The Return of the Sword

To the indifferent Reader.

T Hese Sermon notes, lying by me, having been delivered on the day of a solemn Fast, kept, as by the Kingdom of SCOTLAND and by their Garrison here, so by us, who sympathizing with them, conceived their dangers and fears to be ours, and who (for that one time) made our day of solemn humiliation theirs, which yet we kept (for the place) alone by ourselves; and finding that in all likelihood, they may be as useful at this time, as then, and may tend to our warning, by way of prevention; howsoever, to God's glory and the justifying and magnifying of his ways, whether of justice or of mercy: I conceived it would conduce to those ends, if, transcribing, and, here and there, enlarging the same, I made them, in this juncture of time, more public; as being a word or two spoken in season: and that the rather because I have for my part been for divers years so unuseful to the Public and a stranger to mine own Nation, though my willingness and endeavors were not wanting to have assisted in more public employment with others; unto which being assigned, upon notice of a time then set for the sitting of the Assembly of Divines, I undertook a long and tedious as also hazardous Voyage: but arriving and finding that then the Kings consent to their assembling was expected and relied upon, and it very unlikely to be got; upon leave obtained, I hastened to return unto my poor flock at Dantzigk, and was content with some expense of time and money to undergo the same hazards: which makes me now, as occasion offers, to be as serviceable to the public as I may, according to my poor mite. My aim is, as the good and warning of such as God intends good unto, so above all God's Glory, in the acknowledgment of which I hope they will join with me, whether it be in a way of Justice or Mercy. Thine in the Lord

THE Return of the Sword, OR A DIVINE PROGNOSTICK.

T His prediction and threat be to the enemies of God, of the King, and of all these three Kingdoms. Yet that it be not to us either of this place, or to these three Kingdoms, let us take warning by it, and that in better manner then those • id to whom it was here uttered. It is not above eight months (I take it) that this town, with the adjacent Counties, were in great fears, by reason of the prevailings of the E. of Monross and his party, who being at that time Master of all Scotland made his approaches very near to England (his Scouts, as is said, being then come within it:) though, upon the fears and prayers of his people of both Kingdoms, by a miraculous providence he was met withal, routed, scattered, and himself sent back to his mountains: A mercy, by us of this place, and (as may be thought, by others also) too soon forgotten. And now we hear of a dangerous and seditious Band, under the name of an humble Remonstrance, &c. tending to the violating and subvertion of our Covenants (say our brethren of Scotland in a late Declaration of theirs) raising and fomenting jealousies ( in Scotland) and between both Kingdoms, prolonging of the unnatural wars, and impeding the intended uniformity in Religion. They hereupon, calling it and looking upon it as a banding Remonstrance, a Divisive Band, and seeing their Land threatened with a new Breach from the North, and in consideration of the late shameful backsliding and compliance of many with the Enemies, of their want of Reformation, and not taking warning by late judgments of sword and pestilence, of their senseless ingratitude for drawing back his hand of pestilence, and for giving a little breathing from the cruel insulting Enemy, and confessing it just with God to send new troubles, &c. They hereupon, I say, have appointed a solemn Fast to seek God, and that God, in the might of his power, would crush this cockatrice egg, that it break not forth into a fiery flying serpent, &c.

Now they, and we, especially in these Northern parts of England, being upon the like grounds, in the same ship of danger, (and the day of our own monthly Fast calling on us for like duty) we cannot but sympathize and join with them, and with their garrison here, in regard of our common interest. And, though the storms be laid in the West of England, yet, seeing new clouds to arise, in and from the North, we are not to rest secure, but to look to keep our vows, promises and Covenant better then we do or have done, and to maintain, what in us lieth, peace and unity, first with God, and then (according to our n • tional Covenant ) with our neighbors, and one with another; that so being Inseparable, we may also be Insuperable: seeing, as was said by the Commander who was last taken and routed, and after the Kings last game was played, our, or the Parliaments and (two) Kingdoms work was done, if we did not fall out among ourselves.

These things have occasioned this text at this time, which I shall very briefly run through, and insist only, though not largely, on one chief observation.

In this Chapter is the effect of two Sermons of the Prophet J • remy.

The first from Verse 1. to 8. where Jeremiah prophesieth the captivity of King Zedekiah and the City Jerusalem, &c. at the time when they of Jerusalem were in some distress by the Chaldean forces, who fought against it, and against all the Cities thereof.

The second from and with the 8. Verse to the end, when the siege was for some space of time broken up upon the approach of some aid from Egypt, Verse 21. whereby they were more hardened: For having in their danger, when the enemy was at hand, made some show of remorse and repentance, renewed their Covenants with God and the people, and made (by Covenant) some kind of Reformation by proclaiming liberty to their Hebrew servants, whom, against the Law of God and the limited time of six years, they kept in service; now when their danger seemed to be over, they reassumed them contrary to the Covenant of God, hoping the Chaldeans would never return again to the siege, from which they were gone, Jer. 37.5. Now for this their breach of Covenant, they are here reproved, verse. 12, 13, &c. and threatened, ver • . 17, 18. and especially as here in my text;

Behold, I will command, &c.

From this coherence, we note, how ready men are in their straits and present dangers to vow and promise largely both to God and man, yea and to do somewhat for present ease and safety, but yet how forgetful to perform with either God or man, when their own turn is served, and they delivered. An usual thing in all ages; See Judges 10.11, 12, 13-15, 16. Hosea 5.15. & 6.1. with 4.

The Reason hereof is the Deceitfulness, of men's hearts, [Reason.] till they be purged, rectified and made sincere, Jer. 17.9. A notable example of this we have Psal. 78.34, 35, 36, 37. where the heart is not right with God, men cannot be steadfast in his Covenant.

Use 1. There is no trusting such promises as men make to God [Use 1] or man, in times of their straits, unless such Promises, Protestations and Covenants be out of real conviction of conscience, and with respect, not to their present ease, ends or advantage (which once obtained, the true grounds of their promises cease) but to conscience, God, or duty.

2. [ 2] It should teach us to be wary and very considerate in vowing, promising and covenanting, as knowing we have deceitful hearts, of which we should be jealous: Neither is it to presume on our own strength for performance, as not in promising and vowing to look to any low end, or to aim lower then God's glory some way or other. If we do ought of this nature by compulsion, or in our straits, it commonly holds not longer then our own ends are attained: but then we break with God, and provoke God to break in upon us one way or other, and to bring the evil upon us which we feared, and for the preventing and avoiding of which we were so forward to vow, as here in the text.

In which words we have this one thing chiefly to consider, namely the heinousness and hatefulnes of this sin of breach of Covenant with God. Of which in the last place.

But first, briefly to hint only other things, and not to handle them;

We have here first, A fearful Denunciation, whereby Jeremy gives King Zedekiah and his Princes into the hands of his and their enemies for their disobedience and breach of Covenant.

Secondly, Certain effects and success of it. 1. Against Jerusalem, which are three. 2. Against the Cities of Judah, which is Desolation. Before all which is premised a note of Attention.

Behold, I will command, &c. This called on them, 1. to look back, to call to mind and view their sins, first and last, as the just provokers of God's wrath, that so, if possible, and if it were not too late, they might be brought back to repentance; or howsoever, see and be convinced of the righteousness of God's judgment thus denounced against them. 2. To look forward, and to expect certain wrath from God, &c.

Note; God's Word, and threatenings by his servants, and all signs holding forth his wrath, would diligently and attentively be observed by us, and warning thereby taken: Herein King Zedekiah failed, as not humbling himself before Jeremiah the Prophet, speaking from the mouth of the Lord.

This may be of Use to us. To them it proved an irrevocable sentence, such as we also may expect, if in time we behold not such things to purpose.

1. In the Denunciation; take notice,

1. Of the Authority by which the Prophet denounceth this evil: — saith the Lord, ] so verse. 1 • , 13. It was the Word of the Lord which came to • r • miah from the Lord himself, &c.

Note: In 〈◊〉 our reproofs and Denunciations, we Ministers must do all by, (or according, at least,) to God's Word, so showing what God will do, but doing nothing on our heads or in our own names. Our words, if not so taken, will 〈◊〉 be but as wind, and lose their weight and authority: which concerns the people also to look unto, that they receive God's Word as his Word: otherwise no profit will redound to them from it, as not to young Samu • l, till he left running to old Eli, and acknowledged God speaking to him: nor to Eli himself, but as he saw God speaking to Samuel; and so he believed Samuel, though a very child, telling him from God of the destruction of his house, and so humbly submitted to the will of God, saying, It is the Lord; let him do what seemeth him good.

Quest. But yet concerning us in these days it will be asked, what certainty is or can be in our like denunciations? Me thinks I hear some say, as once Satan to the exorcists, Jesus I know, and Paul I know, and Samuel I know, Ezekiel, and Jeremiah I know, but who are you? Can you so plainly and peremptorily denounce judgments, and particularly the Sword to us now? To this I answer; what we, as God's Ministers, can do in this kind, may in good part appear by that which hath been already done in this our Nation. The Prophets of old were b • d to proph •• y and say, Thus saith the Lord, say a sword, a sword is sharp • ed & also furbished, &c. It shall be upon my people, &c. And it was upon that people. Even so, deny it who can, of latter years, before the sword came on England, the faithful Ministers of Jesus Christ, as with one mouth throughout the Land, denounced the judgment of the sword and forewarned our people of it, and lo, behold it is come: for God hath now, as well as of old, confirmed the word of his servant, and performed the coun • el of his m • ssengers. And we, upon as good and probable grounds, forewarn you of the Return of the Sword (whether from the North, or from among ourselves again, or from foreign Nations;) God opens our mouths to speak of such things; and we find like grounds in Scripture (by which now he chiefly speaks to us, Heb. 1.11.) from like threats for like sins, which he hath fulfilled; and so from like examples of like wrath (as here) for the same and like sins, as we see; as particularly here we have the Return of the Sword denounced for men's return to their former sins by breach of Covenant with God and man: And so, going upon such grounds, and seeing God is ever and in all ages like himself, we, though no extraordinary Prophets, yet as Prophets in a larger fence, and interpreters of God's mind and will made known to us in his Word (and to us more then to others) do still and can give warning, and foretell according to the rules of Scripture, and method which there God useth (and partly by experience) what God will do with such a people, nation, yea and person: for we see and observe there how God useth to second and follow former and lesser judgments with greater; and at length, in case of impenitency, to cut off: Not to say, how God, minding to destroy a Nation, or to bring evil upon a place, seldom, if ever, doth it indeed till he give warning by his Prophets, and by a more peculiar providence both enlighten and excite them to take and give notice of the same, that so if men perish they may not say it is because God took them at the worst, or watched for occasion against them, but that he fairly warned them, and that their perishing is on their own head; according to that, — shall there be evil in a City and the Lord hath not done it? Surely, the Lord God Will do nothing, but he revealeth his secret unto his servants the Prophets.

So that by more then bare conjectural Application, we can show men what will be, and give warning thereof according to our duty, and in so doing we may and ought to say, Thus saith the Lord.

And God thus confirming his Word, spoken by us weak men, doth both honor his own truth, holiness and justice, Psa. 145.17. Ezek. 14.23. as also his faithful servants and Ministers; thus both proving and approving of them as true Prophets, and all other to be time-servers, Jer. 28.8, 9.

It will father concern us all of this Nation, from the experience we have had of the truth of such forewarnings of the Sword, now fulfilled and come to pass, (whereby he hath confirmed the word of his servants and vouched them to be true Prophets, though for their faithfulness in this kind, their mouth have been stopped, and they forced by the tyrannical power of the high Commission and otherwise to keep silence for any public discharge of their duty,) I say, now that the evils foretold are come to pass, and the mouths of God's faithful ones are opened again, as Ezekiel's was upon the taking of Jerusalem, or the news of it, it will concern us to give more diligent heed to such forewarnings as are given us by them of the Return of the Sword, or of the continuance or renewing of it; and to seek by renewing and keeping our Covenants with God and man, to prevent the same, lest otherwise, as Ezekiel, having formerly foretold the taking of Jerusalem, and thereupon had his mouth stopped, yet when upon the news of taking the City his mouth was opened, as God had foretold him, he prophesied the destruction or desolation of the whole Land, and God's judgments upon such as mocked him and made light of his prophesy; which accordingly came also to pass; so God's true Prophets now having by his mercy their liberty of prophesying restored, and foreshowing further judgments, the Lord, by confirming their word, and when such things indeed come to pass, do make it fully known, and convince such as are now secure and incredulous, that he hath not been wanting to them, neither first nor last, but that a Prophet hath been among them.

This need not be so strange to us, that God's further displeasure, in the continuance or renewing of the Sword, seems to threaten, not the City only, but the whole Land (especially in these Northern parts) when we consider our great security and self-confidence, especially upon former good successes, whereby, among other sins of mocking and despising, if not misusing the Prophets of God and faithful Ministers of Christ, who are daily less esteemed then before, &c. We stand upon our multitude, and upon our sword (as the Jews did) though otherwise we stand still guilty of many pollutions, licentious living, yea doctrines, careless performance of vows, promises, covenants with God and man, if not, in a manner disavowing the same: So that in this our present case of impenitency, and that we fully turn not to him that hath smitten us: We, without presumption or rashness, may say, that the anger of the Lord is not (yet) turned away, but his hand is stretched out still: Seeing God's method of proceeding with a Nation or City is such as where we profit not by former or present judgments, we must expect greater wrath till we perish, as Isa 9.11, 12, with 13. and as I more fully sh • w in Divine 'Prognostics on that text.

Only in case of a Nations returning to God by Repentance, and Humiliation, together with Reformation of life and conversation, of Church and State according to God's Word, and true submission thereunto, we can both hope and also assure you (in the name of God) that God will take the cup out of our hands, and make the enemies, (the Popish and Antichristian party especially) drink the dregs of it, by turning the dint of the sword, and by making war against the beast: that, as we were the last (being with Ireland the remotest Westward) who felt the fury of the beast (as it was only the last of ten persecutions, sc. that under Dioclesian, which found us out in this Land, and reached us:) for we only, for a long time, looked on and were spectators of the troubles, wars and combustions in all other Kingdoms: so, if once we were but truly humbled and reformed, by occasion of our late troubles and the sword amongst us: The devil, beast and false prophet, having spit out their whole malice throughout the Christian world, and ending with us, should soon fed the power of Christ or the wrath of the Lamb; and be consumed (more then ever) by the same, whilst we should enjoy peace with the Gospel in the purity and power of the same, and become a quiet habitation; which we also dare assure God's people of, when once (or it may be, after and upon some new and sharp handling) we shall be sincerely humbled and purely purged from our dross.

This doubt removed concerning the authority by which the Prophet did denounce this judgment; We may, secondly, take notice of the authority by which this judgment of the sword cometh, or of that sovereign power by which the sword cometh again upon them, or of the Original or efficient cause of war, begun or renewed, and whence it is that enemies were to return again. To which I answer;

Answ. It is not from Enemies themselves, who cannot, though they were most malicious, yea powerful, (as is Satan him elf) do what they would, but what God wills,: they must do all by permission, yea commission from God: so that if God be ours, and we in Covenant with him, and he with us we need not fear what men or devils can do unto us; neither should they brag of their power, or threaten, or tell us what they will or can do. Only if God be not with us, or that we return not to him, or keep not close with him, its not for us to trust to our own strength, policy, yea goodness of our cause in the general, or to • ormer good success: Why? It is God we have to deal withal, who if he be not our friend, we can want no Enemies. It is he that commands and orders the battle. All must and shall be as he will, and according to his appointment and command. And therefore it is here said,

Now God doth this by his secret providence, so procuring and ordering things, and so disposing of the thoughts and counsels of Enemies, as if he had given them some command so to do. So he is said to bid Shimei curse 'David, 2 Sam. 16.10. See 2 Kings Chap. 24. Vers. 1, 2, 3. 2 Chron. 36.17. Jer. 49, 14. & 50.21.

Note: God, the Lord of hosts, is Commander in chief of all the Armies under heaven. He is that great Centurion, who, at his only pleasure bids go and come, and is obeyed. It is only the Lord that sends a Nation against his people. The Lord shall bring a Nation against thee from far, and he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustest, &c.

This was the case of this place a while ago: and may it not be so again with us and other Cities and Towns? God is the same still in his judgments where men are the same in sin: He therefore is also said to call for sword, Jer. 25.29. to give the sword a commission, and to say, — sword go through the Land, Ezek. 14.17. to muster the host of the battle, Isa. 13.4. The Lord appoints it for all circumstances, beginning, continuance, Jer. 47.6, 7. Has. 11.6. and ending, Psa. 46.9.

It will be our wisdom then not to provoke this great Commander and glorious God, from whom there is no fleeing, as no resistance against him, Amos 4.11, 12, 13. Its good having him on our side, and (having any way provoked him) betimes to meet him, or to send before us our prayers, tears, &c. while he is yet far off, and so to agree with him our Adversary, which is the way to prevent the sword, or, if it be upon us, to quiet it, which will not be till God discharge it, Jerem. 47.6, 7.

But what doth God command, and do?

Note. 1. When one danger is past, it's not safe to be secure: it, or the like, yea, much worse may and will, in case of impenitency, return. Danger is not always past, when it seems over: Many are for present respited, reprived, preserved from common danger; but where pardon is not timely sought by them, or the same, or other sins returned unto, their Preservation proves but their Reservation to greater and more remarkable judgments. The former may be from God's Patience, and other ends; the latter from God's Justice and Holiness.

Use. 1. It's not for any then to dally with God, or to presume on his Patience, by abusing his sparing mercies; his pardoning mercies in Christ would especially be sought.

2. We are neither simply to beg a removal of the evil which presseth us, nor to take the removal of it as a mercy, unless sin be first or withal removed.

2. I will command and cause them to return, &c. ] Surely these Babylonians had no intention to fight God's Battels, or to serve under him, but had ends base and bad enough, different from God's; as Isai. 10.5, 6, 7. we might here note, how far generally God • ath an hand in evil men's actions, and how far they do his will, when he sends them to an hypocritical nation, to be his executioners. For in war God's Intentions and Purposes are one, and men's grounds, ends and aims another. God by them may justly punish an unthankful people for their sins against him, when they shall sin by taking up arms against such as have done them no wrong, out of their own ambition, covetousness, contrariety and madness against the Truth of God professed outwardly by his people. And sometimes God intends good to his people by so scourging them a while, to bring them to repentance, amendment, and Reformation, and so in the end, to beautify them by deliverances, to make them for midable to all about them, as 2 Chron. 17.11. — & 20.29, 30. to bind them the more in thankfulness to himself, yea, for his own greater glory, and the greater shame and confusion of his, and his people's enemies. Psal. 9.16, 17, 18. Rom. 9.17. or Exod. 9.16. Josh. 11.19, 20. Enemies by God's just Providence often rise up against God's People, that they may fall before men, &c. As then the wise Physician applying his Leeches to the Patient, intends health thereby, whereas the Leeches seek only to glut themselves with blood; so God lets his people blood by war, for their good, and his own glory, though the other think not so.

3. To this City. ] i. Jerusalem: to this City, not that; at least to this now, and not to that till a fitter time.

Note: God sends the sword with choice, as to Jerusalem of Judah, and not, as yet, to Rabbath of the Ammonites; see Ezek. 21.19, 20, 21, 22. So other judgments; as that of drought, Amos 4.7, 8. &c. So that where God's judgments, in any kind, and specially this of the sword, are in any place, as suppose in this City or Town, not that; in this house, not that; in this Kingdom, not that; there is some special Reason in God's Counsel for it, which would so far be searched out, specially by that place, &c.

2. Now secondly, the effects and success of this Denunciation would, in a word only, be taken notice of.

1. Against Jerusalem; and they are three.

1. They shall fight against it. ] Not only barely look on, or threaten it, as in good King Hezekiah's time, when not an arrow was shot against it, Isai. 37.33. No, King Zedekiah must look for no such favor. See Jer. 21.1, 2, 3. &c. Sinners must not look to find as Saints.

2. And take it. ] That's more. Before, they fought against Jerusalem, but the seidge was raised. But now the Jews looked for their help, (the like help from Egypt) but in vain, Lament. 4.17. When God indeed will punish, all our confidences shall be removed, or fail us.

God thus speaketh to this people, — The Lord hath rejected thy confidences, and thou shalt not prosper in them. And Job thus speaketh of God; If God will not withdraw his anger, the proud helpers (or helpers of pride or strength) • o stoop under him.

It is therefore good having God for our help and hope; see Psal. 146.5, 6.

Again, The taking of Jerusalem might seem Incredible, Lament. 4.12. But when our sins are ripe, God can do that which we cannot conceive, and far beyond that which any, the oldest in his time, hath seen, Joel 1.1, 2. &c.

3. Let none then (whilst God is an enemy) flatter themselves or trust in any confidences of their own; not in their Allies and Confederates, not in the outward Ordinances, whilst they walk not according to them, Ier. 7.4. &c. Not in horses, men, though Princes, Psal. 20.7. & 146.3, 4, 5. Not in their own strength, in their strong or high walls, as is said, &c. Deut. 28.50, 51, 52.

3. And burn it with fire. ] This is yet worse, being threatened, Amos 2.4. Many towns are taken, yet not consumed with fire; that is counted barbarous in enemies, as of late in our barbarous Cavaliers, and Popish and Irish especially, who burned the towns they took, such especially as they could not keep: And it is severe and sore in God, and should deeply humble such as have found it so with them; but make us of this place more thankful both to God and man; who, (deserving as ill as any) though the town was taken by storm, yet scarce felt the smell of fire.

Now, note from all these three, and the order of them, how God commonly proceeds by degrees in his judgments, from the lesser to the greater, till he at length utterly cut off and destroy. He first trieth them, as by divers other lesser evils, as by d • arths, inundations pestilence, &c. So by the sword, which he first threatens, Lev. t. 26.25. Then by a seige only, as in King Hezekiah's time. If this do no good, then by sighting against their Cities, as here in the first seige of Jerusalem, which upon their ew rening of their Covenant with God and some Reformation was removed. Next, by taking of their Cities and no more; or, it may be, by taking and also plund ring the same, or spoiling their goods; as it was with King Rehoboam, and his Princes, who repenting at the preaching of S •• masah, were delivered from destruction, but not from spoil: God would grant them some deliverance, (or a little while ) and no. pour •• t his wrath upon Jerusalem by the hand of Sl • shak; So he took away the Treasures of the House of the Lord, and the Treasures of the Kings House; he carried away also the shields of gold which Solomon had made. Lastly, when none of these will reform us, then he gives the Cities, and goods in it, to the fire, and the men or evil doers in it to the sword, to Captivity, Famine, yea to Destruction, and that (without repentance intervening) of soul eternally, as well as of body temporally.

Oh gracious and merciful God, full of longsuffering and patience, both to cut off finally till there be no remedy! How should this his manner of proceeding with us lead us to repentance! How, if we were wise, should we be warned by his bare threats? Howsoever when he comes nearer us by some lesser evils. See the different carriage of two Kings, King Hezekiah, and King Hoshea; both were alike threatened by the Prophet Micah, who preached both to Samaria and Jerusalem, and threatened Zion and Jerusalem as well as Samaria, Micah 1.1. & 3.12. But King Hezekiah took warning, feared the Lord, and besought the face of the Lord, and the Lord repented him of the evil which he had pronounced against them, Jer. 26.18, 19. But did King Hoshea so? No, He did evil in the sight of the Lord, (yet not as the Kings of Israel that were before him: ) Yet the King of Assyria went up to Samaria and beseidged it, — and after three years seidge took it, and carried Israel away into Captivity, &c. So that Kingdom came to an end. And we have heard how, though at another time, King Hezekiah was beseidged with a mighty and an insolent enemy, yet he seeking to the Lord was miraculously delivered.

Oh that we could be thus wise, or, at least, so wise as was King Rehoboam, who, upon repent ance, scaped with a plundering. Only, so it was with many of late in this our Nation, and with us also of this place, who were only gently for the most part plundered. What may seem to be next, if we and other Cities make not better use of the mercy, as well as of the severity? what? but destruction.

2. And I will make the Cities of Judah a desolation without an inhabitant. ] This is the effect of this Denunciation against the Cities of Judah; of which I will say no more but this, that like as is the Mother, so are the Daughters, both for sin and punishment. Other lesser Cities commonly follow the fashions of the Mother City, both in good, but especially in evil. Great Cities and Towns should see to give good example to others; otherwise (so far) they become guilty, not only of their own, but of others sin, and causes, at least occasions of their punishments.

Such general Desolations are the fruit of sin persisted in against former mercies and lesser chastisments from God, unto which senc • less sinners are at length given over. God is provoked at length to turn a fruitful Land into barrenness for the wickedness of them that dwell therein: As sin dispeopled the whole world in the flood; and the paradise of the world, the Land of Judah; for now was acco • plished that wrath • olong foretold, by the Prophet Is ••• , in the desolation • o this people for their obstinacy. Their hearts were made fat, — to that the word in the Ministry of it had no saving effect on the most of them, which their obstinacy was to continue so long, until their Cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, desolate with desolation; and the Lord have removed men far away, and there be a great forsaking in the Land.

Such desolations must they expect at length who neglect lesser warning, and who harden themselves against the word, mercies, judgments, and forget their vows, promises and Covenants with God and man. For this is that sin here which (added to their former sins) made them ripe for destruction, and for which this great desolation, by the return of the Babylonish Army, came upon them.

Now from the whole Verse, observe;

Doctrine. Breach of Covenant is an heinous sin, which God will by no means pass by in his people unpunished.

It causeth, as here, irrevocable judgments: Where I speak not of unlawful or sinful Covenants, which are better broken by repentance, and pardon begged of God for that rashness which was in the making of them: Such was that of those Jews, who, more then forty of them, banded together — to kill Paul, Acts 23.12. But of lawful Covenants, whether only

1. Civil, Whereby men engage themselves one to another in civil respects only; as when Abimelech and Abraham covenanted and sware one to another at Beersheba, or the well of the oath, Gen. 21.27. — 30.31. And when Jacob and Laban covenanted at Galeed, Gen. 31.44. — 52.

Or 2. Religious, To yield obedience to God according to his will, or to seek God; as when Jehoiada made a Covenant between him, and between all the People, and between the King, that they should be the Lord's People, 2 Chron. 23.16. And so when Ezra made a Covenant for himself, and the people, with God, to put away all their strange wives, &c. Ezra. 10.3. See also Nehem. 9.38. & 10.1. &c. 29.30. &c.

Or 3. Mixt, Such was that also of Jehoshaphat, which was made, not only between the Lord, the King and people, — but between the King also, and the people, 2 Kings 11.17. And of this nature is our national Covenant.

Now God will severely punish the breach of all these sorts of Covenants; for so he hath done.

1. For Civil, As that made Ezek. 17. between the King of Judah, and the King of Babylon, against whom (after he had taken an oath) he rebelled, in sending his Ambassadors into Egypt, that they might give him horses, and much people. But what saith God? Shall he prosper? Shall he escape that doth such things? Or shall he break the Covenant and be delivered? As I live, saith the Lord God, surely in the place where the King dwelleth that made him King, whose oath he despised, and whose Covenant he brake, even with him, in the midst of Babylon, he shall die, &c. See also 2 Sam. 21.1, 2, 3. &c. with Josh. 9.15.

2. For Religious Covenants. Thus Isai. 24.1, 2. the Lord threateneth doleful judgments to fall upon the Land: Behold, the Lord maketh the earth empty, and maketh it wast, and turneth it upside down, and scattereth abroad the inhabitants thereof, &c. The Land shall be utterly emptied, and utterly spoiled, &c. But why is all this? Because they have transgressed the Laws, changed the Ordinance, broken the everlasting Covenant; therefore hath the curse devoured the earth, and they that dwell therein are desolate. So the Army of Israel could not prosper at Aj, nor stand before their enemies, though God's promise was to be with them; Why? Because Israel (saith the Lord) hath sinned, and they have also transgressed my Covenant; — and yet it was but one man Achan (with his family) that had taken of the accursed thing, and stolen, — who accordingly were destroyed. So for profanation of the Sacraments, (signs of the Covenant) and of holy things: see how God takes such wicked ones up; What hast thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth? &c.

3. So for Mixt Covenants. In King Asa his days, they bound themselves by a renewed Covenant to God, and one to another, that they would seek the Lord God of Israel, and so by mutual covenanting (to destroy Idolatry, and the groves and superstitious worship) they bound themselves, and submitted to the penalty of death, 2 Chron. 15.13, 14. &c. So acknowledging, that not only Idolatry, and breach of men's general Covenant with God deserved death; but that they, by virtue of this their covenanting one with another (which they did to show their thankfulness to God for that late great victory) were bound, without any pity or partiality, to see God's Will and Law, 'Deut. 13.1, 2, 3, 4. &c. in such case, executed and fulfilled.

But especially, the Instance in my Text is remarkable: King Zedekiah had made a Covenant with all the people which were at Jerusalem, to proclaim liberty unto them; as Jer. 34.9, 10. But afterwards they turned, and caused the servants and handmaids whom they had let go free, to return, and brought them into subjection, &c. verse 11. Therefore, thus saith the Lord, — verse 18. I will give the men that have transgressed my Covenant, which have not performed the words of the Covenant which they had made before me, — even the Princes of Judah and of Jerusalem, the Eunuchs and the Priests, and all the people of the Land, which passed between the parts of the Calf; I will give them into the hand of their enemies, and of them that seek their life: — And then, as in my Text, I will command and cause them to return to this City, and they shall fight against it, and take it, and burn it with fire, &c. Where we may observe, God, verse 18. calls that his Covenant, which the King and Princes had made with their servants before him, i. in his presence, taking him to witness; so when men Covenant one with another, by oath especially, and sacrifice, that Covenant is called God's, Covenant; so that breaking it, we are truly said, yea, and by God taken to br •• k with him. Where we must know, that a Covenant may be said to be God's Covenant, two ways; either when men immediately bind themselves unto God, and when he is the party covenanted withal, as in such Covenants as are merely Religious and Sacramental. Or when men bind themselves one to another, according to God, though to an Heathen and Infidel, yet in the name of God; and, as in his sight, he being taken and called to witness, to judge and to avenge the breach of it. This God accounts his Covenant.

Now why or whence is it that the Breach of Vow, Oath and Covenant is so hateful, heinous, and so plagued and punished? I answer: first, (especially if we speak of the former sort of Covenants, merely religious) we can have no security from his wrath, or hope of freedom from any evil by virtue of any Promise or Covenant of God, further then we keep Covenant with God, seeing his promises as they are propounded generally, so conditionally▪ and howsoever, in regard of the Elect, the promises of God are sure, though conditionally propounded, yet as concerning them, his promise is more absolute, yea such as undertakes on their behalf for the conditions too, (as elsewhere in a Treatise published on that argument is fully shown;) yet seeing they are not (usually) made good to any but in a conditional way, God's performance on his part cannot be expected, unless there be a performance on our part, 2 Chron. 15.2. — if ye forsake him, he will forsake you. Indeed, whilst we keep Covenant with him, he is pleased to bind himself, so fast to us, that he gives us power (in a manner) to command him, to grant or do what we would have him to do for us, according to his Word. Thus saith the Lord, — Ask of me things to come concerning my sons, and concerning the work of mine hands command ye me. And hereupon thus spake Joshua to the Lord, — and he said in the sight of Israel, Sun stand thou still upon Gibeon, and thou Moon in the valley of Ajalon. And the Sun stood still, and the Moon stayed, until the people had avenged themselves upon their enemies. It was not thus, as we heard, when the people, at the siege of Aj transgressed God's Covenant, where God fought, not for, but against Israel. In like manner where people (having broken Covenant and transgressed) do renew Covenant with God, promise and truly intend to depend wholly on God in their straits for protection and safety, there they have God, (who otherwise was ready to destroy them) renewing his promise to them of protection, according to that, Hosea 14.1, 2, 3, 4. And so God's people, whilst they keep or otherwise renew Covenant with God, they (as it were) hold God's hands, as Moses did, and keep off wrath from themselves and others: (for so it pleaseth him to bind himself to his people:) but when they break Covenant with him, and continue in so doing, they set him free, and let him loose, and make God's Covenant void on his part, as for any performance they, in their transgression and impenitency, can expect from him by virtue of any promise of his unto them, which was only conditional; And so they must accordingly look to know his breach of promise (as he is pleased to speak) or the altering of his purpose, or his breaking off with them, as the Israelites in the wilderness did find it, whose carcasses accordingly fell in the wilderness. In a word, the breach of Covenant with God, or enmity against his Covenant or against the people of his Covenant, procures the Sword, which is sent to avenge the quarrel of the Covenant.

Another Reason, why breach of God's Covenant and our own is so severely punished, is, because God thereby is the more dishonored: Every sin is a dishonor and disobedience to God, but this a pollution of his name, though it be of a Covenant merely civil, made with Infidels, or mixed, being made before him or in his sight and presence, as witness thereunto. Hence, as we have heard, God calls such a Covenant his Covenant; so King Iehoiakims Covenant with the King of Babylon, is called; and therefore is so severely threatened and punished: for, Therefore thus saith the Lord God, As I live, surely mine Oath that he hath despised, and my Covenant that he hath broken, even it will I recompense upon his own head, Ezek. 17.19. and Verse 20. — I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me: and yet it was against the King of Babylon that he rebelled, whose Covenant he brake, and whose Oath he despised, as Vers. 13, 14-16. What Covenant we make with others in God's name (as when we swear it must be only in the name of our God, its part of his honor) God accounts his: and so the dishonor is his also, when Covenants with men are broken: yea it is the greater because his name is thereby polluted. So the Lord speaks here in this instance of King Zedekiah, —ye had made a Covenant before me in the house which is called by my name. But ye turned and polluted my name, &c. Therefore I will give the men that have transgressed my Covenant—into the hand of their enemies, &c. This is because God's name comes thus to be blasphemed, evil thought and evil spoken of, not only by the Heathen, but by the profaner sort of common professors, especially if Covenants made in the name of God, be not kept with them. And therefore doth God, in zeal to his own honor, which is engaged in all such Covenants, punish with greater severity the breach thereof. This circumstance, that such whether only civil or mixed Covenants are God's, brings a greater guilt upon the breach thereof. The marriage contract is God's Covenant and is therefore punished by God's Law with death, not only of the body, but eternal. The strange woman which forsaketh the guide of her youth, and forgetteth the Covenant of her God, it is said, her house inclineth unto death, and her paths unto the dead. Davis and Solomon made a civil Covenant with Hiram King of Tyrus, and the breach of it is punished in Tyrus: For three transgressions of Tyrus and for four I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly Covenant, or the Covenant of brethren: But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof, Amos 1.9, 10. I would conclude this reason, by remembering you of that notable and famous instance of latter times, (mentioned by so many, yet minded by a few only) in that famous battle of Varna, fought Novemb. 10.1444. between Amurath the sixth, and Uladislaus King of Hungary, who having made a League or Covenant of peace with the Emperor of the Turks, was afterwards persuaded by Julian the Popes Legat to violate the League, and to make war upon the Turk, who fared accordingly in the end. When Amurath was almost put to the worst, he plucks out of his bosom the writing which contained the late League, and holding it aloft in his hand, his eyes lift up to heaven, he utters these words;

Hereupon (though this Turk in thus speaking blasphemed the name of Christ,) yet Christ to vindicate his own honor, will do a Turk right and justice; the battle turns, the perfidious Christian King and many of his chief Commanders slain, the whole Army routed, great part of that Country lost. Lo, the fruit of the violation of Faith and Covenant for politick advantage, &c. and lo, how zealous Christ is of his name, that it be not blasphemed by the Heathen or any other.

The third and last Reason, is, because the breach, or not observing the Covenant of our God is a sin against moe bonds, not only against the bond of nature, of God's mercies and benefits, and of preservation and redemption both temporal and spiritual, which tie and bind more naturally, by a natural kind of obligation: but against a more voluntary and deliberate Act of a man's own doing and yielding to: so that, though God seem to pass by other sins for a long while, yet he will not pass by this. Thus God did bear with many provocations and murmurings of his people, coming out of Egypt, five at least, or six; But when once they, but so much as, yielded to the terms of the Covenant, they were then, and ever after sensibly punished, till at length when, (in all) they had provoked him ten times, their judgment became irrevocable, so that he sware in his wrath, they should never enter into his rest, Numb. 14.21, 22, 23. They murmured, 1. At the red sea, yet not a word of reproof, only Moses comforted them, saying, fear not, stand still, see the salvation of the Lord, &c. 2. At Marah, where the waters were bitter; but so was not God: The Lord shown Moses a tree, which, cast in, made the waters sweet. 3. At Sin, where they wanted bread, &c. would God we had died in Egypt, &c. But the Lord said, I will rain bread from heaven for you, &c. 4. They tempted God twice about Manna: 1. In reserving it till the morning, contrary to God's command: only Moses was wroth with them. 2. In seeking it on the Sabbath, when God told them there should be none: where they escaped only with a gentle chiding from the Lord. 6. At Rephidim, for want of water; where, as they chide Moses, Moses also chides them. But when once the Law was propounded to them, and they had yielded to the terms of the Covenant, saying, All that the Lord hath spoken we will do, (though alas they wanted power & an heart so to do;) and when once at the Mount they, in Moses absence, (who was to bring them the Covenant in writing) had made the golden calf, the Lord takes special notice of it, owns them not for his people, saying to Moses, Thy people—have corrupted themselves —they so uncovenanted themselves, and God takes notice how quickly they had turned aside out of the way which he commanded: Hereupon threatens to consume them: And though seemed to spare them a while at Moses request, yet Moses, at God's command, causeth the idolaters (about three thousand men) to be slain,—and the Lord plagued the people — This was their seventh provocation: This and their after sins brought all their former provocations into remembrance, being looked on as breaches also of Covenant: so that eighthly, when at Taberah they complained upon weariness, The Lord's anger was kindled, and the fire of the Lord burnt among them in the uttermost parts of the camp: and when ninthly they fell a lusting for flesh and loathed Manna at Kibroth-hattaavah, quail were given them in wrath, leanness was sent into their souls; and while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague. Lastly, when in Pharan they murmured upon the news of the spies, and believed not God, but rebelled, and would needs return to Egypt, distrusting both his power and promise, which made the tenth provocation, and was an high breach of their Covenant with God, being disobedience, contrary to their promise, and distrust, for in that thing they did not believe their God. The Lord came to a peremptory resolution, even to swear, that because they had now tempted him these ten times—surely, saith he, they shall not see the Land—neither shall any of them that provoked me see it, save Caleb and Joshua. Where we see that when men in special Covenant with God persist to provoke him, every new sin is thence aggravated, and old sins called to remembrance, and so at length, sooner or later, certain and irrevocable sentence passeth.

Use 1. This may serve to justify God in all that hath befallen us, or which may or shall befall us hereafter, teaching us to say, The Lord is righteous in all his ways, and holy in all his works: Seeing he doth but thus avenge the quarrel of his Covenant, broken by all sorts. 1. Our general Covenant made with God in Baptism requires of us all, true faith, and the obedience of faith, repentance, mortification, a forsaking of the devil and all his works; the world in the pomp and glory and covetous desires of it; the flesh in all the carnal desires of it. And men generally would needs be admitted Christians under the signal of the Cross; binding themselves manfully to • ight under Christ's banner against all these Enemies, and to continue Christ's faithful soldiers and servants. Now how we have kept this Covenant in this our nation generally, whether better then those hypocritical and carnal worshippers who had made a Covenant with God by sacrifice, against whom God himself became judge, testifying against them for their hypocrisy in worship, for their disobedience in practice, and for profaning his Covenant, and casting his words behind them; the whole world, that knoweth how it hath been with us, especially of latter years, and our own consciences can easily witness and judge. How light have we made of Christ the Lord who was given us by a Covenant? of his faithful Ministers, the messengers of his Covenant, and of their m • ssage and ministry, whom we silenced, molested, banished? what some godly Kings of Judah did by way of Reformation, when in thankfulness for great mercies they renewed their Covenant with him, and with one another, we were such as did the quite contrary. King Asa with his covenanting, demolished Idolatry, as formerly in Judah, so also in Israel—yea deposed his own mother because she had made an Idol. We have sought to bring Idolatry and Popish superstition into the Land again, and have given way too far to the practice of it by Papists and such as were Popishly affected. King Asa restored God's true worship in both Kingdoms, Israel and Judah, renewing the altar of the Lord: We sought to pull down and corrupt God's true Worship in both Kingdoms, England and Scotland, and to rear and set up Idolatrous altars to a breaden God. He set up in Israel a teaching ministry, as other good Kings and Governors did, 2 Chron. 17.4, 6, 7, 8, 9. We have endeavored, yea actually have pulled down and taken away many Lectures and afternoon Sermons, and silenced or driven away such Ministers as were most faithful, painful and constant in preaching, yea even in that regard. And was it not time for God, by sending the sword, to avenge the quarrel of his Covenant? Not to speak of the profaneness of most men's lives contrary to their Covenant in Baptism, as if indeed they had made a covenant with the devil, to do all his works instead of forsaking them; with the world to follow the vain pomp and glory and covetous desires of it, and with the flesh to be led by the carnal desires of it? And (the sword being come) how have men sided, (not only Papists but others ) in forsaking the banner of Christ, and fighting for Antichrist; and under color of fighting for Queen Elizabeth's Religion, have fought for Queen Mary's Religion, and against the true, orthodox and sound Religion and Worship? Was this that which their Baptism under the sign of the Cross bound them too? Oh! Its a dangerous thing either to forsake the Covenant of God, Ier. 22.7, 8, 9. or to oppose it, by fighting or being against it, as was Antiochus Epiphanes; Dan. 11.28-30.

And howsoever our Parliament hath given us and doth still give us good hopes, of a Reformation according to God's Word, and a bringing us back to the Covenant of our God both in matter of doctrine, discipline and a more holy life; yet whilst this main work of God goeth so slowly forward, whilst discipline is not yet settled or so bounded as it should be, and whilst such connivence, if not, (in effect) a toleration is suffered for men to speak, hold, write, and do what they list, that men may make themselves vile, and yet, (at least as yet) by no law established, or executed, be restrained or frowned upon by such as should restrain them; we have no cause to be secure, but to fear the return of the sword out of some quarter of the world or other, or from within ourselves, as formerly. God will not be dallied withal. And if God so judge us, as he did old Eli and his house, and that our sins be not purged with sacrifice or offering, and that our monthly Humiliations prove rather (as they are kept) provocations, we have none to blame but ourselves: God's ways and judgments will ever appear to be righteous.

2. And if we look to particular Vows and Covenants daily broken by all sorts, must not all justify God, as holy and righteous in such evils as have befallen them, or may yet befall them? Oh what vows and promises do men make to God in time of their troubles, fears and dangers, and yet how soon broken and forgotten when these are over? What protestations, imprecations, taking heaven and earth to witness our sincere intentions, and yet how little conscience made of performance? Are not men yet sensible of these things? If God make such men yet to smart, must he not be acknowledged just? What cause even the better party in the Land have to be humbled, and to fear sharper rods, upon this ground of careless keeping our late Covenant and national League, we shall inquire into and examine anon.

2. In the mean time, it would be much to the abatement of our fears, and to our encouragement and hopes of good success in all our undertakings, especially when we have to deal with a Malignant party, (and these are such as we have most cause to fear) if we could truly reason as King Abijah against King Jeroboam, making War with him: — have not ye cast out the Priests of the Lord the sons of Aaron and the Levites, and have made you Priests after the manner of the Nations of other Lands—But as for us the Lord is our God, and we have not forsaken him, and the Priests Which minister unto the Lord are the sons of Aaron (neither Baals Priests, nor Priests of their own making;) — We keep the charge of the Lord our God, but ye have forsaken him— And behold God himself is with us for our Captain, — • ight ye not against the Lord God of your fathers, for you shall not prosper. Neither did they prosper— there fell down slain of Israel five hundred thousand chosen men, &c. and the children of Judah prevailed, because they relied upon the Lord God of their fathers, and kept the Covenant made with their fathers. Howsoever, God would be some way or other with us, if we were with him, 2 Chron. 15.2. At least, whatsoever our case should be, we might hence be comforted in our troubles, and in like integrity, say and appeal to God, as the Church, Psal. 44— All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy Covenant: our heart is not turned back, neither have our steps (or goings) declined from thy way.

3. Be we then exhorted, if not to enter, yet to keep or renew our Covenants made with God, and with one another in the presence and sight of God. We have as good cause thus to do as ever nation had, and the same or like occasions. What moved King Asa with Judah, and many of Israel, solemnly to Covenant with God, and one with another, and that upon the forfeiture of life, if any kept it not?

1. Was it not a mercy, and a great deliverance? 2 Chron. 15. for which thus they would show their thankfulness, & bind themselves to a through Reformation? Now comes England behind in mercies of this nature, or doth it not go before all other Nations in remarkable deliverances? Asa was delivered from a mighty Army of the Ethiopians, and Israel from Egypt, for which he renews, and they are called to enter into Covenant with the Lord, and urged to keep it, and that because of such deliverance and mercies; as Exod. 19.1, 2. &c. 5. &c. & 20.2. I am the Lord thy God which have brought thee out of the Land of Egypt. Thou shalt have no other God's before me, &c.

The remembrance of which mercy is urged by Joshua, to make them renew, and firmly to keep Covenant with God, Josh. 24.2, 3.-6.7. &c. 14.15.-25.26, Now our deliverances have been from spiritual enemies also, as from spiritual Egypt, as from the tyranny of Antichrist, that spiritual Pharaoh; and from spiritual Babylon, and from Popery, by a child, King Edward, and a woman, Queen Elizabeth; which, when Judah was delivered temporally, made them resolve, saying, Come let us join ourselves to the Lord in a perpetual Covenant, &c. Isai. 50.5. Since we have been miraculously delivered, both from spiritual and bodily bondage, as from the Popish, Spanish Navy, in 1588. from the Popish powder plot, Anno 1605, and especially from late designs of the Popish and Malignant party, and for the discovery and prevention of plots against Parliament and City, tending to the utter subversion of Religion, and of our Liberties, which occasioned the National Covenant between England and Scotland, and their

as in their Declaration they have published: Besides many (no less then an hundred) successes, deliverances or victories obtained one after another without interruption, till the power of the Adversary was wholly broken; in remembrance whereof, have we not as much cause as ever any had to make, keep and renew Covenant with God, and among ourselves? Especially, if withal we consider other hoped mercies, and the benefits of keeping our Covenant firm with God, and with our neighbor-Kingdoms; for thus we become strong, yea invincible; God and good men being in league with us, we shall in the end, at least, be the more prevalent party; such a cord is not easily broken. Otherwise, being divided from God by breach of Covenant made with him, or in his name, by unbelief and impenitency; and among ourselves by Faction, Schisms &c. we shall surely in the end fall. Thus also the unsound are discovered, and we know our enemies, at least, whom to suspect and to put no trust in: Otherwise, invisible enemies are most dangerous. When once the Lord causeth us to pass under the Rod, and brings us into the bond of the Covenant, then, saith he, I will purge out from among you the Rebels, & them that transgress against me. Yea, the best come thus to be more purged, at least, to walk more closely with God in all good conscience of our duty: whereas, till we bind or take ourselves bound fast to God by Covenant, whether made directly with him as a party, or with others in him as a witness, or both, we walk more loosely and carelessly, ready to break with God and man upon small occasions: As one being with a Master upon trial, and before he be bound to his Trade by Indenture, is re • dy to break away without fear of any penalty. I wish these our loose times made not this good: we should not then play fast and loose, as we do, both with God and man.

2. Another ground or cause of covenanting with God, and of keeping it, we find to be when a land or people hath been polluted with Idolatry and Superstition, and hath been kept in ignorance of the true God, his pure Worship, his Laws and Word, in a lawless liberty of sinning, transgressing his Sabbaths, &c. For which see 2 Chron. 15.3.-8.-16. & Nehem. 9.34, 35.-38. with cap. 10.29, 30, 31. &c. Ezra 10.2, 3. &c. 2 Chron. 23.3.-16. with 17. & 29, 5, 6,-10. & 34.21,-25, 31.

And have not we then like cause? Have we not declined, and been corrupted in doctrine, worship and manners, God's Sabbath turned to play-day, Masks and Plays, instead of afternoon Sermons, and that even at Court? And were we not almost quite grown, not only slavish, but profane, Popish and Superstitious? And was not this one ground, at least, of our covenanting, namely, to restore Religion to her purity, and to preserve her in it, and keep it from •• tter ruin? How can we else be thankful for our freedom from such corruptions, but by keeping firmly our Covenant, with God, of a more pure and holy worship, and walking with him?

Lastly, Evils inflicted, and evils feared or threatened, have occasioned a new covenanting with God. 1. Inflicted, as we have seen, Nehem. 9.36, 37, with 38. So in King Hezekiah, 2 Chron. 29.8, 9, with 10. He exhorting the Levites, and recounting the evils which for sin befell Judah and Jerusalem; for Loe our Fathers have fallen by the sword, &c, Now, saith he, it is in mine heart to make a Covenant with the Lord God of Israel, that his sierce wrath may turn away from us. 2. So for feared wrath; King Josiah having read in the book of the Covenant, what wrath was due to such sins as his people were guilty of; and Huldah having Prophesied the Destruction of Jerusalem, though respited in his days, he gathered together all the Elders of Jerusalem and Judah, Priests, Levites and people, and read in their ears all the words of that book, and made a Covenant before the Lord to walk after the Lord, and to keep his Commandments—with all his heart, &c. This turned away wrath in his days. Now, if either of these have been sufficient cause to renew Covenant with God, have not we had and have we not still the same cause or like? He must needs be either a child, or of no observation, that remembers not what the case and condition of these three Kingdoms was a few years ago, and how we were under, not only sensible wrath, by plague, and other outward evils, but more insensible, and not so visibly observed by all, that is, in a manner, bought and sold, and betrayed into the hands of Rome, by such treacherous Trustees, as who, especially in our own Land, had the chief power delegated to them: upon the prevention of which, by God's mercy, arms were taken up between the Kingdoms, and (after a short pacification) renewed again, which occasioned that bloody civil War among ourselves, that bloody Antichristian, Inhumane Butchery and Massacre of the poor Protestants in Ireland, intended to have been followed home to our doors also in Scotland and England, by which means all three Kingdoms were in great hazard to have lost, besides lives and goods, our Religion, Laws, Liberties. Now the combination of all sorts of Malignants, Papists, Atheists, Profane, cold and luke-warm Protestants, against the sincerer sort, and against the Parliament, was thought ground and cause sufficient to unite, and enter into a most solemn League and Covenant according to God, and as in the presence of the Almighty, with hands lift up to him,

After the example of divers godly Kings of Judah, &c. Yea, for this our Nation, to seek God by solemn monthly, and other occasional humliations, by fasting and prayer. And as this our Covenanting was then so occasioned, is there not still the same cause to continue the union, and inviolably, and in conscience to keep close to our Covenant, unless we will say our own turns now are served by it, and that it is to be looked upon as an Almanac out of date; which, if we should generally so think, to me argues, that such entered into Covenant, not in a religious, but only civil and politick respect, which, if I have any sense or judgment in matters of that nature, should be an horrible profanation of the holy Name of God, and a dallying with holy things, to the just provocation of God's displeasure (who is a party in it) against the violators of the same.

But is there indeed no further use of that our so solemn a Covenant? Have we not still the same common Enemies? Are not our dangers and causes of fear as great now as ever? Is not Religion, for the truth, purity and power of it, in as much danger as ever? Do not such as are Enemies to both, and all the Kingdoms, hope, if not seek to divide us? Are not their hopes and our fears occasioned by the jealousies, mistrusts, and m •• prisions we have one of another, which, if God be not merciful, and chief counsellors on both sides, wise for prevention, may break out into a new and greater flame. Howsoever, we have less cause now then ever to be secure, whether we look homeward or outward to other foreign Nations; and more cause to maintain the union of the Kingdoms, and to keep inviolably and stick close to God and our Covenant, and to look upon our conscionable keeping of it as a strong • edge to keep us (under God) safe from foreign and domestic Enemies, and in the purity of our Religion and Worship, against the licentious doctrines, and practice of the times.

Lastly, Then seeing our fears are not yet over, but that (though in the South and West of England storms are calmed, and all in a manner done there) and that for the present, Clouds seem again to be gathering, especially in the North, from the Malignant and ill-effected party there, howsoever, the Return of the Sword, (from what coast soever) not without just cause, doubted and feared: It will concern us wisely to consider and inquire into the true causes thereof for a timely prevention; seeing prevention is ever better then medicine, and Repentance is but the fruit of Improvidence.

I will inquire no further then my Text gives the occasion. The Army of the King of Babylon was threatened to return, and indeed did return to Jerusalem, fought against it, took it, and burnt it with fire, and made the Cities of Judah desolate: But what is given as the special cause of it? They were long, and often threatened for many of their other sins, but that here mentioned is, That whereas they had made a Covenant before the Lord in the house which is called by his name, they turned, and polluted his name, —transgressed his Covenant, and not performed the words of the Covenant which they had made before him. We then see, and have seen, what an heinous sin, and how grievously punished is the sin of Breach of Covenant, when made before God, and according to his Will; and when men perform not all the (very) words of it.

It was punished in Judah and Jerusalem, with the taking and burning of the City, and in Israel or Samaria (as partly also in Judah ) with the loss of their King, or of their Kingly Government; I will cause to cease the Kingdom of the house of Israel. —And elsewhere; now they shall say, we have no King, —and why? Because we feared not the Lord; What then should a King do to us? They have spoken words, swearing falsely in making a Covenant. These two together made their misery complete, and both of them the fruit of this sin.

Now for us of this our Nation; we might doubtless be much more secure, and in safer condition, both in regard of our peace, and also Government; if our Covenant, both with God, as we are Christians, and with our neighbor Nation, as we are under one King, were on all hands, both entered into without such opposition made against it, or more conscionably, zealously and better kept by such as have entered into the same (of both Nations.)

First, For us, who have so solemnly entered into this League, as with God, so one with another: If (as by a new act in this bloody Tragedy) war come up • n our stage again, or that old enmity (between the Nations) return, that God send an evil Spirit, or that a fire break out to the hazard and hurt of both Nations, as once between Abimelech and the men of Shechem, (which God in mercy avert and turn from us by converting and turning us both to him;) whom can we, for our parts, blame, or what may probably be thought the cause thereof, unless it be that we have not performed the words (much less the matter) of the Covenant which we made before the Lord. Did we not all, and each one of us for himself, with hands lifted up to the most high God, swear, and Covenant to endeavor, as the preservation of the reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline and Government against our common enemies; So the Reformation of Religion in the Kingdoms of England and Ireland, in Doctrine, Worship, Discipline and Government, according to the Word of God, and the example of the best Reformed Churches. How is it, that the very words in this last clause, and some others, being otherwise plain enough, will not be understood much less performed, as if some Monster were hid in them! Why is not the Reformation in seven years perfected, or Discipline established, made free and authorized, though often ordered and ordained? And have we not in like manner covenanted to endeavor, without respect of persons, the extirpation as of Popery, Prelacy, Superstition, so of Heresy, Schism, Profaneness, and whatsoever shall be found to be contrary to sound doctrine, and the power of godliness? &c. But to consider how Heresy, Schism, and Licentiousness, both of doctrine and l • fe, grow and increase almost beyond number, being also many of them so abominable, blasphemous, dishonorable to God, pernicious to men's souls; and that even since we would seem humbled in solemn manner for the increase and growth of Errors, to see how these, and how looseness of life also, are connived at in some, and unpunished in all or most; For my part, I must profess, it amazeth me and strikes astonishment in my heart; wondering at the patience of God, as not able almost to conceive any reason why God doth not from heaven visibly and remarkably show his vengeance not only on the Heretics, Schismatics and profane Libertines themselves, but on such as have more power given them of God to restrain at least such evils then they use, or then they will use, whereby at least a secret and implicit, if not open toleration is allowed to all sorts, to think, hold, spread and practice what everyone pleaseth, and that without any visible or real endeavors to restrain them. The theam is too large & unpleasant to dilate on: Only I will say (referring to what others have said in this kind and charged home upon the Parliament in their Applications to them more fully) that all my wit and charity cannot extend so far, as to conceive there can be any true zeal of Godsglory, hearty love to the truth of God or to the true establishment thereof, or yet any true Christian charity to men's souls, if such a general toleration be permitted as is feared. Neither shall I ever wonder or complain, if God bring upon the Nation as great judgments as any he hath brought upon others in like case, or unheard of and new plagues, for such reviving of old Heresies and broaching of new, being especially so winked at, to say no more.

Secondly, For such as yet are professed enemies to this national Covenant (who commonly are such as are loose enough in their Covenant with God, as Christians) I wonder what peace they can expect from God, whilst either they join not in so needful a contract (as the times are) and side not with God and his cause and people against sin, the world, flesh and devil, as yet by Baptism they seemed to covenant with him; and against Antichristian doctrine, discipline and devotion and also practices; or that they oppose and fight against those that have so covenanted: They may remember how Ireland's Parliament declaring themselves against the covenanters in Scotland had the sword at their heels presently, in the breaking out of that hellish, barbarous, popish Rebellion and Missacre there; and what hath befallen that party in England which seconded them (to their power) by taking up Arms against the contents of that Covenant; or what those may yet expect who persist in that enmity still, or otherwise retract or would make themselves free of that their Obligation and Vow.

For us all of both parties I say only this: I wish, that as we have still cause to expect greater evils, so the true cause were not specially found in our breach of Covenant with God and man: 〈◊〉 have heard how with other evils it threatens change of Government, and brought upon Israel, and then upon Judah, a ceasing of the Kingdom: when they shall say, We have no King. Now when should they say this, and why? I take it is not so much meant of Zedekiah, when he was carried away captive into Babylon, as of the King of Israel, namely King Hoshea, the last King of the ten trib • s: And why? because he kept not Covenant with him, 2 King. 17.1, 2, 3, 4, &c. after whom was no appearance of any royal Government, (as partly was in Judah presently after the captivity, and in the times long after, till Christ their spiritual King came;) but if we refer it to Manasseh the last Kin • of Judah, then the words may relate to that his Covenant in this 34 of • eremy; which he turned from, and that caused the return of the Babylonish army, as we have heard. I make no application: only the Lord give grace and wisdom to all of this our Nation, of all sorts, that our averseness to, or looseness in our keeping our Vows with God and man bring not like evils upon us. Amen▪