnall and self-ish ends as those Sechemites did in the Gen. 34. v. 22 23. who were perswaded to be circumcised which was the * Rom 4.10 signe and scale of the Covenant of God with his people upon carnall hopes and expectations of increasing their substance and enriching themselves by this means Vers 22. Onely herein will the men consent unto us for to dwell with us to be one people If every Male among us be circumcised as they are circumcised Vers 23. Shall not their Cattell and their substance and every Beast of theirs be ours This God reproves in his own people Ezek. 33.31 With their mouth they shew much love but their heart goeth after their covetousnesse A Covenant in the mouth but covetousnesse in the heart their own base earthly covetous ends they brought with them to the holy things of God 3 3. It consists in gracelesse breaking of the Covenant Thirdly Covenant violation doth consist in a gracelesse and carelesse breaking of it either by making a wicked Apostasie from it or rising up in a cursed rebellion against it A Wickednesse complained of all a long the Scriptures 1 Kings 19.14 The children of Israel have forsaken thy Covenant thrown down thâ—e Altar c. Psal 78.10 They kept not the Covenant of God and refused to walke in his Law Vers 37. Neither were they stedfast in his Covenant Jere. 11.10 The house of Israel and the house of Juda have broken my Covenant which I made with their Fathers Isai 24.5 They have transgressed the Law changed the Ordinance broken the everlasting Covenant It were easie to multiply more Instances but these may serve And thus much for the first Quaere scil Wherein Covenant-Violation doth consist 2. Demonstrations to prove the Doctrine 1. The Saints bewayâ—ing tâ—â—s sin The second thing that I undertook is to give you some Demonstrations To shew That Covenant-Violation is matter of a high Quarrell between God and a People which will appear if we consider First That the discerning servants of God in Scripture such as have been acquainted with God and have seen into the nature of sin have bewailed this sin with their most brinish tears and deepest groans and agonies of spirit It is enough to break ones heart to read with what heart-breaking-sighes those holy men of God Ezra Nehemiah and Daniel have bewailed this sin lying in the dust at Gods feet Ezra 9.6 O my God I am ashamed and â—lush to list up my sace to thee wy God c. So cryes Ezra c. And again Vers 13. After all this is come upon us for our evill deads for our great trespasse seeing that thou our God hath punished 〈◊〉 lesse then our iniquities deserve and hast given us such deliverance as this should we again break thy Commandments Vers 15. O Lord God of Israel thou art righteous for we remain yet escaped as it is this day Behold we are before thee in our trespasses for we cannot stand before thee because of this Nehemiah is very Patheticall in the confession of this sin all along the ninth Chapter of that Book weeping out this godly sorrow as it were with tears of blood Daniel is covered with confusion of face when he bewailed this sin of Covenant-Violation in the ninth Chapter of his Prophesie O Lord righteousnesse belongeth unto thee but unto us confusion of faces Ver. 7. And again O Lord to me belongs confusion of face to our Kings to our Princes c. Vers 8. It is breach of Covenant he bewails with so much confusion of face and brokennesse of heart in that Chapter Secondly Covenant-violation is a sin 2 Censured in and by the very Heathen highly censured in the very poor pur-blind Heathen It stands as an Infamy and a Brand upon them in that Catalogue of their sins Rom. 1.31 Covenant-breakers Yea it was a sin that as blind as they were they were able by the very light of nature to discover in the People of God and could give it as the accompt of that ruine and disolation which befell them demanding of one another as they passed by the ruines of Jerusalem Jerem. 22. Vers 8. Whereâ—orâ—â—ath the Lord done thus unto this great City then shall they answer Vers 9. Because they have forsaken the Covenant of the Lord their God Thirdly It may appear to be a Quarrell of a high nature 3 3. The fearfull judgements wherewith it is threatned if we consider the grievous judgements wherewith the Lord hath threatned and avenged this sin as here in the text The Sword with a black Regiment of other dreadfull judgements following Vers
and hath let in Popery and prophanenesse upon the Kingdom like a flood for the raising of their own pomp and greatnesse but Prelâ—â—y In a word Prelacy it is that hath set its impure and imperious feet one upon the Church the 〈◊〉 upon the State and hath made both serve â—xodâ— 14 as Pharaoh did the Israelites with rigour Surely their Government hath been a yoak which neither we nor our Fathers werâ—al le tâ— bear Now That which hath done this and a thousand times more violence and mischief to Christ and his People then the tongue or pen of man is able to expresse Can that be the way of or to Stâ—a Can that be the Government of Christ and his Churches Object I but there be that will tell us these have been the faults of the persons and not of the calling Answ So cry some indeed That yet like the men as well as their calling and would justifie the persons as well as the Office but that their wickednesse is made so manifest that impudency it self cannot deny it But is it indeed onely the fault of the men The abasâ—â—in the Church not the fault of the persons the Prelates onely but of the calling not of the calling What meant then that saying of Queen Elizabeth That when she had made a Bishop she had spoiled a Preacher Was it onely a jest 2. And I wish we had not too just cause to adde The man too Surely of the most of them we may say as once Aencblus spake of the Gentiles Apud vos optimi censerter ques comparatio pessimorum sic faâ—it Give me leave to vary it a little He was a good Bishop that was not the worst man but if theâ—e were some of a better Complexion who yet apparent rari nantes in gurgite vasto were very rarely discovered in their Episcopall Sea yet 3. Look into their Families and they were for the most part the vilest in the Diocesse a very nest of unclean Birds And 4. If you had look't into their Courts and Consistories you would have thought you had been in Caiaphas-Hall where no other trade was driven but the crucifying of Christ in his Members 5. But fifthly Produce me one in this last succession of Bishops I hope the last that had not his hands imbrued more or lesse in the blood of the faithfull Ministry I say not Ministers but Ministry produce a man amongst them all that durst be so Conscientious as to lay down his Bishoprick rather then he would lay violent hands upon a Non-Conformable Minister though he had failed but in one point of their compasse of Ceremonies when their great Master the Pope of Canterbury commanded it although both for Life Learning and Orthodox Religion their consciences did compell them to confesse with Pilate We finde no fault in this just pâ—rson Matth. 27.24 I say produce me such a Bishop amongst the whole Bunch in this latter age and I will down of my knees and ask them forgivenesse Oh it was sure a mischievous poysoned soyl in which whatsoever plant was fet did hardly ever thrive after 5. But yet further Was not the calling as bad as the men You may as well say so of the Papacy in Rome for surely the Prelaâ—y of England which we sware to extirpate was the very same Fabrick and Modell of Ecclesiasticall Regiment that is in that Antichristian world yea such an evill it is That some Divines venerable for their great learning as well as for their eminent holinesse did conceive sole Episcopall Jurisdiction to be the very seat of the Beast upon which the fifth Angel is now powring out his Viall which is the reason that the men of that Kingdom gnaw thâ—â—r tongues for pain Reve 16.10 11. and blaspheme the God of Heaven Object I Some Prelacy lawfull but it is therefore pleaded further against this Clause That although it may be Prâ—lacy with all its adjuncts and accidents of Archbishops Chancellors and Commissaries Deans c. may have happily been the cause of these evils that have broken in upon us and perhaps Antichristian yet should we therefore swear the extirpation of all Prelacy or Episcopacy whatsoever since there may be found perhaps in Scripture an Episcopacy or Prelacy which circumcised from these exuberant Members and Officers may be that Government Christ hath bequeathed his Church in the time of the Gospel Answ Now we shall quickly close this businesse For 1. It is this Prelacy thus cloathed thus circumstanc't which we swear to extirpate Read else the clause again Prelacy that is Church-Government by Archbishops Bishops their Chancellors c. Not every or all kindes of Prelacy not Prelacy in the latitude of the notion thereof 2. And secondly let us joyn issue upon this point and make no more words of it If there be an Episcopacy or Prelacy found in the word as the way of Gospel government which Christ hath bequeathed the Churches and this be made appear we are so far from swearing to extirpate such a Prelacy as that rather we are bound by vertue to this Oath to entertain it as the minde and will of Jesus Christ And this might suffice to warrant our Covenanting to extirpate this Prelacy save that onely yet some seem conscientiously to scruple this in the last place Object Prelacy establisht by Law That they see not what there is to warrant our swearing to extirpate that which is established by the Law of the Land till the same Law have abolisht it To which I answer Answ 1. If the Law of the Land had abolisht it we need not swear the extirpation of it 2. In this Oath the Parliaments of both Kingdoms go before us who having the Legislative power in their hands have also Potestatem vitae necis over Laws as well as over Persons and may as well put to death the evill Laws that do offend against the Kingdom and the welfare of it as the evill persons that do offend against the Laws 3. Who therefore thirdly if they may lawfully annull and abolish Laws that are found to sin against the Law of God and the good of the Kingdom may as lawfully binde themselves by an Oath to use the uttermost of their endeavours to annull and abolish those Laws their Oath being nothing else but a solemn engagement to indeavour to perform what they have warrantably resolved upon and with the same equity may they binde the Kingdom to assist them in so doing 4. Which is all that the people are engaged to by this Covenant sc Not to out run the Parliament in this Extirpation but to follow and serve them in it by such concurrence as they may expect from each person in their stations and callings for that clause exprest in the first and third Article is to be understood in all Object If it be yet objected â—arliament bound by Oath to maintain Laws that the Members of Parliament have at one time or other
with all their heart and with their whole desire And their successe was answerable to their sincerity For so it follows And the Lord was found of them and gave them rest round about Oh that this might be our honour and happinesse in this day of our lifting up our hands to the most high God that God might not see in us a double heart an heart and an heart as the Hebrew expresseth it i. e. One heart for God and another for our Idols one heart for Christ and another for Antichrist c. But he might see us a single-upright-hearted people without base mixtures and composition for he loves truth i. e. sincerity in the inward parts that he finding such sincerity as he looks for we also might finde such successe as we look for Safety and deliverance to both the Nations yea That both in respect of our sincerity and successe that might be made good upon us that is spoken to the eternall honour of that good King Hezekiah 2 Chron. 31. last And in every work he began in the service of the house of God and in the Law and in the Commandments to seek his God He did it with all his heart and prospered Vniversall sincerity is accompanied with universall prosperity in all he did he was upright and in all he did he prospered Brethren what ever you want be sure you want not sincerity let God see you fully set in your hearts to take all from sin and to give all to Jesus Christ Me thinks I hear God saying unto us According to your uprightnesse so be it unto you In the fourth place The fourth Qualification of direction make God our End Hos 7.14 Zech 7.5 If you would be accepted by God in this holy service labour to make God your End It is your pattern in the Text They shall go and seek the Lord It was not now Howling upon their beds for Corne and Wine as formerly of which God sayes They cryed not unto me i. e. They did not make God the End of their Prayers as elsewhere God tells them When yee fasted and mourned in the fifth and seventh moneth even those seventy yeers did ye fast to me even unto me In seventy yeers they kept seven score fasts in Babylon and yet amongst them all they kept not one day unto God for though the duty lookt upon God they that did the duty did not look upon God that is they did not set up God as their chief End in Fasting and Praying They mourned not so much for their sin as for their Captivity or if for their sin they mourned for it not so much as Gods dishonour as the cause of their Captivity they were not troubled so much that they had by their sins walkt contrary to God Levit. 26.40 as that God by his judgements had walked contrary to them They fasted and prayed rather to get off their chains then to get off their sins to get rid of the bondage of the Babylonians then to get rid of the servitude of their own base Lusts But now blessed be God it was otherwise The children of Israel shall come they and the children of Judah together To what end They shall seek the Lord i. e. They shall seek God for himself and not onely for themselves going and weeping why Not so much that he hath offended them as that they have offended him for their sins more then for their punishments so it is more distinctly reported Jere. 3.21 A voice was heard upon the high places weeping and supplications of the children of Israel because they have perverted their way and have forsaken the Lord their God They had forgotten God before not onely in their sins but in their duties They cryed not to me they fasted not to me not at all unto me c. But now they remember the Lord their God they seek his face they labour to attone him yea they seek him to be their Lord as well as their Saviour to govern them as well as to deliver them they ask the way to Sion they require as well and more how they should serve him as that he should faâ—e them Thâ— Lord is our Judge 〈◊〉 33.22 the Lord is our Lawgiver the Lord is our 〈…〉 will save us Beloved Christians let us write after this Copy and in this great businesse we have in hand let us seek God and seek 〈◊〉 as a 〈…〉 in of holinesse as well as a fountain of happy 〈◊〉 Taâ—e we heed of those base low dunghilly ends which prevail dâ—pâ—â—th 〈…〉 to enter into Covenant with the God of the Hebrews Shall not their Cattle and substance be 〈◊〉 Lâ—t thâ— two Nations and every soul in both the Nations that 〈…〉 hand to the most high God in this holy League and Covenant take heed of and abhorre such unworthy thoughts if they should be crowding in upon this service and â—ay unto them as onâ—e Christ to Peter Get thee behinde me Satan that 〈◊〉 not of the things that be of God but of the things that be of mâ—n You may remember how it fared with Hamor and his son Sechâ—m and their people to whom they propounded these â—ase ends God did not onely disappoint them of their â—â—ds but dâ—stroy them for them Their ayms were to get the Hebrews substance and cattle but they lost their own with their lives to boot Gen. 34 2â— 27 28 29. For it came to passe on the third day when they wâ—re â—orâ— two of the sons of Jacob Simeon and Levi came upon the Citie â—oldly and slew all the males c. And the sons of Jacob 〈◊〉 upon the slain and spoilâ—d the Citie they took their Sheep and their Oxen and all their Wealth A most horrid and bloody Gen. 4â— 5 6 7 treachery and cruelty in them which stands as a Brand of infamy upon their foreheads to this day but a most just and righteous censure from God and a caution to all succeeding generations of prostituting heavenly and holy Ordinances to earthly and sensuall ends Oh let it be our admonition upon whom the ends of the world are come to the end that we may not tempt God 1 Cor 10. as they also tempted for if God so much abhorred and so severely punisht these worldly respects in the men of the world if God was so angry with poor purblind Hâ—â—then who had no other light for their guide but the glimmering light of Nature how will his anger not onely kindlâ— but flame in the avenging of such basenesse upon Christians a people of his own who have the glorious light of the Gospel of 〈◊〉 Christ to discover to them higher and heavenlier Ends and References so that such a Kingdom People or Person thâ—t should date to bring such base carnall Ends to so spirituall and divine a contract should be made a Monument of the wrath and vengeance of divine Justice and while they propound to themselves safety or riches or