THE SAINTS solemn Covenant with THEIR GOD. As it was opened in a Sermon preached at Beckles in the county of Suffolk, at the taking of the national Covenant there, by the Ministers and other Officers of that Division. BY IOH: BRINSLEY Minister of the Word at Great Yarmouth. IER. 50. 5. Come and let us join ourselves unto the Lord in a perpetual Covenant, that shall not be forgotten. Imprimatur, IOS: CARYL. London printed by Andrew Coe, MDCXLIV. To the much honoured, Sir John WENTWORTH, and Sir John ROWSE Knights: With the rest of the Right worshipful the Commissioners for the county of Suffolk, council and Strength. RIGHT worshipful, BY the appointment, and in the presence of some of you was this Sermon preached. And at the like request it is now published together with an addition of a Supplement to the applicatory part, which was then through straightness of time left imperfect. My aim in both was, and is to promote the public service of the kingdom, and in particular the service of that day. If herein I have not done what haply some would have had me, by speaking their conceptions, I would have them and the world know, I have done what I conceived most expedient for the promoting of the service which then I was put upon, and (as far as I apprehend) the great design of the kingdom. That I have herein concealed my own private judgement in the point of Church Government, It is not because I am afraid or ashamed to give account of it, but only that I might not by an unseasonable anticipation of the judgement of that venerable Assembly now convened for the deciding and stating of that controversy, both render myself seemingly presumptuous, and lay blocks in my own way, by sowing of scruples, which my work was to remove and pull up. What success God was pleased to give unto my poor labours at that time, some of you are witnesses. My hopes are, that being not altogether unsuccessful in the hearing, they may prove not wholly unuseful in the reading. Such as they are, I presume to put them into your hands; laying both them and myself at the church's feet. Whose I am, and ever shall be JOH: BRINSLEY. THE SAINTS solemn COVENANT. PSAL. 50. 5. Gather my Saints together unto me, those that have made a Covenant with me by sacrifice. THe same occasion that hath this day brought you together in this place, hath also brought this Text to my hand. Wherein (as Expositors for the most part conceive of it) you have a general Citation, or process issuing out of the high Court of Heaven against the Church and people of the Jews, summoning and requiring them to come and appear before the tribunal of the great God, there to make answer to somewhat that should be objected against them. The quarrel in brief was this. In that Church (as in every Church there ever have been, and will be) there were many formal Hypocrites, such as stood much upon legal Ceremonies and Sacrifices, in so much as they placed all their Religion in those external observances, in the mean time overlooking those {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (as our Saviour calleth them)▪ Mat. 23. 23. The weightier things of the Law; judgement, mercy and Faith (or faithfulness,) with the exercises of true piety, and charity not regarding the true inward spiritual worship and service of God. Hereupon the Lord by his Prophet here citys and summons the whole Church to come, and give an account of the general formality. Gather my Saints together unto me, &c. In the words we might take notice of two particulars▪ the process, and the Persons. The process, or Citation itself in the first words, Gather together unto me (or before me.) The Persons cited, summoned, you have them here described, first, by their Quality, they were Saints, God's Saints. Gather my Saints together unto me.] Secondly, by their Act, they were Covenanters; which Act is amplified by the Manner and solemnity of it, they were such as had made a Covenant with their God, and that a solemn Covenant, Those that have made a Covenant with me by Sacrifice. It is this last branch of the Text that my eye is upon at this time, being led to it by the present occasion; wherein you have the Saints of God described to be such as had made a Covenant, a solemn Covenant with their God: [Those that have made a Covenant with me by Sacrifice.] By Sacrifice,] Gnales Zabach, (saith the original) super Sacrificium, Over Sacrifice: This Clause I find diversely construed by divers Expositors, some carrying it one way, some another, according to a threefold interpretation of the precedent word Saints. 1 By Saints some here understand the faithful people of God among the Jews, the select company of True worshipers. Taking the word in that sense, they conceive this latter clause to be a description of them. They were such as had made a Covenant with God over Sacrifice, that is (say they) over and besides Sacrifice, or in stead of Sacrifice. So they explain the words, super Sacrificium, i.e. praeter Sacrificium, or pro Sacrificio. Besides Sacrifice; they were such as did not rest themselves contented in any legal ceremony, they did not subsistere in cerenis umbris (as Calvin speaks,) sit down in those shadows; they apprehended that there was aliquid altius, somewhat of a higher nature in the Covenant betwixt God and his people, and that they mainly looked at, and applied themselves unto. Or in stead of Sacrifice. In stead of those legal Sacrifices, and ceremonial observances, (wherein the greatest part placed all their Religion,) they consecrated themselves unto the Lord, gave up themselves unto God by a solemn Covenant. Rom. 12. 1. In stead of those dead and unreasonable Sacrifices, of bruit beasts, they offered up unto God that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (as the Apostle describes the Sacrifices of Christians) that Living Sacrifice, that Reasonable service; devoting themselves to the true inward spiritual worship and service of God, whereunto they had bound themselves by solemn Vow and Covenant. This Exposition I find Calvin and Mollerus after him, not wholly disallowing. 2 Others in the second place, taking the word [Saints] in a clean contrary sense, understanding by it formal Hypocrites, (who are here called by the name of Saints, either by way of 〈◊〉, of else because they were such {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Species Ironiae subest quoad degeneres & simulatos Iudaeos. (as the Apostle faith of them) Jews and Saints outwardly in the outward appearance, Saints by Profession, they look upon this 〈◊〉 clause as a Character of them. They were such as had made a Covenant▪ with God▪ over Sacrifice, or with, or by Sacrifice▪ 〈◊〉 (say they) they so offered Sacrifice to God, as if that had been all that his Covenant required, Calv▪ ad loc. which when they had done, they now thought that God could not but be well pleased with them; nay, they thought that hereby they had tied and bound God after a sort unto them, viz. by their Sacrifices. Ex opere operato putant se Deo placere, Scultet▪ ad loc. A true Character of a formal Hypocrite, who so pleaseth himself in the opus operatum of a duty, as that he thinketh God cannot but be well pleased with it. He so looks upon his services and duties; as if God were beholding to him for them, and obliged to him by them. Thus Scultetus, and some others here carry it. 3 But not to rest in either of these: There is yet a third, and a last sense, which I rather incline unto, apprehending it both more simple and genuine. The persons to whom this Citation is here directed they were not any select company, whether of True Worshippers, or formal Hypocrites, but the whole body of the Jewish Church, collectively considered, consisting of both these, yet here called by the name of Saints, Because there were some, and no question many such amongst them, Saints in truth as well, as in appearance. Now the determination here (as often elsewhere) is taken from the better part. It is an honour (saith Calvin, writing upon the Text which God putteth upon his Saints, to denominate a promiscuous multitude consisting of good and bad from them; I, though they be the far less number. That was the case here in the Text. In the Jewish Church at this time, the greatest part were no better than formal Hypocrites, yet in as much as there was a party of Saints amongst them, God calleth them all by this name. Secondly, If they were not all Saints, yet they ought to have been so. They were all Saints by calling, called to be Saints, and so called Saints, and that to put them in mind of their duty, what ones they all aught to be. Now taking the word in this sense, we shall find this subsequent clause to be a description generally of all the visible members of that visible Church, they were such as had made a Covenant with God over Sacrifice; with Sacrifice, by Sacrifice. For the full and clear understanding whereof we might take notice of an ancient custom in use both amongst the people of the Jews, and other Nations also, who were wont in their making of Covenants, for the greater solemnity of them, to make them, with or by Sacrifice. Which they did after this manner. Having slain the Sacrifice they divided, laying the parts one over against the other, and so the Covenanters went between them. Thus the Lord himself (who was the first instituter of this ceremony) made a Covenant with Abraham, Gen. 15. 18. Gen. 15. Intending there to make a solemn Covenant with him, Ver. 9, 10. he directeth Abraham what to do, viz. Take an Heighfer, and a Goat and a Ram, &c. And what should he do with them? Why divide them in pieces, parting them asunder, laying the parts one against the other. And to what end was this? Why that the Lord might pass betwixt them, which accordingly he did in that visible sign of a Burning lamp in the midst of a smoking furnace, Ver. 17. Verse 17. Behold a smoking furnance and a Burning lamp passed between those pieces. Thus did God make this Covenant with Abraham, a Covenant with, or By Sacrifice. And thus the Lord's people, the people of the Jews, were wont to make Covenant with him. Bringing a Sacrifice before the Lord they cut it in pieces, and so passed betwixt the parts. Such a Covenant the Lord putteth the Princes and People of Israel in mind of that they had made with him, Ier. 34. 18. Ier. 34. 18. The Covenant which they had made before me, when they cut the Calf in twain, and passed between the parts thereof. This it seemeth was their custom, which as they took it from God himself, so the Heathens borrowed it from them, who were wont to make their Covenants also after the same manner. 〈◊〉 〈◊〉 jungebant foedera Porcâ. Virgil. 〈◊〉 Killing, and cutting a Swine in pieces. (Similis labris lactucae, a fit Sacrifice for such Sacrificers) they struck their Covenants. And from this custom (as our Aynsworth elsewhere well observes it) cometh that phrase of Striking or Cutting a Covenant. Aynsworth, sup. Psal. 25. 10. Ps. 89. 3. I have made a Covenant with my chosen, (saith the Lord, Psal. 89.) The original hath it, Karati Berith, Exciosi foedus (as Montanus renders it) I have Cut or Struck a Covenant. Which phrase is also here retained in the Text. Those that have made a Covenant, Corethi Berithi, Ferientes Pactum, that have Cut or struck a Covenant by Sacrifice, viz. by cutting of the Sacrifice and parting it a sunder have made a covenant with me. Such a Covenant had the people of the Jews entered and made with their God, a Covenant, and a solemn Covenant. And such a Covenant must all the Lord's People enter with their God, Doct. all that would be owned and acknowledged of God as his People, as his Saints, they must strike Covenant, and a solemn Covenant with their God. Upon these two I shall insist severally, briefly by way of Explication, putting them together in the Application. 1 The Lord's people are all Covenanters, snch as have struck a Covenant with God. Such were the members of the Jewish Church; and such are the true members of Christian Churches. A truth which needeth no confirmation. This it is that gives both Esse, and Distinguere, that maketh a people to be God's people, and distinguisheth them from all other people; Even the Covenant betwixt God and them. This it was that distiuguished the seed of Abraham, and the people of the Jews from all other people in the World, and that made them God's people, even the Covenant betwixt God and them, the sign and seal whereof they carried in their flesh, the seal of Circumcision, Gen. 17. 13. which is therefore called The Covenant. My Covenant shall be in your flesh: that is a sign of the Covenant. And this it is that now distinguisheth the true Church of Christ, and the true members thereof from all others, even the Covenant betwixt God and them; the signs and seals whereof are the two Sacraments of the new Testament, baptism, and the Lord's Supper; both Seals of this Covenant; the one of their entrance into Covenant, the other of their continuance in that Covenant. Q. For the opening and illustrating of this, Q. the Question will be; What is this Covenant betwixt God and his People? A. To this the Prophet Jeremy will return us an answer in a few words, A. Ier. 31. This is the Covenant that I will make with the house of Israel, Ier. 31. 33 &c. I will be their God, and they shall be my People, This is the Covenant which God maketh with them; and from thence we may easily learn what is the Covenant that they make with him, the one being but a counterpane to the other, viz. That he shall be their God, and they will be his People. It is the nature of Covenants to be mutual. And such is the Covenant betwixt God and his people, consisting of two parts; the Covenant on God's part, and the Covenant on their parts. The Covenant on God's part is, that he will be their God, and they shall be his People. So ran the Covenant that God made with Abraham. I will be thy God, and the God of thy seed: And such is the Covenant that God maketh with his Church and people in all ages, (it being still one and the same Covenant for substance) viz. that he will be their God; Their God? What is that? Nay, what is it not? their Father▪ their King, their Saviour, Gen. 17 1. their Deliverer, their All, a God all-sufficient; such a one he is in himself, and such a one he will show himself to all that are in Covenant with him; And They shall be his People, acknowledged of him, favoured by him: he will pardon their sins, he will heal their infirmities, supply their wants, sanctify their natures, bestowing upon them all good things requisite for them. That is the Covenant on God's part. But what is the Covenant on his People part? That is the Covenant we have now principally to deal with. That Covenant wherein the Lord's people do bind themselves unto him. Now this is nothing but an echo to the other, a Restipulation. When the hearts of a people come to close with God, taking him for their God, and giving up themselves to him to be his people: When to Gods [I will be your God, and you shall be my People] their soul's echo back again [Lord, Thou shalt be our God, and we will be thy People.] Now is this Covenant made up. Such was the Covenant that Jacob promised to renew with his God upon his safe return from his journey, Gen. 28 21. Gen. 28. If the Lord will be with me, &c. so that I return safe to my father's house, &c. Then shall the Lord be my God. Now what is it for a people to take God for their God? Why to engage themselves in the solemn Vow purpose, and resolution of their hearts that they will set him up as God, and that both in their Hearts, and Lives, giving all those respects unto him which are due to a God▪ viz. to Love him above all, to fear him above all, to Trust in him above all, to Worship him according to his will, to walk before him in the conscionable endeavour of an universal obedience. This it is for a man to take God for his God. And this must all the Lord's people do; striking such a Covenant with God, even a Covenant of Obedience. Such was the Covenant which the Israelites entered with their God at the giving of the Law. Upon Moses his coming down from the Mount, having received the Tables of the Covenant, and the book of the Covenant, (the moral, judicial, and ceremonial Laws) from God, he calleth the people to enter a Covenant with God. And what was that Covenant? Ex. 24. 7. Why a Covenant of Obedience. He read the Book of the Covenant in their ears, And the People said, All that the Lord hath said we will do it, and be obedient. This was the Covenant, for the confirming whereof Moses then sprinkled upon them the blood of the Covenant, viz. the blood of the Sacrifices wherewith they made that Covenant. And such a Covenant it is that all the Lord's people have made, and are to make with their God. A Covenant, and that A solemn Covenant; a word of that, and but a word, my aim being chiefly at the Application. Such a Covenant it was that the people of the Jews had made and often renewed with their God, not a slight but a solemn Covenant, a Covenant with Sacrifice. Many were the Sacrifices instituted by God, and observed by his people under the old Testament. Of these Sacrifices, as there were divers kinds, so there were divers ends and uses; Amongst other, this was common to them all, they were all as so many sigilla, syngraphae, so many signs and seals of the Covenant between God and his People. Signs, Commemorative signs and tokens, putting them in mind of the Covenant. Seals for confirmation of that Covenant, the Covenant on God's part, the Covenant on their part. On God's part. Hereby did God assure them that he would be their God. On their part. Hereby did they bind themselves unto him that they would be his people. This was one common end of all their Sacrifices; the proper and particular end of some of them. These Sacrifices they are now ceased: But in the mean time God hath not left his Church without signs and seals of this Covenant. Such are the Sacraments of the New Testament; baptism and the Lord's Supper; both seals of this Covenant, the one (as I told you) a Seal of our Entrance into it, the other of our continuance in it. And with or by these do the Lord's people now strike a Covenant with their God▪ Giving themselves to the Lord in baptism, they confirm that gift in the receiving of the Supper, both which are appurtenances to this Covenant, annexed to it as for the testification, and confirmation, so for the solemnization of it. I might add Christians now, as they have their Sacraments, so also have they their Sacrifices, their propitiatory Sacrifice, and their eucharistical Sacrifices. Heb. 9 26 Their propitiatory Sacrifice, viz. Christ himself the substance of all those ceremonial shadows, at whom all the legal Sacrifices looked. Their eucharistical Sacrifices, their spiritual Sacrifices of Prayers and praises, 1 Pet. 2. 5 and other spiritual Oblations, which as spiritual Priests they offer up unto God. Now by and with these Sacrifices they are to make their Covenant with their God. 1 By and through that Ilasticall, Heb. 8. 6 that Propitiatory Sacrifice, the Lord Jesus Christ, who is the mediator of this Covenant, bringing God and man together, and that by by Passing (as I may say) betwixt the Parties. An observable difference betwixt those Sacrifices and this Sacrifice. There the Covenanters passed betwixt the parts of the Sacrifice: Here the Sacrifice passeth betwixt the Covenanters, Christ interposing himself as a middle person betwixt two disagreeing parties, bringing them together; Reconciling God to man, and man to God; first, meriting, then applying that Reconciliation. And by and through him it is that Christians are now to make this Covenant with God; viz. with an eye to Jesus Christ the mediator of this Covenant; Taking God for their God in Christ, and giving up themselves to be his people in Christ, Thus are they to Covenant by Christ, and (as I may say) over Christ. Even as under the Law, the person that came to offer a Burnt offering to the Lord, to make an atonement for his sin, (and so to renew his Covenant with God) he was to stand over his Sacrifice, Levit. 1. 4. putting his hand upon the head thereof, thereby disburdening himself of his sin, and laying it upon the Sacrifice. Even thus now under the gospel, Christians coming to make or renew their Covenant with God, they must bring a Sacrifice with them, even the Lord Christ▪ (represented & shadowed out by those typical Sacrifices) presenting him unto God his Father; withal, laying their hands upon the head of that Sacrifice, by faith resting & relying upon Jesus Christ, upon the merit of his death and obedience, for the pardon of all their sins, the acceptation of their persons, the salvation of their souls. Having thus laid their hands upon this Sacrifice, now are they to make a Covenant with God, a Covenant of obedience. And thus may they be said to Covenant By and Over Sacrifice. 2 And as Over, so with Sacrifice. As over this Propitiatory, so with Gratulatory Sacrifice. Such a Sacrifice it is the Psalmist calleth for from this Covenanting people in the fourteenth Verse of this psalm. Offer unto God thanksgiving, and pay thy vows unto the most high: And call upon me in the day of trouble, Verse 15. These are evangelical Sacrifices, more worth than all the Sacrifices of the Law, Prayers and praises. And these Sacrifices must they offer up that will make a Covenant with God; so making a Covenant with Sacrifice. But my promise was not to give way to doctrinal Enlargements. The service of the day calleth for Application, which let it be directed only by way of Exhortation, whereof Take these three Branches. 1 That we would all of us strike such a Covenant with our God. 2 That having struck this Covenant, we would be mindful of it. 3 That being mindful of it, we would be faithful in it. Begin with the first, which putteh us all upon this act of Covenanting. As many of us as desire to be owned of God as his people, let us strike a Covenant, a solemn Covenant with him. This is that which the Prophet Jeremy saith of the children of Israel, and the children of Juda returning out of captivity should do, and excite one an other to do it: Ier. 50. Come (shall they say) and let us join ourselves to the Lord in a perpetual Covenant that shall not be forgotten. Ier. 50. 5, And this in the fear of God let all of us here present this day do, and encourage one another to do it. Come let us join ourselves unto the Lord in a perpetual Covenant that shall not be forgotten. object. Why but happily you may say, what needs this Exhortation to a people that are in Covenant with God, already? This work is not now to do; we have all of us done it already. We have given up our names, and we have given up our selves unto the Lord. This we have done in baptism, and this we have done in the Sacrament of the Lord's Supper, both Seals of this Covenant. Thus are we a people in Covenant with God already. Answ. And were not the children of Israel, and the children of Juda so? They were a people in Covenant with God before, and in their captivity, being the seed of Abraham, and carrying the seal of the Covenant in their flesh. Yet for all that we find them there taking up thoughts and resolutions of joining themselves to the Lord in a Covenant, and that by renewing the same Covenant. A practice frequent amongst the people of God in the old Testament. Many instances we meet with, holding forth to us precedents for this practice, the renewing of Covenant. This we find the people of God doing upon divers occasions. Specially in these two cases. In case of Defection. Affliction. 1 In case of Defection when by falling away from God they had broken this Covenant. Secondly, In case of Affliction, when having broken his Covenant, the Judgements of God were out against them, either present or imminent, feared or felt. In these cases we shall see them ordinarily applying themselves to this remedy, the renewing of Covenant. Take but two instances for both; the first of Asah, the second of Hezekiah, both obvious. The former 2 Chron. 15. There you shall find King Asah and his people making a solemn Covenant with God: 2 Chron. 15. 12. Verse 12. And they entered into a Covenant to seek the Lord God of their fathers, withal their heart, and with all their soul, &c. This they did, and upon what occasion did they it? Why, at that time they stood guilty of a great Defection; Ver. 3. so you have it, Verse 3. Now for a long time Israel hath been without the true God, and without a teaching Priest, and without Law. A wonderful defection; And behold Affliction following it, great Affliction, great Distraction, great vexation; so it follows. Verse 5. And in those times there was no peace to him that went out, Ver. 5. nor to him that came in, but great vexations were upon the inhabitants of the Countries. Such was their condition. In this condition what course take they? Why they apply themselves to this as the most sovereign remedy, They entered into a Covenant to seek the Lord their God, &c. The like did Hezekiah, as you may see in the 29 chapter of the same Book. Now it is in mine heart to make a Covenant, (saith Hezekiah) Verse 10. Not a personal, 2 Chron. 29. 10. but a national Covenant. And what occasioned it? Why first, the kingdom at that time lay under the guilt of a great Defection: The Worship of God had been neglected, the Temple ruinous and polluted: Ver. 6. So you have it in the 6 and 7 Verses of that Chapter, Our fathers have trespassed and done that which was evil in the eyes of the Lord our God, and have forsaken him, and have turned away their faces from the habitation of the Lord, and turned their backs; Also they have shut up the doors of the Porch, and put out the Lamps, and have not burnt Incense, nor offered burnt offerings in the holy place unto the God of Israel. Ver. 15 Thus was the Temple-worship neglected, the place unfrequented, nay polluted. In the fifth Verse of the Chapter, Hezekiah calls for the Levites, requiring them to sanctify themselves, and to sanctify the house of the Lord, and to carry forth the filthiness out of the holy place. Lying under this great Defection, they were also under great Affliction; Ver. 8. So it followeth, Verse 8, 9 Wherefore the wrath of the Lord was upon Judah and Jerusalem, and he hath delivered them unto trouble, to astonishment, and unto hissing. For lo our Father have fall'n by the sword, Ver. 9 and our sons, and our daughters, and our wives are in Captivity for this. Such was their present condition. And hereupon it is that that worthy Reformer betakes himself, and his people to this course, the renewing of Covenant. Now it is in my heart to make a Covenant, &c. To these instances (if need were) I might add that other in the days of Nehemiah. The people were generally guilty of a great Defection. So much the Levites in their names confess, and acknowledge. Nehem. 9 34, 35. Neh. 9 34. we have done wickedly: Neither have our Kings, nor our Princes, our Priests, nor our Fathers kept thy Law, Ver. 35. &c. For they have not served thee in their Kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them. That Defection was followed with great Affliction: so you have in the Verses following. Behold we are servants this day, and for the land that thou gavest unto our Fathers to eat the fruit thereof, Ver. 36. &c. behold we are servants in it: Ver. 37. And it yieldeth much increase to the Kings whom thou hast set Over us, because of our sins: also they have dominion over our bodies, and over our cattle at their pleasure, And we are in great distress. Now in this condition, behold them betaking themselves to the same course. And because of all this we make a sure Covenant, Ver. 38. and write it, and our Princes, Levites, and Priests seal unto it. Verse 38. This were they wont to do upon these occasions. Now whether there be the same occasions to be found amongst us, us of this Nation, or no, I suppose there is none of us here present, will make any question of it. Alas the Evidence is but too clear▪ and that as for our present Affliction, so for our former Defection; the one of which usually attends upon the other; Affliction upon Defection, so you find it in all the places forementioned; and so we (at least many of our brethren) in this kingdom find it by sad and woeful experience at this day. Our Defection went before, and that a great Defection. The Temple of God amongst us scoured (blessed be God) the doors thereof were not shut up, yet we cannot say but it was polluted, and that by bringing in human Inventions to thrust out divine Ordinances. The Lamps some of them extinguished, and put out, the most of them burning dim, either for want of oil, or snuffing. How few Burning and shining Lamps? The Worship of God for the most part how was it turned to a mere formality? our condition therein being but too like that of Israel's herein the Text; little to be seen in most places but a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the meager carcase of a cold and formal devotion, The heart of Religion being well nigh eaten out: Little power of it to be found in the hearts and lives of the greatest part. Multitudes of scandalous persons swarming everywhere, and yet continued members of the Church. Ps. 50. 17 Swearers, Drunkards, unclean Persons, profane Persons, such as hated Reformation, yet even they taking the Covenant of God (the Seal of his Covenant) in their mouths, polluting the holy Ordinances of God by their unworthy partaking in them. For the rest, how have the greatest part been either merely civil, or else lukewarm. Little heat, little Life, little Power of godliness to be felt or seen. Surely our Defection, and our Provocations have been great. And our Affliction at this day seems to answer it. Our case being now the very same with Israel's in the days of King Asah; 2 Chron. 15. 5, 6. In those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the Countries; And Nation was destroyed of Nation, and city of city, for God did vex them with all adversity. So was it with them: And is it not so with us at this day? Now, in this condition what shall we do? Why, Now let us join ourselves to the Lord in a perpetual Covenant. Now; never was Covenant more seasonable, more needful for any people, than it is for England at this day. Let us now make a Covenant with the Lord our God, and that a perpetual Covenant. Covenants we have made, but alas they have been temporary, momentany, soon forgotten. Let us now join ourselves to the Lord in a perpetual Covenant that shall not be forgotten. No way so hopeful as this to appease the wrath that is gone out, smoking against us, and burning amongst us, to put an end to our present Afflictions, and Distractions, to remove the Evils which we feel, to prevent the judgements which we fear, to procure the mercies which we want, to continue the mercies we enjoin, to stay our God amongst us. Ob. True (you may say) were it only such a Covenant, Object. a joining ourselves to the Lord in a Covenant, then might we hope for such an issue. But alas this Covenant here propounded and tendered to us, we find it to be of another nature, containing in it somethings to us impertinent, and others scarce warrantable. A. A. Here I know some thing will be expected by way of satisfaction. Give me leave as briefly & as fully as I may, or can, Liber are animam to discharge conscience, both mine own & others, by resolving such scruples as are most obvious, and as I conceive) of greatest importance. In the general take the resolution thus. Though this be not the only thing in this Covenant, yet I take it (and so would I have every one here present to look upon it) to be the main, viz. The joining of ourselves, and the whole kingdom to the Lord. What else means this grand design of a through Reformation, a personal, a national Reformation personal of our own hearts, lives, Families: national of the Kingdom, the three Kingdoms. The former we promise to perform, the latter we engage ourselves by all lawful ways in our several places, and Stations to endeavour. And what is this but a joining ourselves to the Lord by Covenant. Some particulars, I confess, here may be found, which at the first sight may seem to be heterogeneal, some of them foreign, and others of them of mere civil concernment, but upon a review we shall find most of them (if not all of them) to lie in a way of tendency unto that great and main end, (like so many lesser streams which though happily they have their several windings and turnings, yet at the length they all discharge and unload themselves into the same common channel) All of them conducing either immediately or mediately to the promoting of this desired Reformation. 1 To this purpose tends that first branch of the first Article, where we promise to endeavour the preservation of the Reformed Religion in the Church of Scotland against the COMMON ENEMY. A clause which seemeth to look directly upon them, but withal it reflects and looks back upon us, who are much interssed & concerned in their (whether woe, or) welfare. In their peace we may the rather hope for peace. In their ruin we cannot look long to survive. Such are the mutual engagements and concerments of both kingdoms, as that in all probability they are like to stand or fall, sink or swim together. And such is that other Clause in the Close of the same Article, where we promise to endeavour the bringing of all the Churches in the three kingdoms to the nearest conjunction, and uniformity in Religion, Government, &c. A design of high concernment. No one thing tending more directly to the settling and establishing of the true Religion of God in all of them. 2 To like purpose is the obligation in that second Article, which engageth all to endeavour the extirpation of Popery, and the eradicating of such other evil weeds, as may endanger the sucking out the heart of Religion; how ever hinder the growth of it. 3 To the same purpose, (as truly; though not so immediately) tends that engagement in the third Article, for the mutual preservation of the RIGHTS and privileges of PARLIAMENTS, and the Liberties of the kingdoms, with the joint-preservation and defence of his majesty's person and authority. Which, of what concernment they are for the establishing, and preserving of the true Religion of God, I shall not need to tell you. The Laws, and just Liberties of a kingdom, they are as the outworks to Religion. If these be surprised, or stormed, taken in, it is not to be expected that Religion should long hold out. And therefore not only expediency, but necessity requires, that they should be taken into the same counsels with Religion itself. Of these Laws, and Liberties, the King's majesty with his Parliaments, are by office the proper Guardians, the grand conservators. Great Reason then their should be a special respect had unto them upon whom under God we have such an immediate dependence either for our welfare, or we. I might go on, and show you the like in the three other Articles. The discovery of Incendiaries, persons dangerous to the Church, or dangerous to the State, such as shall seek and endeavour the breeding, or fomenting of Divisions in either, and consequently endanger the ruin of both; of which you may read, Article 4. The endeavour of preserving the Cevill Peace and Union betwixt the two Kingdoms, a mercy denied to our Forefathers, now settled and established by the mutual agreement of both Parliaments, spoken of Article 5. The mutual defence and assistance of all that are or shall be confederated with us, in the lawful pursuit of this Covenant, mentioned, Article 6. All these how conducible they are to the main end here propounded, I suppose there is none that looketh right upon them with an impartial and unprejudiced eye, but will readily see. And being subservient thereunto, no reason why any should scruple the admittance of them within the verge and pale of a Religious Covenant. Ob. Why, Object. but it may be said; In this Covenant there are some things which may seem not only heterogeneal to Religion, but incompatible and inconsistent with it: Passages subject to just scruple, which a tender conscience cannot but stumble at. In the taking of an Oath there are three main requisites. We find them all together in that known Text, Ier. 4. Ier. 4. 2. Thou shalt swear the Lord liveth. in Truth, in judgement, and in righteousness. Now, as for the first of these (may some say) it is possible to observe it; (and I wish it may be so by all that shall adventure upon this Covenant this day) viz. to swear in Truth, in the uprightness, and sincerity of the heart; But how the second? how the third? How in judgement? how in righteousness? Alleg. 1. How in judgement? When as there are some particulars here, which the greatest part understand not, know not what they mean. Such is the Doctrine, Worship, Discipline, and Government of the Church of Scotland; And such are the Right and privileges of Parliaments, with the Liberties of the kingdoms; things which the greatest part are wholly, or in a great part ignorant of. And how can they engage themselves to defend and maintain what they know not. A. I answer; as well as to maintain the Laws of the Land, or the Prerogatives of the Prince, neither of which are obvious to every vulgar eye, few having an exact and distinct cognizance of them: And yet none (upon that ground) scruple the engaging of themselves by solemn Oaths (such as the Oath of Allegiance, supremacy, &c. to defend, and maintain them. 2 But secondly, how ever we may be ignorant of some particulars, yet I suppose the generals of both, either are, or may be known by all that are not affectedly ignorant. 3 But thirdly; Take notice that, as for the Dostrine and Discipline of the Church of Scotland, we are not bound to Observe, but to Preserve it. Not to observe it here, but to preserve it there, and that only against the common Enemies of both Churches, both kingdoms. Which is no more, than (for aught I know) we may engage ourselves to do to any other of the forregne Reformed Churches, notwithstanding their Doctrine, Worship, Discipline be not exactly known unto us, or (it may be) in some particulars not approved by us. 4 An in the fourth place, As for parliament-privileges, and Kingdoms-Liberties, the oblgation here laid upon us for the maintaining of them, it bindeth us no further, then as they shall be declared, & evidenced to us to be such. The like whereunto I may say of those ill weeds mentioned in the second Article, superstition, heresy, schism; which we here engage ourselves to endeavour the Extirpation of. Here the engagement reacheth not to what ever shall be called by these names, Acts 25 19 (The Jews Religion. Festus calls it Superstition, Acts 25. The Christian Religion by the Jews is called heresy, Acts 24 14. Acts 24. And our just separation from the Church of Rome, is by them called schism,) but what shall be evidenced so to be by the light of the Word, and consent of the Churches. Alleg. 2 But you will say (in the second place,) Though happily we may swear in judgement, understanding what we swear to; yet, how in justice? how in righteousness? Here is the Pinche, Seeing there is somewhat in this Covenant, which we engage our endeavours for the extirpation of, which the Law hath planted; If not the Law of God, yet the Law of the Land. It is prelacy, by name a Plant (say some) of God's own planting, planted by the hands either of Christ himself, or his Apostles, or at least of apostolical men in the times of some of the Apostle, And as planted them, so watered by the Churches of ghost in all succeeding ages. And shall we find ourselves to endeavour the rooting out of a plant thus planted, thus watered? A. Mistake it not. It is not Prelacy, (at least not this Prelacy,) that ever yet made this claim. True it is, Episcopacy hath done it, (with what right, I leave it to those who are able, to judge,) but Prelacy never. Prelacy (as the word hath been commonly taken amongst us) for my own part (if I have not mistaken it) I have ever looked upon it as an Exorbitancy of Primitive Episcopacy, an Excresence from that first Stem, and a thing distinct from it. Sure I am, the Prelacy here spoken of is: Which, what it is, the next words explain, viz. the present Church-Government by archbishops, Mr. Case. Bishops, chancellors, Commissaries, &c. This is our Prelacy; The totum conjunctum, the whole body of the present Hierarchy, being thus clothed, thus circumstanced, thus attended with such a subordination of Officers, some of which (most of which) never yet had the face to plead a Ius divinum, or yet Apostolicum; neither hath the Church of God at any time found them (to say no more) any such {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 1 Cor. 12. 28 Helpers, governors, or (as the new Translation renders it, putting them together) Helpers in Government, that it should have any reason to desire the continuance of them. This is the Prelacy which we here engage our endeavours against. Not every, Master Coleman in his heart's Engagement Preached and published by Order, and Master Case's quarrel of the Covenant. not all kinds of prelacy, or Episcopacis, (I speak now in the language of others, such as being of counsel in flaming and contriving this Covenant, should know the meaning of it, and no friends to this Prelacy I am sure.) Not Prelacy in the latitude of the notion thereof. No. Some Materials of Prelacy, what ever Government we have must yet be left. There cannot be a Parliament without a Speaker, nor yet a Committee without a chairman, nor yet an Enquest or jury without a Foreman; Thus in the State, and thus in the Church. There cannot be a Synod, an Assembly, a Classis, a Presbytery without a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Praeses, a Primus Presbyter, one first in Order. And this in the latitude of the word) is Prelacy. Not all Prelacy then, nor yet all Episcopacy. Paul speaking to the Elders at Ephesus, Acts 20. 28. and writing to the Elders at Philippi, he calleth them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Phil. 1. 1. Bishops. And should it be supposed that episcopacy being Circumcised (to use the word of my author) from these exuberant Members, and Officers; stripped of this unnecessary Equipage, and reduced to the primitive simplicity of Bishops and Presbyters, should by Authority be conceived to be a meet and convenient Government for the Church in this kingdom, it is not conceived that any man should stand engaged by virtue of this Oath and Covenant to oppose authority, in endeavouring the extirpation of it; That being not this Government, but a new Government. Now we do not swear against what is not. Neither can a man properly be said to endeavour to eradicate that which as yet is not planted. Nay more. Shall there be an episcopacy or prelacy found in the Word as the way of Gospel-Government which Christ hath bequeathed to his Churches, and this be made appear; we are so far from swearing to extirpate such a prelacy, as that rather we are bound by virtue of this Oath to entertain it as the mind and will of Jesus Christ. This I have spoken, (not in my own but in other words) not to declare my own private Opinion in this great controversy of the Times, the point of Church-Government, (accounting it in myself in this Juncture of times too high presumption to anticipate or forestall the judgement of that Venerable Convention, before whom this controversy now depends, expecting a speedy and fair Decision according to the evidence of the Word) but only to endeavour a satisfaction to those of my Brethren or others, who possibly may conscientiously stumble at this stone, the supposed Ius Divinum, or Apostolicum of episcopacy. Obi. But though a Ius Divinum be not stamped upon this Government, yet a Ius humanum is. Though it be not of a Divine foundation, yet it standeth established by the Law of the Land. And being so planted, how can we engage ourselves to endeavour the rooting of it out. A. Here, not to dispute what I cannot determine, (nor, as it is supposed, any other) whether it be in every part of it established by the Law or no. Let it be yielded that it is. What then? Shall we conceive ourselves thereby so concluded and shut up, under this Government, as that what ever inconvenience we shall find therein, yet we may not by lawful ways and means, seek, and endeavour the alteration of it. It is a case which subjects scruple not in the Laws of the Land; nor yet Freemen and Burgesses of a Corporation, or Members of the like Society, in the forms of their Government. Though sworn to defend and maintain them, yet finding by experience some evident and notable inconvenience in them, they will make no scruple (neither need they) to endeavour by lawful ways, and means a Change and alteration in them. Laws, and Ordinances and Forms of Government though very useful in the first institution of them, yet afterwards, through change of times, they may degenerate; and become unuseful, it may be prejudicial and detrimental, crossing that very end for which they were ordained. Thus is it with human Laws and Constitutions, the best, the wisest of them; they are like the men that made them, mutable; not unlike those liquours, which will grow flat and sour with standing. It is the privilege of God's Laws, they never degenerate, never prove unuseful, much less detrimental to the persons to whom they are given, and by whom they are observed. But human Laws and Constitutions may, which when they do, no reason why men should be so irrecoverably concluded under them, as that they should not by lawful ways and means (let that still be carried along) seek an alteration for the better. Obi. For the better? ay, (may you say) were we assured of that we would not be unwilling with such an exchange. But in the mean time Alterations of this nature are dangerous, as in the State, so in the Church. A. True, they are so; viz. where they are managed by precipitate or sinister counsels, not carried on with due deliberation, & advice, specially where this exchange is made by Guess and not by Rule; But that (I trust) will not be found to be our condition. If multitudes of unbiased counsellors promise safety, (blessed be God) as yet the Kingdom wants them not, whether for Church or State. And with what deliberation they have hitherto proceeded in agitating the business of both (specially of the Church,) let their enemy's judge, wherein their Protestation is (and I think we are bound to believe it) that all shall be done (as need as may be) by Rule; And that not by a Lesbian, leaden Rule; (such as the Rule of Prudence is, which every one may, bow and bend to his own interests) but by the inflexible Rule of the Word. Which if this work be framed by, we shall have no cause to fear the alteration. Specially if we consider the condition of the present Church-Government (no Government) amongst us, which indeed is little better than a nullity, an anarchy, a mere name and shadow of Government, the Coercive power (which animates any Government, (being indeed the very soul of it, without which it is but a cadaverous, and liveless corpse) being already by an overruling hand of a most immediate providence, taken away, and that by unquestionable authority. Now, it is a received maxim, Better any Government, than no Government; Tyranny then Anarchy. What the inconveniences of the one (the present No-Government) are, the Church of God amongst us already feels to her eminent hazard. What ever the succeeding Government shall be, yet may we promise to ourselves in it a comparative happiness. Some other scruples possibly may be started, but I want time now to let slip after them. Neither are they such (I suppose) but that a little charity yielding to the present necessity, will soon take them up, affording them a fair construction, and Resolution. What then remains, but that this first branch of the Exhortation should take place with every of us, that we would all of us join ourselves to the Lord this day in a Covenant, in this Covenant, the main drift and scope whereof the Preface and Introduction to it will assure you, is, The Glory of God, the advancement of the kingdom of our Lord and Saviour Jesus Christ, the Honour and happiness of the King's Majesty, and his posterity, the true public liberty, safety and peace of the kingdom. And striking this Covenant with God, use. Let us then (in the second place) be exhorted to be mindful of it. So the Psalmist presseth it upon all the Lord's People, 1 Chron. 16. 15. 1 Chron. 16. Be ye always mindful of his Covenant. None of us here present but have made a Covenant with our God. Upon our admission into the Church to be visible members of it, we entered this Covenant, the sum whereof is (as I told you) that he should be our God, and we would be his People. This Covenant many of us, (most of us I suppose) have ratified and confirmed in our receiving of the Sacrament of the Lord's Supper. Happily some of us (many of us) have upon occasion renewed this Covenant; It may be in some special distress, or upon the receiving of some special mercy, we have laid new engagements upon our souls, binding them with new cords, new Vows, new Resolutions. And this is the service which this day our God by the hand of Authority calls us unto. O let us not then be unmindful of this Covenant. Take we heed of forgetting it. It is that which Moses chargeth upon the people, Deut. 4. Take heed unto yourselves lest ye forget the Covenant of the Lord your God. Deut. 4. 23. A Caveat very necessary; this being a thing which we are very subject to forget; and the forgetfulness thereof being of dangerous consequence. 1 subject we are to forget it. As for our Covenants with men, we easily remember them; especially if they make for our advantage. But this our Covenant with God, (though most advantageous to us, all the advantage being ours; God is no ways advantaged by our Covenants; They are neither, Honour nor Profit to him, both to us. That we may be confederated with the great God of heaven and earth, what an Honour? And that we may be interested in all the promises of this life, and a better, what a Benefit? yet (for all this) how subject are we to forget it? An infirmity which we have drawn from the loins of our first parents. They being placed in paradise, in state of innocency, yet how soon did they forget the Covenant of the Lord their God? This are we much more subject to. A truth which experience will make good to every one's soul. Those Vows and Covenants which some of us have made with our God in time of distress and trouble, how soon are they forgotten? Not unlike seamen's vows, which in a stress at Sea they make freely, but no sooner come a shore but they forget all. Such are our Vows and Covenants for the most part which we make in our distresses; Numb, 18. 19 Not Covenants of Salt, (such was God's Covenant with Levi, and such should his people's Covenants be with him, Covenants for perpetuity) but rather Covenants of Snow, which as soon as ever the Sun shines upon them they presently melt and vanish away. This forgetfulness we are very subject to, and therefore great need of this Caveat, Take heed lest we forget the Covenant of our God. 2 The forgetfulness whereof (in the second place) is of such dangerous consequence. An intes to all Evils, and that both of sin and Punishment. See both in our first parents. They forgetting the Covenant made with their God, and so venturing upon the eating of the forbidden fruit (a seal of that Covenant) they thereby let in all those evils which have overrun and drowned all their posterity; even a deluge of sin and misery. 1. No such an inlet to evils of sin as this. Whence is it that Christians, (I mean nominal Christians) they dare let lose the reins to licentiousness, yielding up themselves servants to sin and Satan in the obeying and fulfilling of divers inordinate Lusts, in adventuring upon foul, and (it may be) scandalous evils? Certainly they have forgotten the Covenant, of their God. Pro. 2. 16▪ 17. It is that which the wise man says of the Adulterous woman, Prov. 2. She forsaketh the guide of her youth, and forgetteth the Covenant of her God. The latter a Reason of the former. She forsaketh the guide of her youth. giveth over herself to adulterous loves, and enchased embraces of strangers. Why? She hath forgotten the Covenant of her God; that is, her conjugal vow, and promise made in the presence of God. And whence is it (my brethren) that our hearts generally are so ready to run out inordinately after the Creatures, bestowing those affections upon them which we owe peculiarly to God and Jesus Christ? Surely we have forgot; at least do not, as we ought, remember the Covenant of the Lord our God, wherein we have engaged ourselves to take him for our God, to set him up in our hearts, to love him, fear him, honour him, trust in him above all other things. 2. No such an inlet to the Evils of Punishment. For this cause it is that God threatens his people with the sword (of temporal judgements the worst) I will bring a sword upon you that shall avenge the quarrel of my Covenant. Levit. 26▪ 25. What was the quarrel of his Covenant? Why they had forgotten it, and forgetting had violated it. This lets in the sword, and with it Pestilence, and Famine; as attendants upon it, (as it followeth in the next words.) Of such dangerous consequence is it to forget this Covenant which we have made. On the other hand, the Remembrance of it is of great use. Useful in restraining us from sin; useful in putting us on to duty. In the one a Bridle, in the other a Spur; both ways very useful. And therefore (in the fear of God) give way also to this second branch of the Exhortation. Remember ye the Covenant of the Lord your God. This it is that the Lord here in the Text putteth his people in mind of, giving them a hint of the Covenant which they had forgotten, that being put in mind of it, they would be faithful in it, not thinking that Ceremonies, and Sacrifices, and those external observances would serve the turn, but that they would apply themselves to perform the Conditions of the Covenant. Use 3. And this let every of us (in the third and last place) be excited to do. use 3 So Remember we the Covenant of our God, that we may be faithful in it. faithful in performing the conditions of our part; the sum whereof is bound up in this one word, Obedience. True it is indeed, when we have done all we can do, yet we shall fall short of that exactness of Obedience, which the Law requireth; there will be many failings, many infirmities. But let not these discourage; knowing this for our comfort, that these failings, where they are not allowed, but bewailed, and striven against, they are not properly a breach of this Covenant. The Covenant that God's Saints are under (being in Christ) it is not a Covenant of Works, but a Covenant of Grace. In the first Covenant the condition of our parts was, an exact and perfect obedience; so as the least failing, the least deviation or swerving from the Rule was a breach of that Covenant. But this Covenant it is established upon better promises, and better conditions; the Lord herein requiring from us not exactness but Truth, Gen. 17. 2. Sincerity, uprightness. Walk before me, and be upright. So as every failing, every straying from the Rule is not a Breach of Covenant, so long as the heart is upright with God, not allowing itself in any known evil, any sinful Commission, or Omission. These are the breaches of this Covenant when the heart shall sit loose from God, taking in any sinful lusts to give entertainment to them. And this take we heed of. How ever there may be, and will be many slips, many failings in our course, yet take heed of sins against Light, against Conscience. Take heed of letting in, and setting up any sinful lust in our hearts against the Convictions of the Word. This were indeed to deal falsely with God in his Covenant. A Crime which the Church washeth her hands of, Psal. 44. All this is come upon us, Psal. 44. 17. yet have we not dealt falsely in thy Covenant. At that time the Church lay under great pressures, great afflictions. All this is come upon us, All these evils, these sufferings. Yet she professeth her integrity. She had not dealt falsely in the Covenant. What is that? The next words explain it. Our heart is not turned back, neither have our steps declined from thy way. Verse 18 This it is to deal falsely in the Covenant. When a man's heart is turned back, and thereupon his steps decline from the way of God's commandments, so as he walketh on in any sinful way. O (my Brethren) let it not be laid to the charge of any of us, that we should thus deal falsely in the Covenant of our God. And therefore, though perfest we cannot be, yet labour we to be upright and sincere. Let not our hearts be turned back from our God, but let us walk before him in the constant, and conscionable endeavour of an universal obedience. Thus remembering and keeping our Covenant with God, now be we assured, that God will remember his Covenant with us. He remembreth his Covenant for ever, Ps. 105. 8. saith the Psalmist in that 105 psalm, which Text if we compare with the forenamed place. 1 Chron. 15. 1 Chron. 16. where the former part of this psalm is recorded, and from whence it is taken, we may take notice of an observable difference in the reading of this passage. In the psalm, the words run in the third person, as spoken of God, He remembreth. In the Chronicles you have them in the second person, as spoken to his People. Remember ye. Put them together, they will afford us this useful observation. That if we Remember our Covenant with God, God will remember his Covenant with us; And because he Remembreth his Covenant for ever, therefore let us Remember it for ever. Herein God for his part will not be forgetful; unfaithful. It is the first branch of Solomon's prayer at the Dedication of the Temple. 2 Chron. 6. 14. O Lord God of Israel there is no God like unto thee, &c. which keepest covenant and mercy to thy servants, that walk before thee with all their hearts. mark it. Though there may be many slips and failings in the walkings of God's people, their foot may often tread awry, yet walking before God with all their hearts, in uprightness and sincerity, the Lord will keep Covenant with them, and show mercy to them in pardoning their sins, accepting their services, healing their infirmities supplying their wants; performing unto them all the conditions of the Covenant on his part. Verse 15. What he hath spoken with his mouth, he will perform it with his hand (as it followeth in the next Verse.)▪ And therefore let all our care and solicitude be, how to perform the Conditions on our part. How we may keep close to God, and walk before him. Walk before me and be upright. This is that which we have bound ourselves to by baptism, and confirmed in the Lord's Supper. And this is one main thing which we are now to engage ourselves unto in this Covenant which we are now to enter. So much you shall find in the Close of it, the last Article, (which you may observe to be set forth in a different Character, (as I conceive it) purposely to set a note of observation upon it,) the sum whereof is Personal Reformation, the Reformation of our own Hearts, Lives, Families. Now every of us (in the fear of God) have a special eye upon this, looking upon it in the first place, though here set last, beginning our practice, where the Covenant ends (as it is the Rule of Genesis, and Analysis). Every one beginning at and with himself, each one endeavouring (as the words of the Article run) to go before another in the example of a real Reformation. Having practised upon ourselves first; our own Hearts, Lives, Families; Then be we, as we may, all of us in our places, and according to the opportunities offered us, subservient unto the public endeavouring to promote the great work of a public Reformation of what is amiss in Church, or State; which we are to do, all of us by our Prayers; those that have abilities, by their Purses; those which are called to it, by their Counsels; Magistrates by their Authority, Ministers by their Doctrine; People by their Obedience. This do we for the general. Withal, having an eye to the several particulars contained in this Covenant, which may any ways conduce unto that great and blessed end, the establishment of the true Religion of God amongst us, with the restoring and settling of a true peace, and happiness both in Church and State. And to that end let me direct your eyes to three or four particulars of great consequence, tending directly to that end. You find them altogether in four words of the second Article, where we engage ourselves to endeavour the extirpation (as of Popery and Prelacy) two things obvious to every eye;) so, of usurpation, heresy, schism, Profaneness. four words of great importance. Happily some of you do not so clearly understand the meaning of some of them. Give me leave to touch upon them a little, that you may both know them, and your duty concerning them. 1 Superstition, will-worship, when men shall worship God by ways, Mat. 15. 3, 6, 9 and means of their own devising; establishing their own Traditions, Teaching for Doctrines the commandments of men: Introducing human Inventions into the Room of Divine Ordinance, making them either Pars or Medium, a Part or Means of Divine Worship. Teaching, or practising the fear of God by the precepts of men. Ioh. 29. 13▪ This is Superstition, whereof what ever relics may befound amongst us, and evidenced to be such, we all stand obliged by virtue of this Covenant to seek and endeavour by lawful ways and means the Abolition and Extirpation of them. The second and third we may put them together (being near akin, x German;) heresy and schism: The one an error in judgement, the other in Practice. heresy. An erroneous opinion touching some Article and principle of the Christiand aith, obstinately maintained against the evidence of the word. This is properly heresy to which there are these three things required. 1. It must be an error about some Article of Christian faith, which is either of or near the foundation. 2. It must be an error evident to be such by the light of the Scriptures, and gtnerall consent of the Churches. 3. It must be an error obstinately maintained and pertinaciously held after conviction and lawful admonition. Put these together they make up formal heresy, heresy properly so called. An evil weed; not to be suffered in the Garden of God. One of those works of the flesh which Saint Paul speaketh of, Gal. 5. The works of the flesh are Heresies. Gal. 5. 20. Of dangerous consequence▪ pernicious, not only to the person tainted with it but to the Church wherein it is tolerated. An infectious evil spreading Gangrene of a diffusive nature, very apt to spread and communicate itself, insinuating itself into the breasts and bosoms of men, for the most part, by way of fair and smooth pretences and enticements. Rev. 7. 4. The Whore of Babylon's Cup wherein she giveth her poison to drink, is a Golden Cup. In this respect (amongst others) it is that heresy is elsewhere in the Revelation compared to whoredom, Revel. 14. Those which follow the lamb, (the true professors of the Gospel) they are said to be such as 〈◊〉 were not defiled with women, Rev. 14. 4▪ for they are Virgins. The simplicity and purity of the Orthodox faith, that is virginity. Heresy is whoredom; A secretly enticing, sutablely seducing evil; conveying itself (as poisons for the most part are) with some sweet mixtures, the mixtures of some sweet and precious truths. And surely such are some of those errors which fly abroad in the world at this day. That (amongst other) of Antinomianism, which under a colour of exalting of Christ, & setting up free grace (the most glorious pretext in the world) trample upon Moses, beating down the Law, that Law which Christ came to establish, not allowing it any directive power, to be so much as a Rule of our obedience, withal, taking away all sense and conscience of sin (as sin) in the Regenerate, An heresy of that dangerous consequence, that unless it be extirpated, and rooted out, it will endanger the eating out the heart, and bowels of all true Religion. 3 schism. The word signifieth a Rending, a taring, ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) and it is nothing but a Rending and tearing of the Unity of the Church. As when men shall make divisions, and factions in a Church, breaking it into pieces, and parts. Such were those schisms in the Church of Corinth, (so the Apostle calleth them, I beseech you brethren that there be no divisions amongst you: 1 Cor. 11. 10, 11, 12▪ 1 Cor. 1. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (saith the original,) schisms) where some were followers of Paul, others of Apollo's, a third of Cephas, a fourth of Christ; so breaking the unity of that body, that Church. Or when any shall separate from Communion with a true Church. Such a separation (saith our Learned Doctor Ames) by a special appropriation most rightly deserves the name of schism. Ames Cas. Which yet must be warily and tenderly understood. Not that every withdrawing from some particular act, or acts▪ of Communion with a Church, wherein men conceive that they cannot participate without sin, should be presently called, and accounted a schism. It was the Case of many of late times in the point of Kneeling at the Sacrament: They durst not hold communion with the Church in that particular act, because of that Gesture, about which they were not satisfied. This partial, and peaceable, withdrawing, merely out of tenderness of Conscience, cannot properly be called schism, so long as the Church still owned and acknowledged, and communion held with it in the main. But, where there is a totalis seccessio, a total departure and separation, an absolute renouncing and rejecting of all Fellowship and Communion with a Church, a true Church, and that upon this ground, because they adjudge it to be no Church, or an imperfect and defective Church; defective in her Constitution, or Administrations, and Ordinances, Certainly; if there be any schism in the world this is schism, and that most properly so called. An evilweed also, no less dangerous than the former. Some comparing them together, heresy and schism, have aggravated this above the other, Muscul. loc, Com. as conceiving it to be the more dangerous of the two. And surely dangerous it is, not only to the person himself who maketh this schism, who hereby 1 Excommunicates himself, cuts off himself from Fellowship, and Communion with the Church and People of God; depriving himself of church-privileges, as also of the public Ordinances, the means of his Edification and salvation, to which God hath promised a special concurrence. 2 Besides, running out of the fold, he thereby exposeth himself to the wolf. And hence it is that those which have made such a total seccession, and separation, they seldom stay there, but are carried on to further and more dangerous errors, as to gross Anabaptism, and F●●●ilisme, and what not? 2 But dangerous also the committee, to the Body of the Church, which by this means is rent and torn, and dismembered. Which what it is to the natural body, what danger, and what Torment, they which have felt it, can tell. I wish they which stand guilty of this evil were but as apprehensive and fensible of what it is to the mystical body, how detrimental, how dangerous: What it is thus to divide Christ; thus to despise and contemn the Church of God, (or despise ye the Church of God? saith Paul to some of his Corinthians); 1 Cor. 11. 22. A thing of sadder Consequence, than I believe it is generally apprehended by most of those; who upon every slight dislike, presently fall to partial, and from partial to Totall separation. The Lord heal these breaches. In the mean time, who ever they are that have taken, or shall take this Covenant, let them take notice, how by virtue hereof they stand engaged to endeavour the Extirpation of both these evil weeds, heresy, and schism. A charge which as it lieth upon all, so after especial manner upon public Persons, Magistrates and Ministers. If we then speak against both the one and the other, you must bear with us: It is no more than we are bound to do. And if you that have Authority in your hands, do not improve it; for the suppressing, and eradicating of both, see you to it, for my part I do not see how you can be acquitted of this Oath, wherein the obligation is so expressed, that you shall endeavour the extirpation as of heresy, so of schism. 4. The fourth and last is profaneness. A bitter and poisonous weed. A root that beareth Gall and wormwood (as you have it described, Deut. 29▪ 18. Deut. 29.) Such a root none will suffer to grow in their Gardens, much less God in his. O let it be the joint endeavour of all and every of us to pull it up, to root it out, Private persons, every one root it out of his own, Heart, Mouth, Life. Parents and Master's root it out their Families, not suffering it to grow within their walls. Every one taking up David's and Joshuah's resolution. Ps. 101. 7 Ios. 24. 15▪ He that worketh deceit shall not dwell within my house, he that telleth lies shall not tarry in my sight, Psal. 101. As for me and my house we will serve the Lord. Iosh. last. Ministers endeavour to root it out of their Congregations, laying the Axe of the Word to the Root of it. Magistrates to root it out of their jurisdictions, and that by a due execution of the Laws upon public offenders. Such Laws you have divers; Laws against Swearing, against drunkenness, against sabbath-breaking, &c. all branches of the same Root, profaneness. Now take ye notice of it, that this Covenant bindeth you to a more strict, and impartial execution of those Laws, than ever heretofore. Thus joining together, Word, and Sword, Ministers and Magistrates, there may be some hope of extirpating of this bitter and deadly weed, which hath overrun and almost overspread the whole Garden of God, being so rife in every City, every Town: And that that being extirpated, and rooted out, Piety and true Religion may come to put up head, and flourish. Which let it be the joint desire, and main design of every one that either hath, or shall join himself to the Lord in this Covenant. FINIS.