THE THREE kingdoms healing-plaster. OR, The solemn Covenant of Reformation and Defence explained. Wherein is showed the Authority, Antiquity, and Use of an Holy Covenant: the occasions moving to it, and the ends in doing it, the necessity of it at this time, for diverse Reasons herein expressed. Also a full explanation of each Article of the Covenant, to the satisfaction of all: showing the benefit that may redound by it, viz. God's Protection and Blessing to heal our miseries, and establish truth in Religion, Peace and lasting happiness to the three kingdoms. Likewise showing the Danger of Refusing it, and God's curse upon us, if we enter into it deceitfully. Come let us join ourselves to the Lord in a perpetual Covenant, that shall not be forgotten. Jer. 50. 5. But ye have departed out of the way, ye have corrupted the Covenant, saith the Lord: therefore also have I made you contemptible and base before all the people. Mal. 2. 8, 9 And I will bring the sword upon you, that shall avenge the quarrel of my Covenant. Levit. 26. 25. Thus saith the Lord, cursed be the Man that obeyeth not the words of this Covenant. Jer. 11. 3. Imprimatur, Ja. Cranford. By G. S. Gent. London, Printed for Francis Coles in the Old-Bailey. 1643. THE THREE kingdoms healing-plaster. I Lately sent into the World a Treatise, entitled Great Britain's Misery, with the causes and cure. Which I published not so much to show the misery: (For that all men feel) as to show the causes of it, and the means to cure it. And now, that the cure may be full, God by the work of his Providence hath commended one ingredient more: that nothing may be wanting, except we be wanting to ourselves: We all desire a healing: But behold, increase of misery: and why? because we have not sought the right cure: we have believed lies, forged lies to ourselves▪ (●s Job speaks) we Outward means cannot heal great Britain. have sought to physicians of no value: Job 13. 4. trusted to lying vanities, that is, to outward things: vain things that cannot profit nor deliver, 1 Sam. 12. 21. but we have not returned to him that smiteth us, neither ●ought the Lord of hosts. Esay. 9 13. Therefore God hath plagued us seven times more, as is threatened: Levit. 26. 28. The harvest is past, the summer is ended, and we are not saved. Jer. 8. 20. Not because there is no balm in Gilead: nor because there is not a skilful Physician there: but because we have rejected (or neglected) the true plaster: we have not yet gone up to Gilead to use that sovereign balm, no● applied ourselves to the healing Physician. Jer. 40. 11. We are as sheep gone astray, and have not heard the voice of the shepherd: Nor returned to the shepherd and Bishop of our souls: 1 P●t. 2. 25. God hath smitten us that he might bind us up: Hose. 6. 1. bu● we have not returned to him: We have been perfidious and broken his Covenant, which he hath commanded to perform, De●t. 4. 13. and have made covenants, and leagues, with Idolaters, contrary to God's command, Exod 32. 12. therefore the Sword doth dev▪ ure, and our misery increaseth as is threatened Levit, 26. 25. I will avenge the quarrel of my Covenant. Now it God have a quarrel against us for the breach of his Covenant; As ●●e breach of covenant is the cause of judgements, the renewing of covenant must ●e the means to remove judgement●. it concerns us to seek to God, and to entreat to renew our covenant with him again: If we will confess our iniquities, and that our uncircumcised hearts be humbled, God will remember his Covenant which he made with our fathers, and will accept of us and heal our ●and: L●vi●. 26. 40. &c. By our sins we have cast off God, and have cherished Idolatry, which we should have destroyed; therefore God seemeth to cast us off, and give us into the hands of Idolaters: When Israel ●h●se new gods, then was War in the gates: Judg. 5. 8. When they forsook the Lord and worshipped Baal, and Ashtaroth, When we forsake God, God forsakes us. he delivered them into the hands of spoilers, that spoiled them, &c. Iudg. 2. 13. 14. God hath done thus by us, at this day for the sin of Idolatry; yet God Almighty, who in the midst of judgement remembers mercy, notwithstanding our rebellions, hath at this day offered to enter again into Covenant with ●●: to renew the covenant with us, which he made with our fathers, that we might be reconciled to him; he as it were calls upon us from Heaven, to gather ourselves together, and to enter into covenant with him, that he may be our God and our protector, to defend us, and to heal our misery. Th●s God by Moses exhorted the Israelites (after their many Example of God's acceptance of renewing of Covenant●: revolts) to renew their covenant with God, that ye may (saith he) prosper in all that ye do: Deut. 29. 1. 10. and the people stood all before the Lord, the captains, Elders, Officers, with their wives and little ones, to enter into covenant with the Lord, and into his Oath, that he may establish thee to day, for a people to himself, and that he may be unto th●e a God, as he hath said unto thee, and as he hath Sworn to thy fathers, vers. 11. 12. 13. Now this extended farther than to the people of Israel, to those that were not then present, vers. 15. When God chose our father Abraham from out of the Idolatrous families, he made a Covenant with him, and not with him alone; but with his seed; it was an everlasting Covenant to his seed, whether Jew's, or Gentiles, all that are of his Faith, that walk in his steps, have right in that Covenant: Rom. 4. 12. 13. Covenants are of two sorts, civil or religious; that which I call civil is between man and man: When men bind themselves Two sorts of Covenants, one civil & another religiou●. by covenant or Oath before God, to perform promises, and fidelity one to other; such was the covenant between Abraham, and Abimelech. Gen. 21. 27. and between Isaac and Abimelech. Gen. 26. 28. so between Jacob and Laban. Gen. 31. 44. and between David and Jonathan. 1 Sam. 23. 18. these are Covenants made before God, who is called to witness of the integrity, & uprightness of heart, in the perform●nce of all promises sworn unto; and such a Covenant is made between the Kings of England and the commons, to maintain their laws and Liberty, of which God is Judge, &c. That which I call a religious covenant, is a Divine and sacred A religious covenant is a holy & sac●e● ordinance of God under the Gospel, to be used as well as under the Law. Ordinance of God, made before God, or with God; it is an Ordinance as is everlasting, as well under the gospel as under the Law; God himself was the author of it; It is as ancient as man, and of use as long as men endure, so long as fidelity is to be cherished among men, and so long as men must be conformable to God's will (which is for ever) so long is there holy use of covenanting. Now this Covenant for Reformation and defence, by the especial The Covenant now commanded containeth both a civil & religious on●▪ providence of God, appointed by the sovereign authority of Parliament; containeth in it the condition of the civil, and of the religious Covenant; wherein we swear fidelity one to another, and to God, to reform our evil ways and walk according to his word, in our lives, and practice. And such a Covenant is part of God's worship, yea, it is sometimes in the Scripture put for the whole worship of God, Esa. 19 18. To covenant & to swear is all one. where men bind themselves by Covenant or oath (for it is all one to covenant, as to swear) to seek God, and to endeavour to do his whole will; sometime God is said to swear by himself, in G●n. 17. 8. it is said He made a Covenant with Abraham to give him the Land of Canaan, and in Exodus 6. 8. it is said, he swore to give to Abraham the Land of Canaan; and He swore to D●vid, Psal. 8. 9 3. and again, I have sworn by myself, saith the Lord, Jer. 49. 13. As God swears to bless the obedient; so he swears to destroy the disobedient; It is said Heb. 4. 3. that he swore the rebellious Covenant-breaking Israeli●e, should not enter into his rest. God's covenant with us engageth us to covenant with God again. By Covenants, or oaths, God binds and engageth himself unto men, and engageth men to him again; God swore to David, and therefore David swore unto the Lord, and to the mighty God of Jacob, Psal. 132. 2. When God offers to Covenant with us, and we refuse to covenant with him; he will swear by himself, that such a person, such a family, such a kingdom, shall become a desolation, Ier. 22. 5. If we refuse when God calls, God will refuse when we ask, and will mark when our misery and calamity is upon us, Pro. 24. 26. At this time God offers to God by his works of providence at this time, calls upon us to enter into Covenant with him. make a Covenant with us; And now he calls from heaven by his Judgements, and by his mercies; the distractions, miseries, and calamities of the three kingdoms, cry to us to make our peace with God, who is offended for our sins, when Israel was in capitvity and bondage seaventy years, for their breach of Covenant with God; they were not established until they renewed their Covenant with God, Therefore Ezra prayed and confessed the sins of the people, with weeping and casting himself down before the house of God (the place of covenant) and there assembled out of Israel a very great Congregation of men and women, and children, for the people wept very sore, Ezra 10. 1. Now Shechaniah, and Ezra consult together, and with confidence believe that notwithstandig all their sins, there was hope in Israel concerning this thing. Therefore they conclude to make a Covenant with God and Ezra made the chief Priests, the Levites, and all Israel to swear, and they all swore, verse 2. 3. 5. Nor was this a new thing to them: but that which Moses did by God's command, (as we have showed) and after him Joshua, as you may read Joshua 24. 25. Now the examples of God's people ought to be our rule, especially Examples of God's people ought to be our rule. in those things that are commanded by God himself, but to covenant with God hath been the frequent practice of God's people, commanded by God, and always with promise and precedent of acceptance: When the Prophet Azariah (being stirred up by the Spirit of God, to move Asa, Judah, and Benjamin to seek the Lord by entering into a covenant) tells them, The Lord is with you while ye be with him, and if ye seek him he will be found of you, but if ye forsake him he will forsake you. 2. 1 5. 2. Now to break Covenant with God, or to refuse to make a Covenant with God, is all one, and is no other then to forsake God, it is the Lord's own expression. Deut. 31. 16. They will forsake me, and break my Covenant which I have stricken with them: and what then? Then my anger shall be kindled, and I will forsake them, that is, I will hide my face, take away my divine presence of protection from them. vers. 17. See the example of this, 2 King. 17. 15. they rejected his Statutes, and broke his Covenant: What follows? see vers. 18. Therefore the Lord was angry with Israel, and removed them out of his sight, &c. Now when a people have broken covenant with God, and caused The surest way to find God, is to seek him by entering into covenant. God to depart from them, the sure way to find God again, is to seek him by renewing the covenant; else we quite cast him off, and then he will cast us off for ever. 1 Chron. 28. 9 In the time of King Asa, when by the sins and Idolatry of his fathers: Israel had been a long season without the true God, and without a Examples. teaching Priest, and without Law: So that 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 Country: Yet in all this trouble when they turned to the Lord their God, and sought him, he was found of them: But how did they seek him? see the place 2 Chron. 15. 12. They entered into a Covenant to seek the Lord God of their fathers, with all their heart, and with all their soul; and (vers. 14) They swore unto the Lord with a loud voice, and with shouting, all Judah rejoiced at the Oath, for they had sworn with all their heart and sought him with their whole desire, and he was found of them, and the Lord gave them rest round about: vers. 15. So after the great distractions and bloody cruelties of Athalia, that usurping Queen, Ieh●iada the Priest, established the kingdom by making a covenant with the Rulers and captains, and by a covenant between the Lord, & the King, and the people. 2 King. 11. 4 and 17. and all the people broke down the idols of Baal. In like manner Hezekiah confess●●n the iniquities of his fathers, and of the people, and that for their sins the wrath of the Lord was upon Judah and Jerusalem, they were delivered to wrath and astonishment. 2 Chron. 29. 8. 9 For lo our fathers (saith he) are fallen by the Sword, and our sons and our daughters, and our wives, are in captivity for this: here's their misery, and Hezekiah's confession: But what is the remedy? see verse 10. Now (saith the good King) It is in my heart to make a Covenant with the Lord God of Israele Why a Covenant? That his fierce wrath may turn away from us: So he sets upon the work, and puts the Service of the house of the Lord in order, that is, Reformed Religion, and Hezekiah rejoiced and all the people, that God had so prepared the people thus to seek God: For (saith the Text) the thing was done suddenly: vers. 35. 36. The like did I●s●●h when he had heard the words of the Law read, and considered it, he rent his clothes because of the wrath of God, for not doing according to that Law; therefore he sends to the prophetess Huldah to ask counsel, who denounced evil against the Inhabitants, because they had forsaken God and served idols: Then Josiah gathered all Judah and Jerusalem, and made a Covenant before the Lord to walk after the Lord, and to keep his commandments, &c. 2 Chron. 34. 31. The occasions moving God's people to enter into covenants, The just occasions that have moved the people of God to enter into covenant. have been either engagements by way of thankfulness to God for great mercies and deliverances; or for reformation, by way of humiliation for sins committed; to remove or prevent wrath, and sometimes both these together. Upon the first occasion Joshuah drew the people to make a Covenant with God, Joshuah 24. upon the second, Shechaniah and Ezra, caused all the people to enter into a Covenant, Ezra 10. Upon both those occasions together, Asa made that solemn Covenant with God; partly for the great deliverance from the great Army of the Aethiopians. 2. Chron. 14. 12. and partly for reformation to prevent wrath, and to appease God's anger, 2 Chron. 15. 6. 7. Now we of great Britain have all these occasions, at this day The same occasions are now to move us. to move us speedily, and heartily, to enter into Covenant with God; If we look upon the mercies, preservations, and deliverances, which we have received from God, they are innumerable, not only of former years, but now every day, even in these times of our revolt, and of God's indignation against us; He hath had respect to the Covenant which he made with our fathers as he had to Judah in the time of Jehoram, 2 Chron. 21. 7. and spared us for his own names sake, because his compassions fail not. If we look upon our sins by which he is provoked, they are crying and hasten destruction to us, and to our posterities. Our idolatry, strange wives, adultery, profanation of God's name and day, are prodigious, as if we had utterly cast off God from being▪ our God; And for these sins God's wrath is gone out against us, as if he would speedily make us no Nation. If we consider either of these apart, or look upon them both together, they call upon us to seek the Lord, by convenanting Covenanting is a duty of greatest necessity & of greatest profit. for reformation, and thanksgiving for deliverance. It is a duty absolutely necessary, & of greatest utility. Therefore not to be refused nor deferred, except we will declare before God and men, that we are hardened to destruction, and will not be healed.) It is absolutely necessary, because it is an Ordinance of God commanded, for God commandeth nothing unnecessary. It is also of greatest profit and benefit to God's people, to procure blessings and happy condition without compare; the examples in Scripture that prove it so are obvious. Now whatsoeve● hath been necessary and profitable to the people of God, is the same to us now, for we have the same God, who is the same for ever, we are bound by the same commands that his people were before, and stand in the same n●ed of the use of such divine and holy Ordinances Whatsoever things were written before, were written for our learning, that through patience and comfort of the Scriptures we might have hope, Rom. 15. 4. and whatsoever is written is for our practice. Therefore this is a duty to us as to the Jews. Nay, I will not fear▪ to affirm, that as the case now stands with the people and kingdoms of great Britain, it is of more necessity to us at this time, than ever it was to the Nation of the Jews, and of greater utility, if rightly done, and well performed. The necessity will appear by these reasons. First, because our revolt hath been as great ●a ever the Jews was, to cause Reasons why there is a necessity to enter into covenant at th' day▪ God to hide his face from us, and to procure his fierce wrath against us. Secondly, because the judgements that are present upon us, and that daily threaten us, are not inferior to any judgement, or captivity, that ever the Jews lay under. Thirdly, because our enemles have more subt●●ely combined, confederated and covenanted against us, than ever any brood of hell did against a people, and sworn our destruction. Fourthly, because the mystery of iniquity now worketh in it's full power, by lying wonders, to delude, insinuate, and draw men from God to the devil, from the true Protestant Religion, to Popery, by protestations that they fight for God, for Religion, for laws, privileges of Parliament, and the liberty of the subject; but they intend as the Israelites when they had forsaken God and their Prophet Moses proclaimed and said, tomorrow Exo 32. 5● is a feast to Jehovah, when they intended it to the worship of their new Gods, their idol Calves. Fiftly, because of their ludifying Declarations, to steal away the hearts and hands of the people by great promises of reward, and grateful acceptance of their service, as at first they did to the people of Yorkshire, to raise an Army under pretence of a personal guard, with protestations that they intended no war against the Parliament. The like Declaration is lately sent to the people of Cornwall to be read in all Churches, and kept for their assurance of future rewards to their posterity (not a flap with a Fox tail) but chastisement with Scorpions, as such evil counsellors sometime King 1● promised to the ten Tribes. Sixtly, because there are many Judass traitors mingled among us through the three Kingdoms, that profess to be our brothers, but prove our butchers, seem friends, and under pretence of a kiss (or Hale Master) betray us, fight against us, as it was once practised by the Ephramites against Jepthtah, who could not be discovered but by the word Shibboleth. 〈…〉 12. 〈…〉 Seventhly, because of the many Sects, schisms and dangerous opinions of men that live amongst us, which by these means may be discovered and ●oure cō●deratiōs ●o move ●●en with ●oy & willingness ●o enter ●nto this ●ovenant. purged ou●, as those that dishonour God and disturb the peace of God's people. In all these respects this Covenant is of necessity to be entered into. Now, because every one may speedily, willingly, and joyfully enter into this Covenant, I would commend to all men these four considerations. First, the matter of the covenant. First, the matter of the Covenant. 2. The authority commending it. 3. The end. 4. The profit or benefit. The first article paraphrased. First, consider the matter of the Covenant is just and holy in every thing therein contained, agreeable to the holy Scriptures expressly comm●nded, necessarily employed by Texts both of Old and New Testament. As first we covenant, in our places and callings to endeavour to preserve the Reformed Religion in the Church of Scotland, in doctrine, worship, discipline, and government against the common enemy (Papists) for none but Papists deny the Church of Scotland to be orthodoxal▪ therefore we are bound to endeavour to preserve it, if the Apostles example be a rule to us, 1 Cor. 11. 28. besides we are commanded to do to others, as we would that others should do to us▪ Math. 7. 12. Now they jointly Covenant, and swear, to preserve the reformed Religion of the kingdoms of England, and Ireland, in doctrine, discipline, and government so far as it is, for shall be agreeable to the word of God, and we covenant but the very same for them, and although the two kingdoms should not in every particu●ar agree in government; that is no breach of Covenant. But because conjunction, and uniformity in doctrine and discipline, is most glorious, acceptable to God, and profitable to both kingdoms. We Covenant to them, as they to us, to endeavour to bring the kingdoms to the nearest Conjunction that may be, still with this proviso, according to the word of God: and this is an apostolical precept, Rom. 12. 6. and Rom. 15. 6. Secondly, we Covenant to endeavour to extirpate Popery, Prelacy, 2. Article paraphased. Church government by archbishops, Bishops, their Chancellors, and Commissaries &c. depending upon the Hierarchy, no otherwise than they shall be found contrary to sound Doctrine, which is also an apostolical precept, be ye followers of me▪ even as I am of Christ, 1 Cor. 11. 1. Now we know to our woeful experience, that these have not been followers of Christ but for gain, as those that followed Christ, because they ate of the ●oaves and were filled. John 6. 26. and for their private ends would at this day betray Christ (whom they pretend to serve) having like Alexander and Hymeneus put away good Conscienc●, and made shipwreck of the Faith of Christ: and for their Chancellors, Commissaries, and the rest, what are they but fretting Caterpillars, in Church and State? Such as were never instituted by Christ, nor the Apostles, nor thought of in the primitive times: as for superstirious Heresies, schisms, and profaneness, who, that would be counted an honest man, but will say he is bound to extirpate? our heavenly Father never planted any of these, and therefore if we will believe Jesus Christ, they must be rooted up, Mat. 15. 13. The word Protestant The wor● Protesta●● calleth upon us t● protest against p●pery and false worship. puts us in mind of ou● duty to abhor all heresy, and false Worship, and therefore a● we are true Protestants, we are bound to protest, and to endeavour to extirpate Popery. Every Christian King, every Father, and Master in their Families, are bound to bring their Subjects, Children, and Servants, to the obedience of the Faith of Christ, and the true Worship of God: Kings are called nursing Fathers, Esay 49. 23. Parents are commanded to teach their Children the pear of the Lord, and his true Worship, Deut. 4. 10. And the command of Sanctifying the Lord's day is given to the Father and Masters of Families: therefore they are not to suffer a contrary Religion, or a profane person to live in their Houses: this was the practice of David, and is the Duty of all Christian Kings therefore, not to tolerate any contrary▪ Religion, as Idolaters in their kingdoms, nor witches in their Camps. Besides, it is God's command that if any person shall inti●e to Idolatry or any City set up Idolatrous worship, that person shall be killed, and that City destroyed: Deut. 13. 9 15. This (saith reverend Willet is the meaning of the Law in forbidding to sow the field with divers seeds, or wear a garment of linen & woollen, Levit. 19 19 We may not plow with an ox and an ass together, which Saint Paul expoundeth (when he saith be not unequally yoked. 2 Cor. 6. 14. what Communion between light and darkness, what fellowship between God and Contrar● Religio● must no● lesustired in an● kingdo● ●●eli●l) contrary religions must not be suffered in one kingdom, Abraham cast out scoffing Ishmael out of his family Gen. 21. 10. Jacob put away his strange Gods. Gen. 35. 2. David put out the Idolatrous lebusites ou● of Jerusalem. 2. Sam. 5. 8. Asa put out his Mother Maacha from being Queen because of her Idolatry, and brak● down her Idol, 2 King. 23. y. Zerubhabel would not admit the Idolatrous Som●r●●anes to join with the people of God in building the Temple, much less would he accept of them in his Army: Ezra 4. 3. These are commended in Scripture and blessed of God, leftupon divine record, for our example and Imitation. The third Article of the Covenant, is to endeavour with our estates ●. Article paraphresed. and lives, mutually to preserve the rights and privileges of Parliaments in all the three kingdoms. Now, we are bound in justice to leave our posterities as free as our Fathers left us, what they gained for us with the loss of their lives, let us preserve with the hazard of ours, to our posterity. Again, we covenant to preserve the King's Person and authority, in the preservation and defence of the true Religion and Liberties of the kingdom, nor let any make scruple a● this clause, or ●mitation, (to preserve the King an the preservation of the true Religion) for we cannot, nor may not covenant further, except we disobey God, or covenant▪ against God, God commands the King to preserve and defend the true Religion, and us to defend the King, in defence of Religion, not against Religion, Let every soul be subject to the highest power, Rom. 12. 1. But God is the high power, therefore we must be subject only to God, he must be obeyed, the King for God, and in God, as his Vicegerent; if God command obedience to his Deputy, much more doth he require obedience to himself. The fourth Article is to endeavour to discover Malignant evil instruments, ●. Article paraphresed. that hinder the Reformation of Religion, divide between the King and his people, or one of the kingdoms from another, by making Factions, and parties amongst the people, contrary to this Covenant, such as are crafty Achitophel's, flattering Zi●a's, and treacherous Judases, that they may be brought to trial by the justice of the Law: No man, not void of common nature, but would gladly enter into such a Covenant, it tending to the general good both of King and people. The fifth Article is to endeavour to maintain the peace between these 5. Article paraphresed. kingdoms to our power, in our places and callings to all posterities, &c. This none can deny but to be agreeable to Scripture, and commanded by nature, conducing to the height of temporal felicity, how good▪ and how pleasant a thing it is, for Brethren to d●ell together in unity▪ Psal. 133. 1. For there the Lord commandeth a blessing. vers. 3. And for the sixth Article, to endeavour to assist and defend all that enter into this Covenant, in the pursuit thereof is but reason and duty, for that we are all members of one body (the Church) whereof Christ is the head: and not only so, but members united by this Covenant to withstand and oppose all the opposition of hell▪ Pope, and papacy: Now if one member suffer all members (should) suffer with it (or else relieve it) If one member be honoured, all the members should rejoice with it. 1 Cor. 12. 16. We being but one body, and we members one of another. Rom. 12. 5. And that we should not be drawn off from this Union by any craft, persuasion, threatening, or terror, it is also just and consonant to divine precept, for else we maim the body, for there is an use of the meanest members, and none can say I have not need of thee. 1 Cor. 12. 21. For the body is not one member, but many, vers. 14. And to be Neuters is most base and cowardly, hated by men, and accounted by God as enemies, Mat. 12. 30. Lastly, because the general provoking sins of the kingdoms, are made The su● of all and every m● duty, as ● is a Christian, and the very covenan● of God himself▪ full by each particular man's sins. We promise and profess before God and the world, that we unfeignedly desire to be sorry for our own sins, and to be humbled for them, and for the sins of others, this is but duty. Ier. 13. 18. and Ier. 9 1. Holy David did thus, I beheld the transgressors and was grieved. Psal 119. 158. and good reason: Because he that covereth his sins shall not prosper, but he that confesseth & forsaketh them shall find mercy. Pro. 25. 13. Therefore we likewise promise to endeavour t● forsake our sins, and to amend our lives, and endeavour to reform others (that all may be mended by every ones mending one) especially those that are under our power and charge, it is a duty expressly commanded to all. Levit. 19 17. Thou shalt in any wise rebuke thy neighbour, and not suffer sin to lie upon him. Now this which the Prophet Moses calleth rebuking, the Apostle Paul calleth admonition, admonish him as a Brother▪ 2 Thessa. 3, 15. ult. But because we see God's judgements abroad in the world for sin, and are sorely at this day upon us, by the Sword of merciless men, by which God avengeth the quarrel of his Covenant threatened, Levit. 26. 25. We humbly submit to his will, and confess that God hath punished us les●e than our iniquities deserve, as the Church hath done in the like case. Ezra 9 13. And therefore renew our Covenant with ou● God, (which is in effect but the same we promised, at the Sacrament of baptism) and in his presence who is the searcher of all hearts, swear to endeavour to perform all that he commandeth us, so far as God by his holy Spirit shall enable us; for without him we can do nothing. Joh. 15. 5. except he bless our endeavours and our proceedings with success, we must give all the glory to God, both of his judgements and of his mercies, and now while his judgements are abroad in the world, we the Inhabitants of the earth must learn righteousness, as in Esay 26. 9 thus much for the matter of the Covenant. Secondly, consider the authority commanding it: First it is God's 2. Consideration from the authorit● that commands i● command, Deut. ●9. 1. Secondly the Parliament, the highest Court of Magistracy, of sovereign authority, and the representative body of the Kingdom; who have with the hazard of their own live● (and all else that is theirs courageously) stood for God, and the maintenance of our rights, and do jointly swear with us never to forsake us, nor betray the trust we have committed to them, as some have per●idiously done▪ whose Treachery is now manifest; yea by the same authority and advice of the whole Kingdom of Scotland approved, & entered into by the Assemblies of Divines in both kingdoms, Reverend, Learned, Orthodox, and godly men▪ withal, consider the tender love and good affections of these our Worthies commanding, in that they have not laid such a penalty upon us (if in case any should through ignorance make scruple) as was laid upon the people in Asas time, 2 Chron. 15. 13. That whosoever would not (by entering into Covenant) seek the Lord, should be put to death whether great or small, man, or woman; because, as they desire, and as our necessity requires, they believe that every one that desires a blessing from God; will thus seek him, and will freely and willingly enter into this Covenant, for that is indeed acceptable to God, he is well pleased, and only delighteth in such as yield him willing obedience, therefore we should be so much the more stirred up in Zeal to the thing, with thankfulness to God, and to our Worthies for such an opportunity. Thirdly, consider the end why we are by those our Worthies commanded Conside●ation ●rom the ●nd. to enter into this Covenant: Their first end is for the glory of God, to seek God, to set up and to maintain the true Protestant Religion; and therefore have entitled it, A Covenant for Reformation and defence. First of Religion, Secondly to maintain the Person, Honour, and happiness of the King: Thirdly, the Peace, and safety of the three Kingdoms: mark it, & you shall see all tends to one, or all these three things to seek God with unanimous consent, to extirpate Popery, heresy, schisms, and profaneness, set up good men in place of authority, & that evil men may be put out, that so the kingdoms may be preserved, and the throne established in righteousness. Prov. 25. 5. and all this every soul is bound to endeavour: they that consent not to this are to be esteemed perfidious, both to God and to the Kingdoms: worthy (according to the edict of Asa) to be put to death, of what condition soever they be: God is now about a great work in the world: and doubtless will reform his Churches, gather his elect together, destroy that man of sin, and cut in God will save and deliver his people & destroy the wicked utterly. pieces those men that say of Christ, this man shall not reign over us: And although God's people, for a little space of time must drink of the cup of his anger, and pass through the fiery trials, yet it is but for a moment, and God's anger will pass over. I say 26. 20. And then all his enemies shall drink the ●ull wine-cup of his fury. Jer. 26. 15. and all the wicked of the earth shall drink the dregs thereof▪ Psal. 57 8. I dare not take upon me to set the time, for it is not for us to know the times and seasons, which the father hath put in his own hands. Act. 1. 7. But Scriptures compared with these late times, assure me the time is ●igh, even at hand. And although God will in his own time freely accomplish his own work, yet he will be sought unto by us: Thus saith the Lord, I will for all this be inquired of by the house of Israel. Eze. 36. 37. And those that seek him not this way, for aught I know or can say, shall be accounted as those on whom his fury shall▪ be poured. Fourthly, consider the benefit that will redound to all, and every one 4. Consideration from the benefits. that willingly and joyfully enters into this covenant, (if with honest humbled hearts, they desire to seek God) they shall surely find God, and so find him, as that he will be their God, to protect, save, and bless them, as is promised: If ye seek him he will be found of you &c. if we endeavour to walk perfectly before him for the time to come he will be our God all-sufficient, and will bless us exceedingly▪ Gen. 17. 1. ●. He will bless us with truth and peace in all the three kingdoms, so that we shall lie down and none shall make us af●aid. Levit. 26. 6. He will chase our enemies, and they shall fall before us by the Sword, vers. 7. We shall be blessed in the City, blessed in the field, blessed in the fruit of the body▪ and in the fruit of the ground, the increase of our kine, and the flocks of our sh●epe, blessed in our basket▪ and in our store●, blessed shall we be when we come in, and blessed shall we be when we go out. Deut. 28. 3. &c. The manner of solemnising this Covenant is double: First in outward The manner of solemnisin● this cov●nant, agreeab● to▪ the c●stom of the Chur● of God. action, 2. in inward affection. The outward action is, first▪ reading of the Law (or Covenant) unto all the people: 2 Chron. 34. 11. Secondly, the assent of the people expressed in words, as Joshu. 28. 21. or signified by shout, as 2 Chron. 15. 14. or holding up hands, which we now do. 3. The binding testimony or affi●ma●ion by setting to our seal, as Ezra 10. 1. or by subscribing names, as now. The inward affection is; first an holy preparation, examining our particular corruptions & sins: 2. confession of them before God 3. resolution against them: 4 an earnest, hearty, and holy desire to seek God: to search what he requireth of us to do: 5. prayer to God for strength to perform what we promise and resolve, according to his will: 6 constant practice and performance in prayer, and holy endeavour to observe all that God commands all the days of our lives. To refuse to enter into Covenant when necessity and lawful authority A great not to e●ter into covena● but gre●ter not keep a● perfor● the cov●nant. call u●to it, is a great sin, but when we have entered into covenant, not to obs●rve it, is a greater sin: It is a work of the Lord, and he is cursed that doth the Lord's work: deceitfully: Ier. 48. 10. Better not to vow, then that thou shouldst vow and not pay it Eccl. 5 5. Consider how much God was displeased with all Israel for that one sin of Saul's, in breaking their Covenant with the Gibeonites, it was only Saul's act. Yet because the people who were equally bound in the Covenant, endeavoured not to hinder Saul in that sin, as they did in the sin he would have committed against I●nathan. 1 Sam. 14. 45. Therefore all Israel was punished with a Famine, year after year, three years together. 2 Sam. 21. 1. If God will avenge the breach of Covenant with men, and the meanest of men, (for the Gi●●● nites were but their slaves) how much more will he avenge the breach of Covenant with himself? We have of late entered into several Covenants, but former Covenants have been forgotten: Men have broken them as Samson did the new cords wherewith he was bound: Take heed, be not deceived, God is not mocked. Gal. 6. 7. I dare pronounce from the authority of God's Word, that you who make nothing to break Covenant, shall be yourselves broken. The men▪ that break my Covenant which they had made before me, when they cut the calf in twain and passed through the parts thereof: I (the Lord) will give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for meat, &c. But what covenant ●r cove●ant brothers. men are these that broke▪ the Covenant? no meaner than the Princes of Judah and the Princes of Jerusalem, the Priests, and all the people that passed through the parts of the calf, Ier. 34. 18. 19 20. Take heed ye Princes of England and of Scotland, ye Priests, and perfidious people, that have now lift up your hands and subscribed your names, if you break your Covenant you have heard your doom: He that speaketh flattery to his friends, even the eyes of his children shall fail. J●b 17. 5. All that confederate, counsel, or covenant against God, and break covenant with God, shall be broken in ●ll that ●ake con●deracy ● covenant ●gainst ●od or his ●hurch ●all p●●sh. pieces: see E●● 8▪ 9 They shall be like Egypt, and her confederates, Aethi●opia, Libya, Lydia, and all the mingled people; and C●●b, and the men of the Land that are in league, all shall fall together by the Sword: Ezek. 30. 5. But it shall be well with them that seek God which fear before him, as it shall not be well with the wicked, nor shall he prolong his days, which are but as a shadow, because he feareth not before God, Ecclesi●st. 8. 12. 13. Heaven and Earth shall pass● away, but this truth shall stand for ever, and shall be made good in our days. FINIS.