Die Mercur. 29. Octob. 1645. ORdered by the Commons Assembled in Parliament, that Sir Walter earl, Captain Skinner, and Sir William Strickland, do from this House give thanks to Mr. Taylor, and Mr. Strickland for the great pains they took in the Sermons they Preached this day at the entreaty of this House at Margaret's Westminster, (it being the day of public humiliation) and to desire them to Print their Sermons. And they are to have the like privilege in Printing of them as others in the like kind usually have had. H. Elsing, Cler. Parl. D. Com. I do appoint Stephen Bowtell, and none other, to Print my Sermon. FRANCIS TAYLOR. TO The Honourable House of COMMONS Assembled in Parliament. IT was a double privilege that God bestowed upon David, that he should fight the Lords battles, and make large preparations for the Lords Temple. But the honour to enjoy a peaceable Government, and to finish the Temple, God reserved for Solomon his son. God hath honoured you with David's portion, Honourable Senators, and worthy Patriots. Ye have fought the Lords battles with good success, and made great preparations for the building of God's Temple. The Lord add Solomon's part unto you, that ye may have the comfort to establish a firm peace in the Civil State, and the honour to settle due order in the Lord's House. The forwardness of the Work should fill you with courage against all discouragements. The Talmudists have a Proverb, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jalkut. in Leg. fol. 279 col. 1. When your shoes are on, tread down the Thorns. Go on with valour, I beseech you, to pull down all impediments that hinder true Religion or a solid peace. To encourage your Honours to so great a Work, was the scope of these Meditations; Which, as in the delivery they seemed not displeasing to you, so under the shadow of your Order, they do now present themselves to the public view. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taanith. fol. 4. col. 1. The rain that falls softly, say the Rabbins, moistens the Corn under the clods. Whereby they intimate unto us that good dispositions are easily wrought upon by a modest and moderate way of teaching. I did endeavour to avoid all things that might offend so great and grave an audience. Yet not to neglect the duty of a Minister, to speak those things that I conceived to be most useful for you to hear, and most needful for me to deliver. If any good come by my pains to God's Church, have a sufficient reward. In the mean while, I humbly desire, that the Press may be your remembrancer, and bring that often to your memories, which the Pulpit presented to your ears. I shall no further make bold to interrupt your weighty endeavours, but begging a singular blessing from God upon your Persons, and public employments, I conclude and remain At your Honour's service in the Lord, FRANCIS TAYLOR. A Sermon Preached before the Honourable House of Commons at a late Solemn Fast. PSAL. 74.20. Have respect unto the Covenant: For the dark places of the Earth, are full of the habitations of cruelty. THis Psalm contains a sad description of the sorrowful times the Church of God endured, when by the cruelty of their adversaries they were deprived of the liberty of God's houses, and of their own. The name of Asaph, in the beginning of it, puts the Commenters to some trouble. For if it were that Asaph, that lived in David's time, it must needs be a Prophetical prediction of the future troubles of the Church. For David's glorious Reign afforded no occasions of such sad complaints. It seems rather to be a sensible relation of present troubles, as many other Psalms are; As Psal. 52. when Doeg complains of David to Saul. Psal. 54. when the Ziphims complain of him, Psal. 56. when the Philistines took him in Gath, Psal. 57 when he was in the Cave, Psal. 59 when they watched the house to kill him, Psal. 137. when the people were captives in Babylon. If it be not a Prophecy, but a relation, then either it must be composed by a later Asaph, who was an eyewitness of those troubles; or else Asaph is put for the sons of Asaph, to whose care the singing of this Psalm was committed, as Aaron is put for the (a) 1 Chron. 12.27. Heb. Aaron. Aaronites, and (b) 1 King. 12.16. David for Reboboam his grandchild. But another scruple yet remains to unfold, what should be that troublesome time, wherein this Psalm was composed. Some take it to be in the time of the Babylonian captivity. Others in the days of Antiochus Epiphanes. The former plead the burning of the Sanctuary, ver. 7. which was done at the taking of Jerusalem by the Babylonians, whereas Antiochus only defiled it by commanding it to be called the (c) 2 Mac. 6.2. Temple of Jupiter Olympius, and by bringing his Image into it, as (d) Euseb. Chronic. l. 2. Hieron. in Dan. 11. Eusebius affirms. The later plead the want of Prophets to foretell the end of their troubles, whereas in the Babylonian captivity Jeremy was alive, who told the Jews remaining in their own land, that the term of their captivity should be (e) Jer. 25.11, 12. & 29.20. seventy years. This Daniel knew (f) Dan. 9.2. by books left on Record. And other godly Jews knew the (g) Psal. 102.13. set time of their delivery. And Ezekiel foretells the (h) Ezek. 40. rebuilding of the City and Temple. I will not take upon me to determine so great a controversy. But under correction of better judgements, I conceive it was written in the time of Antiochus, and the burning of the Temple formerly, recapitulated to aggravate their present sorrows, who had their Temple so defiled now, that they could not with any comfort use it, and knew not when their miseries would end, as the Jews did under the captivity. The Psalmist wrestles with God in prayer, by many strong arguments, for the freedom of God's people from their heavy troubles. He tells of the cruelty of the adversaries, not doubting but that God was so tenderly affected to his people, that he would not suffer them to be ruined by their foes. But if God should so fare forget his people, as to slight their calamities, yet he knew God's glory was dear unto him, and therefore prays to God to avenge on his people's enemies, all the blasphemies they daily uttered against God himself. He mentions the miracles God had done for his people formerly, in opening a passage through the Sea to deliver them fully from the Egyptians; and drowning those cruel Dragons, Pharaohs Princes, and giving Pharaohs own carcase, that great Leviathan * Cadaver Pharaonis e mari ejectum dedisti devorandum volucribus & feris deserta incolentibut. Pisc. vide Ezek. 29.5. Sic Populi vox usurpatur, Prov. 30.25, 26. & Homero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicta observat Eustat. ad Il. Β & Odies. Ε. Oppiano itidem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pisces. Piscat. l. 1. De apibus etiam, Columel. l. 9 c. 13. Populi duo conjungi debent. to the beasts for food, and opening another in the River Jordan, to let them into the possession of the Land of Canaan. And is God's power or mercy shortened, (a) Isa. 59.1. that he cannot or will not deliver his people now? He foretells the shame that would fall upon God's people, if they should be disappointed of their hope of delivery. He shows the cause of their troubles. Though their sins gave God cause enough to afflict them more heavily, yet it was not that the enemies looked at, but their Religion. They could well have been content, God's people should have been sinners, so they had not been Saints. And this makes him call upon God to arise, and plead his own cause. And in the Text he urgeth God with the Covenant. A strong argument. There was no power in the people to help themselves. They had no merits for the Psalmist to plead in their behalf. There was power and mercy sufficient in God for deliverance: but what right have they to it, who are not in league with him? Nothing can bind God, but his own Covenant. He might show forth his mercy and power to rescue others, though these had perished. He could have made of Moses a (b) Exod. 32.10. great Nation, though all the other Israelites had been consumed in his anger. And thus much for coherence. The Ministers of God are (c) 1 Cor. 3.10 God's bvilders. They must lay a sure foundation by a right explication of the words, * Fundamentum debile fallit opus lest all the building fall of itself. They must raise up strong walls, by observations naturally flowing from the Text, lest the winds of false teachers blow it down. They must lay on a firm roof by solid application, lest the storms of men's lusts ruin it. For the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have respect. The word in the original signification of it, imports a fastening of the eyes upon some object, that a man desires to look into. Hence by a metaphor, it is transferred to the eyes of the mind, and signifies a serious weighing, and consideration of a thing, God is said to (d) Act. 17.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Looking over. wink at the times of ignorance, or not to regard it. God's people here look at God, as if he did wink at his Covenant, and neither look at it, nor them in their miseries. The Psalmist desires him that he would be mindful of it for his people's deliverance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the Covenant. The word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to choose. The parties that enter into Covenant choose one another, and choose their terms. So God chooseth his people. (a) Psal. 33.12 Blessed is the Nation whose God is the Lord, and the people whom he hath chosen for his own inheritance. So he chooseth their seed after them, as Moses testifieth. (b) Deut. 4.37. And because he loved thy Fathers, therefore he chose their seed after them. So God's people choose God for their God, as Joshuah affirms. (c) Josh. 24.22 And Joshuah said unto the people, Ye are witnesses against yourselves, that ye have chosen the Lord to serve him. And they said, We are witnesses. The Rabbins observe the (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ab. Ezr. Qimchi in textum. demonstrative particle included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to point out a particular Covenant. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shel. Jar. in text. That famous covenant which thou madest with our Fathers. Some apply it to that eminent covenant made with Noah (f) Gen. 6.11. when the earth was filled with violence as now, and the old world drowned for it. To wit, (g) Gen. 9.12.15. that he would no more drown the earth for man's sin. This Covenant is also mentioned by the Prophet. (h) Isa. 54.9. For this is as the waters of Noah to me: for as I have sworn, that the waters of Noah should no more go over the earth; so have I sworn, that I would not be wroth with thee, nor rebuke thee. But the Covenant here intended is that solemn one made with Abraham, (i) Gen. 17.7. that he would be his God, and the God of his seed. Repeated by the Psalmist, (k) Psal. 105.9, 10. Which covenant he made with Abraham, and his oath unto Isaac, and confirmed the same unto Jacob for a Law, and to Israel for an everlasting covenant. Hereby the Psalmist conceives that God was now engaged to deliver his people. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For. This includes a motive to move God to deliver his people out of their miseries: So Joseph useth it, (l) Gen. 42.18 This do and live: for I fear God. Though ye may fear wrong in an idolatrous Country, yet I will do you none, because I am no Idolater, but fear the true God, as ye do. So here, Do thou, O Lord, help thy people for others hurt them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dark places. An allusion, as some interpreters conceive, to the dens of wild beasts, wherein (m) Psal. 104.21, 22. they hid themselves to take advantage of seize upon a prey. To these cruel men are compared. (n) Psal. 10.8, 9 He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent. He lieth in wait secretly as a Lion in his den, he lieth in wait to catch the poor. Such places oppressors and robbers choose. Such are our Forts held by Malignants, that live on spoil. Others take it for an allusion to prisons and dark dungeons void of light. As the Prophet describes a prison. (a) Isa. 42.7. To bring the prisoners from the prison, and them that sit in darkness, out of the prisonhouse. So trouble in Scripture is compared to darkness, and prosperity to light, because darkness is irksome, and light comfortable. (b) Isa. 9.2. The people that walked in darkness, have seen a great light. And (c) Isa. 50.10. That walketh in darkness, and hath no light. And then the sorry hiding places, whither God's people went to hid themselves, are here meant. Yet could they not there be quiet, but were pursued, found out, and spoilt by their adversaries. Others take dark places for obscure and mean places, as dark men, in the original are called (d) Prov. 22.29. mean men in your translation. And then it may either signify that the meanest men did oppress God's people: or, that the poorest and meanest of God's people were not spared. Such usage have we found in our time, when poor cottages of our foes have sent out pillagers, and no cottages of ours have escaped spoiling in divers places. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the earth. So the word is used, Gen. 1.1. In the beginning God created the Heaven, and the Earth. And thence comes our English word, Earth. But sometimes it is translated, The Land. As, Jer. 12.4. How long shall the Land mourn? And so it should be here. For doubtless God's people did not dwell all the earth over, to be oppressed every where. But if the place be interpreted of the Babylonian captivity, hereby is meant the Land of the Chaldeans; if of Antiochus his time, the Land of Canaan is intended. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are full It notes out abundance. Many such dens of robbers there were then, as now with us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the habitations. In the primary signification it imports Shepherds tents, or cottages, for the land had great store of sheep. joseph's brethren were (e) Gen. 47.3. Shepherds. So was (f) Psal. 78.70. David, before he was a King. And from thence it was taken for all manner of dwellings, as here it is; as the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Skel. 〈◊〉 in text. Hebrew writers observe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Cruelty. They did not use secret fraud only, but open violence. The fox is gone, the wolf appears. It is the custo me of the enemies of the Church, when they are weak, to use glorious pretences to cover their cruel intentions, and when they are grown strong, to pull * De Juliano Theodoret. Eum prime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Histor. l. 3. cap. 15. off the vizard, and fall to direct plundering. The sum of all is, as if the Psalmist should have said; Lord, I have many arguments to urge, to persuade thee to deliver thy people out of their great afflictions: But especially I entreat thee to look upon thy Covenant made with our Fathers, and accordingly to deliver their Posterity. This jurge the more, because thy people are throughout the Land oppressed grievously by thine and their enemies. Out of the words thus cleared, easily arise these four Observations useful for these times, and fit for this occasion: Observat. 1 First, That God is in Covenant with his people; Else would they not press it, and God might easily reject their plea. Obser. 2 Secondly, That God seems to his people to neglect his Covenant, when they are oppressed by ungodly men; Else would they not have called upon God to have respect unto his Covenant: and in the first verse, God is charged to have cast them off for ever. Obser. 3 The Covenant is the Church's surest plea; Therefore is it here, and often in other places urged. Obser. 4 We have most need to plead God's Covenant in times of greatest trouble; So Gods Servants do here. Doct. 1 For the First: God is in Covenant with his people. I might bring many Texts out of the Old and New Testament to prove it, if it were not notoriously known. A few places therefore may serve: (a) Psal. 50.5. Gather my Saints together unto me, saith God by Asaph, those that have made a Covenant with me by Sacrifice. And by the Prophet Ezekiel (b) Ezek. 16.8. I swore unto thee, and entered into a Covevant with thee, saith the Lord God, and thou becamest mine. As much is said for Christians in the New Testament, as for Jews in the old, (c) Mat. 26.28 This is the blood of the New Testament, saith our blessed Saviour, or of the New Covenant. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old, as the learned know. And so it is translated in the Epistle to the Hebrews, and the point likewise proved, where Christ is said to be (d) Heb. 8.6. a Mediator of a better Covenant. And God is said (e) Heb. 8.8, 9, 10. to make a new Covenant with us: which is there set out at large. I shall endeavour to confirm it by Arguments: Reason 1 For first, it is a formal Covenant under hand and seal, and who then can doubt of the truth of it? (f) Rom. 4.11. The seal of Circumcision is put to it to confirm it, Gen. 17.7. The Covenant is set dowue, That God will be Abraham's God, and the God of his seed. And at the eleventh verse Circumcision is required as a token of the Covenant between God and them. The Passeover is added as another Seal of the Covenant, Exod. 12.13. where under that one promise of delivering their children, when the first borne of the Egyptians should be destroyed, all other benefits of the Covenant made in Christ are shadowed out. Therefore is Christ called our Passeover. (g) 1 Cor. 5.7. For Christ our Passeover is sacrificed for us, saith the Apostle. In the New Testament this Covenant is declared, Matth. 28.20. we must do all that Christ commands, and he will be with us to the end of the world. And Baptism is added as a seal of this Covenant, in the verse before. The Lord's Supper is added as a further confirmation of this Covenant, 1 Cor. 11.25. This cup is the New Testament, or Covenant in my blood: That is to say, it is the seal of it. What Covenant can be more full and formal than this between God, and his people, which is so plainly declared, and plentifully sealed? Reason 2 Secondly, this Covenant is acknowledged on both hands. It is owned by both parties. And no matter whether others, that have no share in it, will take notice of it or no. God confesseth himself to be ours, and owns us for his. (h) Jer. 30.22. Deut. 26.26, 27, 28. Ye shall be my people, and I will be your God. We confess that we are Gods; and challenge him for ours. (i) Psal 95.7. He is our God, and we are the people of his pasture, and the sheep of his hand. And who can deny that Covenant that both parties acknowledge? what need any further witnesses? Reason 3 Thirdly, it is confirmed by the titles of Covenanters in the Word of God. A Master is in Covenant with his hired servant. God is our Master, Mal. 1.6. If I be a Master, where is my fear? And our Saviour saith to his Disciples, (k) joh. 13.13 Ye call me Master, and Lord, and ye say well. for so I am. And every one of us must confess with David, (l) Psal. 116.16. Oh Lord, truly I am thy servant, I am thy servant and theson of thy handmaid. An adopting father is in * Vide adoptionis formulam apud Romanos Gell. noct. Attic. l 5. c. 19 Covenant with an adopted child. Hence the Chaldee word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son may be taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to choose. God adopts us for his children, and makes us to be so. Christ died for us, (a) Gal. 4.5. That we might receive the adoption of sons. God owns us for such. (b) 2 Cor. 6.18 I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. The husband and wife enter into a solemn Covenant one with the other. It is called a Covenant of God, Prov. 2.17. God bids his people call him Ishi my husband, Hos. 2.16. and confesseth himself married to us, Jer. 3.14. A King and his people are in Covenant. He is to rule them in the fear of God, and they are to obey him according to the laws of the Kingdom. God is our King, (c) Psal. 149.2 Let the children of Zion be joyful in their King. And we may say with God's people. (d) Psal. 28.9. Save thy people, and bless thine inheritance. By all these titles, the Covenant between God and his Church is abundantly proved, and fully confirmed. Reas. 4 Fourthly, this League appears by mutual Offices really performed to each other according to the Covenant. Is God's people afflicted in Egypt, and do they groan in their Spirits by reason of an heavy bondage? God will come down and deliver them. (e) Exod. 2.24, 25. God heard their groaning, and God remembered his Covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them. Doth Senacherih besiege Jerusalem, affright God's people, and threaten utter destruction to them? (f) 2 King. 19.35. God will send an Angel to destroy his host in a night. Do the Reubenites, & Gadites, and half Tribe of Manasseh set up a new Altar, as if they went to worship another God? (g) Josh. 22. God's people will expostulate with them, and maintain God's honour against them by war if there had been cause. Do the men of Gibeah dishonour God by abusing the Levites wife to death, and do the Benjamites uphold them in it? (h) Judg. 20. God's people will not give over, till they have well-nigh rooted them all out, though many of themselves died in the quarrel. This mutual upholding of the people's safety and God's honour, is a real proof of the Covenant. And so much for the first point. The second Observation was this: Doct. 2 God seems to his people to neglect his Covenant, when they are oppressed by ungodly men. So Asaph complains. After an acknowledgement that God was the shepherd of Israel, and so in Covenant with his people, and accordingly had wonderfully brought them out of Egypt, and made them flourish marvellously in the land of Canaan, he attributes their miseries to God's neglect. (a) Psal. 80.12 Why hast thou then broken down her hedges, so that all they which pass by the way, do pluck her? So Ethan the Ezrahite, having mentioned Gods firm Covenant made with David, afterwards chargeth God, (b) Psal. 89.39 Thou hast made void the Covenant of thy servant: thou hast profaned his crown, by casting it to the ground. Many reasons may be given of this unkind carriage of God's people to him. As, Reason 1 First, because their misery blinds them. And blind men when they are smitten suspect every man that comes near them. (c) Luk. 22.64 The men that held Christ, blindfold him, then smite him on the face, and bid him Prophesy who smote him. Such is our condition, when affliction blinds us, that we cannot tell, who smote us, unless we could prophesy. Reason 2 Secondly, self-love makes us suspect any rather than ourselves, yea, even God himself. The people should have reflected upon themselves, that were nocent, and in their sorrows they reflect upon God, that was innocent. We are all adam's and Eves children. When Eve had eaten of the forbidden fruit, she * Adam se excusare voluit de muliere, mulier se excusare voluit de Serpent Aug. Hom. 12. Excusare peccatum voluit, vir per mulierem, mulier per serpentem, Greg. Mor. l. 22. c. 13. Obliqne Adam Dominum tangit, quasi ipse peccati sui autor entiterit, qui mulierem fecit: Et Eva culpam ad Dominum refert, qui serpentem in Paradiso posuit, Greg. ibid. Et ibid. l. 4. c. 23. Excessus sui vitium in autorem latenter in torquet, q. d tu occasionem delinquendi praebuisti, qui mulierem dedisti. Ita Creator hinc blasphematur, dum enim vult excusari se in eo, quod fecit home, Deum accusat, a quo factus est homo. Aug. ubi supra. tacitly lays the fault upon God. (d) Gen. 3.13. The Serpent beguiled me, and I did eat. Hadst thou not made a subtle Serpent, I had not broken thy Commandment. Adam lays it openly upon God. (e) Gen. 3.12. The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. Hadst thou not give me such a companion to betray me, I had been innocent. So we their posterity, when trouble is upon us, suspect Gods breaking Covenant, rather than our own. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. Epict. l. 3. c. 19 Thus our nurses beat the stone, when children stumble through their own neglect. Reason 3 Thirdly, in time of need we most commonly suspect such as are best able to help us. The sick man, if he be in danger of death suspects not his ignorant neighbours, but his skilful Physician. He that is oppressed in his estate, when the sentence goes against him, suspects none more than the Advocate, or the Judge. We know God is best able to help us, our corruption therefore makes us to suspect him most, if our troubles continue. Reason 4 Fourthly, we most suspect those who as we think have most reason to help us in our miseries, and do it not. If the servant want meat or apparel, he complains not of his fellow-servants, but of his Master, who is tied by covenant to provide for him. If the child be wronged by the servants, he lays not the fault upon his brethren, but upon his Father, who by bands of nature, is obliged to take care of him. So we being in Covenant with God, wonder not much if others fail us, but complain heavily, that God seems to neglect us. And so much for the second point. Doct. 3 The third follows, which is this. The Covenant is the Church's surest plea. This was Solomon's strongest argument in his solemn mayor at the Dedication of the Temple. (a) 2 Chron. 6.14. O Lord God of Israel, there is no God like thee, in the heaven, nor in the earth, which keepest Covenant. This was Nehemiahs'. (b) Neh. 1.5. I beseech thee, O Lord God of Heaven, the great and terrible God, that keepeth Covenant. This was the Levites argument. (c) Neh. 9.32. Now therefore our God, the great, the mighty, and the terrible God, who keepest Covenant. For the Covenant gives God's people interest. Reason 1 First, in all that is in God. Our troubles may be so great, that no humane power can deliver us. There is power enough in God to do it. But nothing can give us a right in God's power, but God's Covenant. Our foes may be so subtle that no man's wit can prevent their designs. God's wisdom can do it. But the Covenant must give us an interest in it. Our misery may be so deep, that no creatures mercy can give us hope of relief from them. God is infinite in mercy, but the Covenant only can state us in a condition capable of good by it. Our waywardness may be so strange, that no friend could bear with it. God's patience is admirable, but it is exercised for good to those only that are in Covenant with him. Our adversaries may do us much wrong, and such as no Magistrates can right. God's justice can do it. But with what face can we come to God for justice, if we be not in Covenant with him? Many times our consciences will threaten hell to us. But God is the God of Truth, who hath appointed salvation for us, if we be in Covenant with him. That which is said of God's mercy, (a) Psal. 89.28 that he will never take it away from those that are in Covenant with him, is true of his power, wisdom, and the rest of the forenamed attributes. So in leagues here, defensive, and offensive, one parties power and wisdom supply the others folly and weakness. Reason 2 Secondly, it gives us a right in all God's promises. For they are all made to such as are in Covenant with him. God's promises are innumerable. There is in God's Word a multitude of particular promises, that may be as so many salves for so many sores. There are many general promises, that comprehend within the bowels of them, remedies for all our calamities. There are promises that concern this life, there are others that concern the life to come. The Covenant gives right to them all. (b) 1 Tim. 4.8. Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. Reason 3 Thirdly, it gives us an interest in all Gods good creatures. In beasts, (c) Hos. 2.18. In that day will I make a covenant for them with the beasts of the field, and with the fowls of the Heaven, and with the creeping things of the ground. In men, (d) Prov. 16.7. When a man's ways please the Lord, he maketh even his enemies to be at peace with him. In Angels, (e) Psal. 91.11, 12. He shall give his Angels charge over thee, to keep thee in all thy ways. They shall hear thee up in their hands: lest thou dash thy foot against a stone. (f) Heb 114. And all God's Angels are sent forth to minister for the heirs of salvation. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Romulus. Dionys. Halic l. 2. Vxor rethumanae atque divinae sccia suscipitur. Modestin in Reg. jur. Digest. l. 23. tit. 2. l. 1. Et Gordian l. 9 tit. 23. l. 4. A Wife by the covenant of Marriage hath an interest not only in all her husbands personal abilities, and the promises made to her in Marriage, but also in his servants and cattle. So have God's people in all his good creatures by virtue of the Covenant. Fourthly, they which are in Covenant with God, have a right in all God's provisions. In temporal, as meat, apparel, Physic, and the like. In spiritual ones, as in the outward Ordinances, the Word, Prayer, Sacraments; In inward graces, as Faith, Hope, Charity, etc. These are the Jewels that Christ adorns his spouse withal. Yea, these have a right to eternal glory, and shall receive it in soul when they die, and in body at the resurrection. See the largeness of our Charter. (a) 1 Cor. 3.21, 22, 23. All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. And the reason and ground of all, and of their interest in all, is, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Protrept. Because they are Christ's, and Christ is Gods. Reason 5 Fifthly, in God's protection. This also by covenant belongs to God's people. Paul boasts of it, and glories in it. (b) Rom. 8.38, 39 I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. He teacheth us to vilify as well the might as malice of any creature whatsoever, when we * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Soerat. in Platon. Apol. Epict. Enchir. c. 79. & Disfert. l. 1. c. 29. & l. 3. c. 23. Clem. Strom. l. 4. Theodor. Therap. l. 8. Plut. de Tranq. Max. Diss. 2. are in Covenant with God. (c) Rom. 8.21. Si Deus pro nobis, nisi qui Deum vincit, non laedit nos. Aug. de Verb. Apost. 16. & Beda in Rom. 8. If God be for us, who can be against us? Let the world, let the devil rage, they cannot hurt us. Reason 6 Sixthly, they have a right in Christ's victories over Satan, the world and hell. Christ is the great Conqueror: but his conquests are for our comfort. (d) Joh. 16.33 In the world ye shall have tribulation, but be of good cheen, I have overcome the world. Nay, we have interest in his victories. We are not able to overcome our spiritual enemies by our piety, nor by our patience, nor by our obedience, nor by our zeal, but by our Faith in Christ. (e) 1 Joh. 5.4. Whosoever is born of God overcommeth the world, and this is the victory, that overcommeth the world, even our Faith. Doct. 4 The fourth point follows. We have most need to plead God's Covenant in times of greatest trouble. This hath been the practice of God's Saints. David pleads it for himself, when he was in deep afflictions. (f) Psal. 119.49, 50. Remember the word unto thy servant: upon which thou hast caused me to hope. This is my comfort in my affliction: for thy word hath quickened me. Moses pleads it for the children of Israel, when God was so incensed against them, that he threatened to consume them. (g) Exod. 32.13. Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed, as the stars of heaven: and all this land, that I have spoken of, will I give unto your seed, and they shall inherit it for ever. This is the fittest time to plead God's Covenant. Reason 1 First, in regard of our enemies. It is in vain to seek help from them, that do all they can to ruin us. They bend all their policy, and all their power against us. And what hope can we have of any succour or comfort from them? Reason 2 Secondly, as we can look for nothing but injury from our enemies, so we have no help in ourselves. Our condition may be so low that we may be forced to say to God with Jehoshaphat, We know not what to do, but our eyes are upon thee. 2 Chron. 20.12. And what have we most need to plead then? God's Covenant. Reason 3 Thirdly, we may be forsaken of all others, as Israel was in Egypt. And then our eyes must be fixed on the Covenant. Reason 4 Fourthly, if at such time God had denied to help us, when our foes oppress us, our own strength fails, and others refuse to help us, we might sink for desperation. But God hath often promised to make good his Covenant. And therefore we have reason to plead it most, when we need it most. Men seek not to their confederates for help, till they have need, and then they claim it as due by covenant. So must we in our greatest miseries cry out most earnestly, Have respect unto the Covenant. The grounds being laid, I proceed to Application. Use 1 This shows unto us the great dignity and supereminent excellency of God's people. They, and they only of all the people on earth, are in covenant with God. They are Gods (a) Isa. 44.1, 2. chosen and choice ones. When men choose, and choose for themselves, especially for some excellent use, they set an high price upon the things they choose. As when a man chooseth a wife to appropriate to himself. So are we chosen by God (b) Psal. 135.4. for himself, and for no mean use, but to be his peculiar treasure. It cost him (c) Deut. 4.34 many signs and wonders to bring his people out of Egypt. A thing which he never assayed to do for any other people. These are the (d) Amos 3.2. only people that God knows upon the face of the earth. Other people he cannot be ignorant of, although he acknowledge none for his own people, but his Church. These are (e) Mal. 3.17 his Jewels. They have daily converse with God in public, and private in his Ordinances. A freedom denied to other Nations. They live in God's Court; others in rude and remote places of the Country. (a) Jer. 38.5. Ester 5.6. These have the King's ear ready to grant their requests. Others may ask, and go without. These are that people, that must (b) Num. 23.9. dwell alone, and not be reckoned among the Nations. I conclude this Use, as David concludes, Psal. 144. Happy is that people, that is in such a case, yea, happy is that people, whose God is their Lord. Use 2 Secondly, this sets before our eyes the safety of God's people. They are in covenant with God, and who can hurt whom God will keep? Our safety is in (c) Psal. 73.28. drawing near to God. And how can we draw nearer to God, then by a Covenant? It * Sicut non potest quicquam ignis appropinquatione fierifrigi dissimum; ita non potest homo, qui solus haeret Deo beatissimo, miserrimus fieri. Marsil. Ficin. Florent. de Relig. Christ. l. 4. were strange that a man should catch cold by drawing near to the fire. It were no less strange that a man should become miserable by cleaving to God, who is most happy. God's people may be (d) 2 Cor. 6.9. Persecuted, but not forsaken; cast down, but not destroyed. Why should we distrust God's Covenant, when the heathen had so much confidence in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. in Agesil. c. 29. Agesilaus, that they trusted more to his Oath, and covenant, than they did to their own friendship, and when they would not put themselves into one another's hands, they would commit themselves to his custody? The Chaldees call a covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a firm, a stable thing. So is God's Covenant like the Laws of the (e) Dan. 6.15. Medes and Persians, that could not be altered. It brings safety then to those, that are within it. Use 3 Thirdly, it demonstrates the great expectation of the people of God. Their hopes fly very high. Others, though the favourites of Kings and Emperors, can look for nothing, but what the arm of flesh can afford, and are often utterly crossed in that also. They (f) Psal. 146.3, 4. put their trust in Princes, and in the sons of men, in whom there is no hope, that perish themselves, and all their thoughts with them. But God's people may look for what an infinite God hath promised to do for them, to make them eternally happy, and is able to perform. And what is there in heaven or earth that this God cannot bestow upon them? Courtiers that see the riches of the Court, expect great preferments from the Kings whom they serve. What good may not Gods people expect from God, who is Lord of all that their eyes behold, their ears can hear of, or their hearts can imagine, and hath prepared much more than all this for his people? (a) 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. Use 4 Fourthly, here as in a glass we see the weakness of God's servants, who * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ille apud Plut. de Tranquill. when they should in their miseries complain of themselves, and acknowledge God's Justice, complain of God, as if he had broken covenant with them. They deal with God as Jacob did with his children: (b) Gen. 43.6. Wherefore dealt ye so ill with me, as to tell the man, whether ye had yet a brother? He blames them for telling truth, when they were examined, but doth not acknowledge his own fondness, that for the present could have been content, that himself and all his should perish for famine, and Simeon his Son lie in prison in Egypt, rather than he would part with Benjamin for a little while. So do God's people in their troubles bury their own faults, and lay all the blame on God, who is altogether blameless. (c) Psal. 60.3. Thou, say they, hast showed thy people hard things; thou hast made us to drink the wine of astonishment. Whereas they should have said, we have broken the Covenant made with our God, and therefore thou hast justly suffered the enemies to prevail against us, and to bring us to a very low and sad condition. Use 5 Fifthly, it teacheth us to plead this Covenant, when we seek to God for favour. We have no merits to plead. Our best services are polluted. They call for judgements, rather than for mercies. Our fins may make us to despair, but God's Covenant will uphold us. This will stand us in stead (d) Psal. 27.20 when Father and Mother forsake us. This will do us good, when all our friends are dead and gone. (e) Isa. 63.16. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, and Redeemer, thy Name is from everlasting. (f) Luk. 15.21 The prodigal, when all had forsaken him, had nothing to plead, but the name of Father. Servet us blasphemously calls this pleading of God's Covenant, * Ineptum & stultum lusion, quod suas Deo promissienes inter precandum objicimus. Calr. in Text. an unfit and foolish sport, that we offer God's promises to him, when we pray. But God's people have accounted God's promises to be their surest bulwark, and his Covenant their greatest strength, when they have come to plead with their God. If there be nothing in us, that can move God to pity us, there is enough in the Covenant, if it be pleaded in faith and sincerity. Use 6 Sixthly, it calls upon us to bless God for keeping Covenant with us; and so much the rather, because we have broken Covenant with God, and given him just cause to fail us. We must therefore not only give him the glory of his truth, but of his mercy also. In Victories, whereof we have had great store of late, we must look above ourselves, and above the means, to God's Covenant, from whence all the Victories of his people do proceed. God hath taught us so to do in some of our greatest Victories, first showing us by the flight of our men and Horses, what we could not do, as in the battle at Edgehill, and the Victory near York; and then by putting valour and courage into the hearts of the remainder of the Soldiers to get the Victory, showing us what our God could do. And in the Victories since, by that Model so much despised, he hath taught us to see the hand of God manifestly in the battles fought by men. We must therefore say, (a) Psal. 115.1. Not unto us Lord, not unto us, but unto thy name be the glory: for thy mercy, and for thy truth's sake. And we must give the same reason which the Psalmist doth, (b) Psal. 105.7. He hath remembered his Covenant for ever: the word which he commanded to a thousand generations. Use 7 Seventhly, we may here likewise behold the cause of some of our overthrows given us by our Adversaries. We look to much upon ourselves in our Victories. We highly commend * Si quando nobis prosperi aliquid praeter spem nostram, & meritwn Deus tribuit, alius ascribit hoc fortunae alius eventui, alius ordinationi ducum, alius consilio, alius Magistro, alius patroeinio, nullus Deo. Hoc modo opertet & terris gratius agere, quod fiuges annuas metimus, & vineis quod vindeniamus, mari quod piscus capimus, silvis quod ligna caedimus, Salu. de Gub. Dei. l. 7. the Wisdom of our Senators, the Valour of our Soldiers, the Fidelity of such as have been faithful in this great Cause; but we slightly praise God or his Covenant. We scarce afford him our bodily presence in solemn days of Thanksgiving; but we often leave our hearts behind us, and give God no praise at all in our own families, or closerts, for all the great things God hath done for us. We have cause indeed to bless God for such excellent helps, as he hath raised up for us, and to give them their due commendation among the sons of men; but if our confidence, or our praises rest on them, God will make us smart for it, as sometimes he hath done. It was a sad forerunner of the King of sweden death, when not long before his end he said, that * Swedish Intelligencer. God would take him away, because the people trusted too much in him. It is not Gods, but our unfaithfulness, that brings losses upon us. * Miramur si nobis coelestis manus aliqua non praestet, qui quicquid praestiterit, derogamus Salv de gub. Dei. l. 7. Do we wonder, saith Salvian, if God's heavenly hand give us not some things that we would have, who derogate from him the praise of all the good that he hath done for us? Use 8 Eighthly, let us plead this Covenant of God most earnestly in the time of our greatest necessity. In troublesome days, such as these are; and in the days of our public humiliation. Thus did the Prophet in the time of the Church's trouble. (a) Jer. 14.21. Do not abborre us for thy Names sake, do not disgrace the throne of thy glory: remember, break not thy Covenant with us. God's Covenant pleaded, was ever accounted the Saint's Sanctuary to fly to in such dangerous times. Their greatest hope of deliverance was in this, that God was theirs by Covenant. Our prayers can have no other solid foundation. Great need there is for godly men to lay claim to God's Covenant, when all places are like dens of thiefs, and robbers, and oppression reigns every where. How many such have we left yet in this Kingdom, although God hath graciously delivered up many of them to our Forces, and given the spoilers to the spoil? Therefore we had yet need to cry out this day with Asaph, Have respect unto the Covenant, for the dark places of the Land are full of the habitations of cruelty. Use 9 Ninthly, we should learn from hence to bewail our breaches of Covenant with God, that hinder us from pleading God's Covenant with us. This sin is objected to the people by the Psalmist, as a cause of Gods forsaking them, and delivering of his Ark into the enemy's hand. (b) Psal. 78.10.37. They kept not the Covenant of God; their heart was not right with him, neither were they steadfast in his Covenant. A lazy servant cannot look for wages, though it be part of his Master's Covenant. One compares a Covenant to a Lute, in which * Si una chorda defuerit, perfectus caeteris sonus esse poterit Hiero. in Psal. 97. if one string be out of tune, all the music is marred. (c) Judg. 16.17, etc. When Samson broke his vow, and cut his hair, with his hair he lost God's protection, and was taken and basely abused by the Philistines. We have all of us lately entered into a Solemn Covenant with God, to reform our own souls and lives, and according to our callings and abilities to further the Reformation of three Kingdoms. Oh that we would smite upon our breasts this day, and bewail our failings! Then might we with comfort and courage plead God's Covenant with us, and expect safety from it. Use 10 Tenthly, it calls upon us to be careful to keep our Covenant for time to come, that we may expect further comfort from Gods; God will not be bound, if we be free. Remember the speech of Azariah the Son of Oded, to Asa, and Judah, and Benjamin. (a) 2 Chron. 15.2. The Lord is with you, while ye are with him: and if ye seek him, he will be found of you: but if ye forsake him, he will forsake you. Many things are objected to discourage us from keeping our late, solemn, and religious Covenant. Object. 1 First, it is said to be against the Commandment of our King, and therefore it ought not to be observed. And the rather, because the Apostle chargeth us (b) 1 Pet. 2.13 to submit to the King as supreme. As if the power of every King were of that extent, and so absolute, that whatsoever they command, must be obeyed, by doing or suffering. Answ. Who sees not that this interpretation would set up a general Arbitrary government in all Kings in the World, which our Kings never yet challenged in words, though Courtiers, and Bishops endeavoured to raise them to that height? We must therefore distinguish between an absolute Monarchy, and a limited. The supremacy of absolute Monarches, consists in a Legislative power, residing in themselves alone. The supremacy of limited ones, in Ruling and governing according to the Laws of the Kingdom wherein they are chief, and the Courts of Justice, by Law therein established. Ours is of the latter sort. And we conceive that the supreme power of our Kings, which we are tied to obey, is not exercised in personal, and Arbitrary commands, but in their Laws and Courts, whereof the Parliament is the chief. Else why do our Laws and Customs bind the hands of our Kings, that they may not make any Law concerning our Religion, Lives, and Goods, nor impose any tax upon the Kingdom without the consent of both the Honourable Houses of Parliament? Why do they give the supreme power of interpreting Laws, not to the persons of our Kings, who never yet undertook it, nor to their Judges, who have smarted for misinterpreting Laws, though they did it to please our Kings; but to the Parliament, who in the ages past have interpreted our Laws in things doubtful, and punished the greatest Officers of the Kingdom for misinterpreting them? Why do not our Kings sit in Judgement in their own persons, but must have sworn Judges to do Justice, not only between Subject and Subject, but also between King and Subject? Why do not our Kings as David and Solomon did, when an offender appears worthy of death, never try him by a Judge, nor execute him by a Sheriff, but say to one standing by, (a) 2 Sam. 1.15 & 4.12. 1 Kin. 2.25.40. Go and fall on him and kill him? Examples therefore of an unlimited Monarchy, are not appliable to the Government of such States, as by the fundamental Laws have set bounds, and fixed limits. If two Feoffees be entrusted with the estate of a dying man for the good of his Children, and one of them, by bad counsel misled, seeks his own dignity most, and the other the children's good, which of these two should a creditor pay debts to? Are our Kings only betrusted with our Religion, Lives, and Liberties? Doth not the Magna Charta put a great trust in our Parliament also? Have not our Princes, guided by Courtiers, and Church Parasites, countenanced Monopolies and Innovations? Have not our Parliaments stood up for our lawful Liberties? Why should we not then stand to them to the utmost of our Estates and Lives, according to our Covenant? If it be granted that a power abused, may not be resisted, who doubts but a power never granted by God nor man may? If a Father take a rod to correct the Child, though it be sharp, the Child may bear it, but if he take a sword to kill the Child, he may defend himself, because God hath given no such power to Parents. Who gave this power to our Kings to raise an Army against the Parliament, to keep Malefactors from deserved punishments, to arm Papists against Protestants, to bring the barbarous Irish into this and the Neighbour Kingdoms, to cut our throats? Is this power of God, or from men? If neither, we may justly resist it, and defend ourselves, and our lawful Privileges. Object. 2 Secondly, the practice of the Primitive Christians is objected, who have signified to the Heathen Emperors, * Videantur Tertul. Apolog. c. 37. Cyprian, Ep. 1. ad Cornel. Roman. & ad Demetr. Ambros. in ep. ad Sor. & in Concione ad Pop. that they had power enough to resist them, but would not do it. They would rather suffer Martyrdom. Answ. To this we answer, that the power of those Emperors seems to have been absolute, in regard of men, and humane Laws, and not limited, as ours is. Secondly, that when those Christians had gotten Constantine to assist them, who had a share in the government, than they fought for their Religion, and Liberties against the other Emperors. So may we having authority from our Parliament, who have a great part in the Government of this Kingdom, by Covenant defend ourselves against the personal command of Princes. Object. 3 The last and least Objection, is from the purse, and from the troubles and charges that this war hath brought upon us. They have been very great, and greater than before, say some of the people. And these are blown up by discontented spirits to make us leave our station, and break our Covenant. Were it not better to leave all at the mercy of the adverse party? our charges and losses are more than we endured by Monopolies, and other exactions before. Answ. To this it may be answered, that we should not so much look at our troubles and charges, as at the end of them. What do we fight for? What do we pay our money for? Is it not to recover our sinking liberties? No cost too great for such a purchase. The Physician makes his Patient sicker before he cure him, yet the sick man blames him not. The Lawyer makes his Client spend much money, before he recover his estate in controversy, yet the Client is not offended. These charges are to prevent greater. Monopolies might have lasted much longer. These will have their end, if God please to assist us, and make us able to make good our Covenant. Rab. Aquiba. in Bethneeman. A Jewish Writer furnisheth me with a feigned similitude fit for this purpose. The Fox going by the River side, espies the Fishes leaping up above the Water. Heedemands the reason. They tell him, there were nets laid in the water to catch them. He bids them come to the shore then, where there were no nets. Nay say the Fishes, if we cannot live quietly in our own element, how shall we live when we are out of it? If we now be scarce able to subsist for troubles and charges, while we stand up to defend our Liberties, what shall we do, when we have given them all away? Did our Fathers purchase them with so much charge and blood, that we should lose them? To persuade you further to be firm in your Covenant, consider I pray you the ancient form of making Covenants. It is said to be a cutting of a Covenant. (a) Gen. 15.18 In that day the Lord * Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cut. made a covenant with Abraham. Abraham in likelihood not only (b) Gen. 15.11 12. went, but slept between the parts of the birds and beasts divided. God went between them (c) Gen. 15.17 in a smoking furnace, and burning lamp. We read (d) Jer 34.18 of a Calf cut in pieces when the people made a Covenant with God. And the Chaldee Paraphrast reads in the Text, The covenant which thou hast * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut with our Fathers. An allusion to the custom of making of Covenants then among men. They swore first to keep the Covenant made: Then both parties went between the parts of some beast divided, as wishing, that they which broke the Covenant, might be so divided as that beast was. Something like is that in Livy, (e) Livius 1. Decad. l: 100 The Priest struck down a Hog with a flint stone, saying; * Sic feriatur a Jove, qui faedus hoc sanctum fregerit. So let him be smitten down by God, who shall break this holy Covenant. So that by your Covenant ye do imprecate God's wrath upon you, if ye break it. But if ye keep it, it will keep you. * Plin. l. 16. c. 40. Cedrus & juniperus, si oleo ungas, nec tineam sentiunt, nec cariem. Pliny reports, that the Cedar, and the Juniper, if ye anoint them with oil, scape the moth and rottenness. If ye be anointed with the oil of God's Spirit, and thereby enabled to keep Covenant with God, ye will be established. I have been the larger in this use, that I might satisfy men's Consciences, and raise up their spirits to observe so solemn a Covenant. Use 11 Eleventhly, give me leave I pray you, Honourable, Noble, Wise and grave Senators, to turn my speech to you, and suffer the Words of exhortation. Be careful, I beseech you, to keep this Covenant yourselves. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristct. Polit. l. 5. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Agapet. justin. Set up piety in your own persons: You are more honoured by God than others, and should be eminent examples of piety to others. Ye own more to God then meaner persons do. If a Parliament man should be a drunkard, or a swearer, or an adulterer, how much hurt would his example do? Ye have enjoined this Covenant of personal and national reformation to others. O let not the people say, ye are like the Pharises, (f) Mat. 23.4. who lay heavy burdens on other men's shoulders, but will not touch them with the least of your fingers. I speak not this, as if I knew any such among you, but out of my respect to your honour, and reputation. * Abundant cautela non nocet. Reg. jur. Much wariness doth no harm. Set up piety also in your Families. Let God's name be daily called upon in them, let God's Word be read there, let your children be taught the grounds of Religion, that they may be God's children also, and God may give you comfort in them. Use 12 Lastly, I entreat you to use your Authority, that others may keep the Covenant. Ye have enjoined it, and must give a strict account to God one day, if by your neglect it be violated by others. If people have no care of being forsworn, ye that made them swear must not suffer it. One main part of the Covenant, is to bring the three Kingdoms to one uniform government agreeable to God's Word. This principally concerns you that are in authority. This will much further Nationall and personal Reformation. Is there not much need of it? Have we lived to see our people full of ignorance after long and powerful Preaching, because the times, as ye know, would not induresolid Catechising, and have we not yet need of a settled Church-government? Have we lived to see much profaneness and drunkenness, and many other enormous vices to abound among the people, notwithstanding the help of Laws, and Civil Governors, and so many sharp reprehensions in the mouths of God's Ministers, because the Bishops would trust us with no censures, but kept all in their own power, and have we not yet need of a government? Have we lived to see our gravest, and godliest Ministers, that have been the lights of this Church, shining forth many years in Preaching, Writing, Godly conversation, contemned by the meanest of the people, and have we not yet need of a Government? Have we lived to see our people that yet keep communion with us so divided about some controversies in Religion, of which a man may believe either way, without danger to his soul, that they refuse the society one of another, and have we not yet need of a government? Have we lived to see multitudes separate from our Congregations, who in a time of Reformation call them limbs of Babylon, wherein in time of deformation, they either found or might have found, the womb of the new birth, and the breasts of true consolation, and have we not yet need of a government? Have we lived to see our dearest children deprived of their best birthright, denied the seals of God's Covenant, and brought below the degree of a Jew, and have we not yet need of a government? Have we lived to see our duty to God as our Creator, and subjection to his Law, which will bind us in heaven, abrogated on earth, under colour of a new band of Redemption, which frees not from the former, but rather binds more strongly, and have we not yet need of a Government? Have we lived to see our Saviour Christ spoiled of his Deity, who in his humanity suffered a cruel, and accursed death for us, and have we not yet need of a government? Have we lived to see liberty of all Religions pleaded for in Print, as a privilege procured by Christ, that the Heathen, the Mahometan; the Jew, the Papist, might dishonour Christ by authority, and have we not yet need of a settled Church-Government amongst us? Where are now those golden reins of Discipline, which in your public Declaration, ye said long since, ye would not let go? What odds between the bit out of the horses mouth, and the bridle out of the rider's hand? Ye stand up for Region and Religion. Ye know well that the Kingdom, nor the Armies by sea or by Land, cannot subsist without Discipline. And can the Church of God subsist without it? I know ye have had many impediments. The real ones are in your element, the verbal in mine. Object. 1 It is Objected, that there is no such thing as Church-Government; all Government is civil. Your work, who are Gods Ministers, is to teach the people the ways of God. If they will not walk in them, you have done your part. The rest lies upon the Civil Magistrate. Answ. By way of Answer, I beseech you to consider, what a great burden this opinion lays upon the Civil Magistrate, and how much ease it affords to us of the Ministry. It lays upon you the charge of reforming all things amiss in Church and Commonwealth. It makes you liable to an account at the day of judgement, for all disorders in both: were it not better to lay part of the burden upon other men's shoulders, then to undergo so great a hazard? It brings much ease to us. I know not any reason why any good Minister should seek for any further power of government, unless it be out of Conscience. For my own part, it is a life I could hearty wish for, to be confined to the Study and the Pulpit, and take no further care of the people, then to make Gods will known to them, if any man, when I have done this carefully, could undertake to answer for me, as a Pastor, at the day of judgement. But will this course make our Ministry either profitable or comfortable? I doubt, wise and godly men will think no. This way I believe will not hold water. Let us try it a little by those titles that are given Gods Ministers in God's Word, and see, if they carry no more with them, than the former opinion holds out. Are we God's (a) Ephes. 4.12, 13. bvilders, to be employed till the Church come to perfection; and have we no more to do, but to tell the stones, where they should lie? Is this building? Are we God's (b) 1 Cor. 4.1. Stewards, and have we no more to do, then to break the bread of life to the household in due season? Is there not some rule in a Steward in the Master's absence? See Matth. 24.45. Steward's have not only the keys of the storehouse, but also of the house committed to them. We have the key of Baptism committed to us to let heathen into the Church of God, if they turn Christians, and have we not the key of Excommunication to shut out Christians, if they turn heathen in their lives and conversations? will our key unlock only, and not lock the door? Are we (c) 1 Pet. 5.2. Pastors, that must take the oversight of the flock, as well as feed it, and have we no Authority over our sheep at all? Are we Elders, not always by age, (for some eminent Ministers have been so young, that their (d) 1 Tim. 4.12 youth hath been likely to be contemned) but in Office, and have we no Authority? Nay, are we ruling Elders, and have we no rule? I never yet read any learned man that interpreted that place, 1 Tim. 5.17. of Civil Magistrates, or that doubted whether Ministers were in the number of the Rulers there mentioned, when the Apostle notes them out with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially they that labour in the Word and Doctrine. Although some learned men have doubted, whether any others were included there. Are they (e) Heb. 13.7. which speak the Word of God to us, to have rule over us, and yet no Authority? The Apostle requires (f) Heb. 13.17 not only (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. obedience to such in things necessary, but also (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. submission in things of indifferency, that they may go on with comfort in their Ministry, and give a cheerful account at the last. And if we do it not, he tells us, it will be unprofitable for us. Is there any authoritative relation between the Minister and the people, by virtue of the fifth Commandment? If there be, sure it carries some rule with it. Is a Minister as a Master of the family, a Ruler in his own house? Then is he as a Minister, a Ruler in God's house. See 1 Tim. 3.5. Prescription of sixteen hundred years will ask much and sure proof to void it. A lesser time hath proved a strong title in our Law. How ordinary were excommunications in the primitive times? How much abused? How easy had it been for the Asian Bishops to have answered Victor, that there was no such censure as excommunication? But this string was not harped upon till of late years. This opinion of denying of all Church-Government distinct from Civil, as it crosseth all the Churches of the primitive times, which did exercise such a Government among themselves; so it crosseth all the Protestant Churches at this time, both Presbyterian, and Independent. Must I then be a Minister, only to tell the people from God, what they ought to do, and if they do it not, stand aloof off, and cry God help? Must I be forced to receive such as visible members of my flock, that are not fit to be of any Christian Congregation? It were better for me to follow Man's plough then Gods, upon these terms. Sure I shall never be able to give that cheerful account of my Ministry out of Heb. 3.17. Let no man object to me the Sanhedrin, which was but one Court, and that a Civil one too, or at least had no distinction between Civil, and Ecclesiastical power, yet is (a) A brotherly examination reexamined, Pag. 16. affirmed for certain to be the Government of the best Reformed Church, that ever was. For surely the Sanhedrin will be no fit pattern for Government in a Christian state. For, First, it appears not that they had any Legislative power, but only a power to judge according to God's judicial Laws, or at the most, but to interpret them in doubtful things. Secondly, Priests and Levites did ordinarily judge in that Court among others. Thirdly, though in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 money matters others might judge, yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matters of life and death none might judge but Priests and Levites, and those Israelites, who might give a daughter to a Priest in Marriage, which was a privilege of some persons of great rank, specified in the (b) Sanhedr. c. 4. s. 2. Talmud. Fourthly, the Highpriest might be, yea, and was ordinarily the speaker, or chief Judge in that highest Court, as appears in the Scriptures, Job. 18.13.19. Act. 23.2.4. and out of the Talmud, which testifies, that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedr. c. 2. s. 2. the King never came there to judge, nor to be judged: * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhe. c. 2. s. 1. But the high-Priest did both. And who fit to be the chief in the absence of the King, than God's high-Priest? I am not ignorant, that they speak of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince of the Sanhedrin, who they say might be any of the Sanhedrin, that was eldest, but * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanh. c. 3. s. 7. the greatest among the Judges, may be the great Priest spoken of before, as well as the eldest Judge, as some translate it. How ere, it is confessed that the high-Priest might be he. And if there were any other Prince of that Court, it is very likely he was the high-Priests Deputy in his absence, or one of later stamp. This Government might well fit them that were ruled by God's judicial Laws, and had one whole Tribe, the Tribe of Levi, for the Ministry in one Kingdom, and might need the high-Priest to ask advise of God, sometimes in an extraordinary way. But this cannot fit Christian Churches, that have more store of people, less of Ministers ordinarily, and no such extraordinary way to inquire of God. I do not press this as if I conceived a Minister without an Eldership, or it without consent of the Christian Magistrate, might set up a Government, but I believe the Christian Magistrate ought to see one set up. Object. 2 But our new Querist comes in, and tells us, it is not yet time to build the House of God. Our people are ignorant, and had need of long teaching, before a Government be settled among them. They are doubtful, and know not to what Government they ought to submit themselves, and therefore cannot submit to any in Faith. Neither can fit Elders be found in most of the Congregations of this Land. Answ. Had this man lived in the beginning of Queen Elizabeth's Reign, he might have proved a strong advocate for Popery, and an opposite to Reformation. His Arguments, if they be of any weight, run all that way. He might have told the Queen, that she ought not to make any change in Religion; no not so much as to give the poor Protestants a toleration of the public exercise of their Religion: Much less to establish it by Authority. For her people were very ignorant yet, and had need of many years teaching. They knew not which was the true Religion, neither could she find Preaching Ministers enough for a quarter of the Congregations in the Kingdom. Yet that good Queen of famous memory, thought it her duty to make that happy change; and we have cause to bless God, that she did it. This Writer takes it for granted, that our Parishional Assemblies are no true visible Churches. Have our worthy Davids for above fourscore years defended them to be such, against the Goliaths of Rome, and our faithful Nehemiahs maintained them for such, against the Sanballats of Amsterdam, and are they not yet fit for a Government? If our people be not fit to govern, they had need to be governed. In Corinth were some that had not the knowledge of God, others that denied the Resurrection, others that made rents, others guilty of fornication, yet there was a government there. If we stay till all places be fit for Government in this Authors sense, we may stay till the Church need no government at all. As our Writers tell the Popish Commenters on the Revelation, (who to avoid the Pope's being Antichrist, and not being able to deny Rome to be Babylon, make heathen Rome the Beast, and Antichrist the Whore that should ride on him, not to come till near the end of the world) that the horse is gone long before the rider come: So may we say this Writer builds Castles in the air, and will afford us no Church Rulers till the Church need none. Yet no doubt there are many Congregations in this Kingdom that can afford good Elders to rule, and good people to be ruled. And the rest may well be trained up in knowledge and piety, under a Classical Presbytery, till they be fit for a congregational. Object. 3 It is further Objected. There are great contentions about Government. The rigid Presbyterians say, their particular form of Government, is Jure, divino, of God's institution. The strict Independents say as much of theirs. Neither of which appears to our Governors out of Scripture. Therefore it is safest to set up none till that controversy be determined. Answ. So may wee stay long enough for a Government. Suppose some person in the Country wronged in an high nature, should come to the Judge for justice, and he should say, I must stay till I be resolved out of God's word, whether I must do you Justice here where you dwell, as Boaz had it done in Bethlehem, Ruth 4.2. or whether I must do it in the chief City of the Kingdom, as the Sanbedrin did at Jerusalem. Ye would think this no good Answer; but rather say, God requires Justice should be done. He ties us not to this place or that. Therefore it must be done where it may be done most conveniently. If not Jus divinum appear to you of a particular form of Church Government, yet seeing it is clear out of Scripture that there be Church Rulers, and Church censures, God expects, that you should set up such a form, as coming within the general rules of Scripture, conduceth most to the propagation of piety, and conservation of unity in the Church. Object. 4 Lastly, that it is a very hard thing to find out what form of Government is best to settle, and doth most conduce to the former ends. Answ. It is not for me to give direction to such Honourable, wise, and worthy Patriots as ye are. Yet if, as a Minister of God, I shall in a modest way discover any thing, that may further so good a work, I doubt not, but it will be lovingly received. First, if ye be not convinced in your Consciences, of a Divine right for any one particular form, than the Covenant, and your solemn Oath, will go a great way with you. For ye swear to settle the Church-Government, according to the rule of God's Word, and the example of the best reformed Churches. Not that we are the servants of other Churches, but to maintain love among the reformed Churches, we are willing to come as near them as may be, so we infringe not the privileges of our own Kingdom, which may and aught to be maintained. * Viam qui nescit qua deveniat ad mare, eum oportet amnem quaerere comitem sibi, Plaut. Pers. He that knows not the way to the sea, had need take a River for a companion. It is easy to discern which way the Government of other reformed Churches goes. Look also to your own government in the State, which in such a case ye may lawfully do. Would ye be content that every Town should have a court in itself not depending upon any higher court, but for matter of counsel, nor subject to any higher sentence? Why should it be thought to do well then in the Church? unless God have commanded it; and then indeed all inconveniences must lie down at his feet. Look upon the courses ye take in your families. Do fathers only give counsel to children and servants, and then leave them to themselves? Lycurgus, when one desired him to set up a popular government in the City, bid him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. first set it up in his own house. Last of all all I beseech you like skilful Physicians feel the pulse of the times. Consider what diseases now reign in the Church, ignorance, schism, profaneness, dangerous errors, and apply such a Government to them, as may soon cure them. I beseech you bear with me. I have not spoken the words of passion and bitterness, but God knows I have spoken the words offorrow and heaviness occasioned by our sad distractions for want of a settled government in our Church, for which I doubt not but your godly souls condole with me. I think no Church on earth wants a settled Government but ours. Is it not then time to speak? (a) Isa. 62.1. For Zions sake I cannot hold my peace, and for Jerusiems sake I cannot rest, till the righteousness thereof go forth as nightnesse, and the salvation thereof as a lamp that burneth. I hope no man will be so uncharitable as to conceive that I have spoken these things to lay the least aspersion upon the Honourable Houses of Parliament, to whose care, as singular Instruments blessed of God we own our present helps, and future hopes of reformation. Had not you stood up in the gap, our Bethel by this time might have been a Babel, or (b) Hos. 4.15. & 5.8 & 10.5. Vid. Chald. Par. Shel. jar. Dan Qimchi. Bethaven, our Religion Idolatry, our Liberty slavery. We and our posterity have cause to bless God to the world's end for raising up, and upholding such a Parliament as this, and to say: (c) Ruth. 2.12 The Lord recompense your work, and a full reward be given you of the Lord God of Israel, under whose wings ye are come together 〈◊〉 trust. I know ye may say of England, Scetland, and Ireland, as the Apostle said of all the Churches. (d) 2 Cor. 11.28, 29. The care of three Kingdoms comes upon you daily. Who is weak, and ye are not weak? who is offended, and ye burn not? It is a greater labour to build up one house, then to pull down ten. What is it then to settle the Church and Commonwealth in three Kingdoms, that have been many years unsettling? I entreat you that ye would take my words only as incitations to a quick setting up of a needful government in a dangerous time. Will ye know first that Egypt is destroyed? will ye stay till we have not the face of a Church, before ye give us the government of a Church? will ye not apply the remedy, till the disease be lacurable? The God of Heaven, and King of the Church, give you wislome and courage in a liberal measure, and all good encouragements to make a swift progress in so glorious a work; and he that honoured you to be the beginners, make you the finishers of an happy Reformation, Amen. FINIS.