THis Psalme containes a sad description of the sorrowfull times the Church of God indu­red, when by the cruelty of their adversaries they were deprived of the liberty of Gods 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 Davids time, it must needs bee a Propheticall prediction of the future troubles of the Church. For Davids glorious Reign afforded no occasions of such sad com­plaints. It seemes rather to bee a sensible relation of present trou­bles, as many other Psalmes are; As Psal. 52. when Doeg com­plaines of David to Saul. Psal. 54. when the Ziphims complain of him, Psal. 56. when the Philistines took him in Gath, Psal. 57. when hee 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 bee [Page 2]not a Prophesie, but a relation, then either it must bee composed by a later Asaph, who was an eye-witnesse of those troubles; or else Asaph is put for the sons of Asaph, to whose care the singing of this Psalme was committed, as Aaron is put for the 1 Chron. 12.27. Heb. Aaron. Aaronites, and 1 King. 12.16. David for Reboboam his grand-childe.

But another scruple yet remaines to unfold, what should bee that troublesome time, wherein this Psalme was composed. Some take it to bee in the time of the Babylonian captivity. Others in the dayes 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 onely defiled it by comman­ding it to bee called the 2 Mac. 6.2. Temple of Jupiter Olympius, and by bring­ing his Image into it, as Euseb. Chronic. l. 2. Hieron. in Dan. 11. Eusebius affirmes. The later plead the want of Prophets to foretell the end of their troubles, whereas in the Babylonian captivity Jeremie was alive, who told the Jews remaining in their own land, that the terme of their captivity should bee Jer. 25.11, 12. & 29.20. seventy yeers. This Daniel knew Dan. 9.2. by books left on Record. And other godly Jews knew the Psal. 102.13. set time of their delivery. And Ezekiel foretels the Ezek. 40. rebuilding of the City and Temple. I will not take upon mee to determine so great a contro­versie. But under correction of better judgements, I conceive it was writen 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 freedome of Gods people from their heavy troubles. Hee tels of the cruelty of the adversaries, not doubting but that God was so tenderly affected to his people, that hee would not suffer them to bee ruined by their foes. But if God should so farre forget his people, as to slight their calamities, yet hee knew Gods glory was deare unto him, and therefore prayes to God to avenge on his peoples enemies, all the blasphemies they daily uttered a­gainst God himself. Hee 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 cruell Dragons, Pharaohs Princes, and giving Pharaohs own carcasse, that [Page 3]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 & Odys. 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 Gods power or mercy shortned, Isa. 59.1. that hee can­not or will not deliver his people now? Hee foretels the shame that would fall upon Gods people, if they should bee disappointed of their hope of delivery. Hee shews 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, Gods 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 hee 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 binde God, but his own Covenant. Hee might shew forth his mercy and power to rescue o­thers, though these had perished. Hee could have made of Moses a 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 1 Cor. 3.10 Gods builders. They must lay a sure foundation by a right explication of the words, Fundamentum debile fallit opus lest all the building fall of it self. 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 roofe by solid ap­plication, lest the stormes of mens lusts ruine it. For the words,

The word in the originall signification of it, imports a fastning 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 minde, and signifies a serious weighing, and consideration of a thing, God is said to Act. 17.30 [...], Looking over. wink at the times of ignorance, or not to regard it. Gods people here look at God, as if hee did wink at his Covenant, and neither look at it, nor them in their miseries. The Psalmist desires him that hee would bee mindefull of it for his peoples de­liverance.

The word is derived from [...] to chuse. The parties that enter [Page 4]into Covenant chuse one another, and chuse their termes. So God chuseth his people. Psal. 33.12 Blessed is the Nation whose God is the Lord, and the people whom hee hath chosen for his own inheritance. So hee chu­seth their seed after them, as Moses testifyeth. Deut. 4.37. And because hee loved thy Fathers, therefore hee chose their seed after them. So Gods people chuse God for their God, as Joshuah affirmes. Josh. 24.22 And Jo­shuah said unto the people, Yee are witnesses against your selves, that yee have chosen the Lord to serve him. And they said, We are witnesses. The Rabbins observe the [...]. 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 Gen. 6.11. when the earth was filled with vio­lence as now, and the old world drowned for it. To wit, Gen. 9.12.15. that hee would no more drown the earth for mans sin. This Covenant is also mentioned by the Prophet. Isa. 54.9. For this is as the waters of Noah to mee: for as I have sworn, that the waters of Noah should no more goe over the earth; so have I sworn, that I would not bee wroth with thee, nor rebuke thee. But the Covenant here intended is that solemn one made with Abraham, Gen. 17.7. that hee would bee his God, and the God of his seed. Repeated by the Psalmist, Psal. 105.9, 10. Which covenant hee 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 ingaged to deliver his people.

This includes a motive to move God to deliver his people out of their miseries: So Joseph useth it, Gen. 42.18 This doe and live: for I feare God. Though yee may feare wrong in an idolatrous Country, yet I will doe you none, because I am no Idolater, but feare the true God, as yee doe. So here, Doe thou, O Lord, help thy people for others hurt them.

An allusion, as some interpreters conceive, to the dens of wilde beasts, wherein Psal. 104.21, 22. they hide themselves to take advantage of seize upon a prey. To these cruell men are compared. Psal. 10.8, 9 Hee sitteth in the lurking places of the villages: in the secret places doth hee mur­ther the innocent. Hee lyeth in waite secretly as a Lion in his den, hee lyeth in waite to catch the poore. Such places oppressors and robbers [Page 5]chuse. Such are our Forts held by Malignants, that live on spoile. Others take it for an allusion to prisons and dark dungeons void of light. As the Prophet describes a prison. Isa. 42.7. To bring the pri­soners from the prison, and them that sit in darknesse, out of the prison­house. So trouble in Scripture is compared to darknesse, and pro­sperity to light, because darknesse is irksome, and light comfor­table. Isa. 9.2. The people that walked in darknesse, have seen a great light. And Isa. 50.10. That walketh in darknesse, and hath no light. And then the sorry hiding places, whither Gods people went to hide them­selves, are here meant. Yet could they not there bee quiet, but were pursued, found out, and spoyled by their adversaries. O­thers take dark places for obscure and mean places, as dark men, in the originall are called Prov. 22.29. mean men in your translation. And then it may either signifie that the meanest men did oppresse Gods people: or, that the poorest and meanest of Gods people were not spared. Such usage have wee found in our time, when poore cot­tages of our foes have sent out pillagers, and no cottages of ours have escaped spoyling in divers places.

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 bee here. For doubtlesse Gods people did not dwell all the earth over, to bee oppressed every where. But if the place bee interpreted of the Babylonian captivity, hereby is meant the Land of the Chaldeans; if of Antiochus his time, the Land of Canaan is intended.

It notes out abundance. Many such dens of robbers there were then, as now with us.

In the primary signification it imports Shepherds tents, or cot­tages, for the land had great store of sheep. Josephs brethren were Gen. 47.3. Shepherds. So was Psal. 78.70. David, before hee 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.

They did not use secret fraud onely, but open violence. The [Page 6]fox is gone, the wolfe appeares. It is the custo me of the ene­mies of the Church, when they are weake, to use glorious preten­ces to cover their cruell intentions, and when they are growne strong, to pull De Juliano Theodoret. Eum prime [...], Histor. l. 3. cap. 15. off the vizard, and fall to direct plundering.

The summe of all is, as if the Psalmist should have said; Lord, I have many arguments to urge, to perswade thee to deliver thy people out of their great afflictions: But especially I entreat thee to looke upon thy Covenant made with our Fathers, and accor­dingly to deliver their Posterity. This Iurge 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 foure Observa­tions usefull for these times, and fit for this occasion:

Observat. 1 First,That God is in Covenant with his people; Else would they not presse it, and God might easily reject their plea.

Obser. 2 Secondly,That God seemes 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 Churches surest plea; Therefore is it here, and often in other places urged.

Obser. 4 Wee have most need to plead Gods Covenant in times of greatest trouble; So Gods Servants doe 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: Psal. 50.5. Gather my Saints together unto mee, saith God by Asaph, those that have made a Covenant with mee by Sacrifice. And by the Prophet Ezekiel Ezek. 16.8. I sware unto thee, and entred 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 Jewes in the old, 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 bee Heb. 8.6. a Mediatour of a bet­ter Covenant. And God is said Heb. 8.8, 9, 10. to make a new Covenant with us: which is there set out at large.

I shall endeavour to confirme it by Arguments:

Reason 1 For first, it is a formall Covenant under hand and seale,and who then can doubt of the truth of it? Rom. 4.11. The seale of Circumcision is put to it to confirm it, Gen. 17.7. The Co­venant is set dowue, That God will bee Abrahams God, and the God of his seed. And at the eleventh verse Circumcision is re­quired as a token of the Covenant betweene God and them. The Passeover is added as another Seale of the Covenant, Ex­od. 12.13. where under that one promise of delivering their chil­dren, when the first borne of the Egyptians should bee destroy­ed, all other benefits of the Covenant made in Christ are shadow­ed out. Therefore is Christ called our Passeover. 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 hee will bee with us to the end of the world. And Baptisme is added as a seale of this Covenant, in the verse before. The Lords 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 seale of it. What Covenant can be more full and formall then 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 himselfe to bee ours, and ownes us for his. Jer. 30.22. Deut. 26.26, 27, 28. Yee shall bee my people, and I will bee your God. Wee confesse that wee are Gods; and challenge him for ours. 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 feare? And our Saviour saith to his Disciples, Ioh. 13.13 Ye call mee Master, and Lord, and ye say well. for so I am. And every one of us must confesse with David, 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 sonne may bee taken from [...] to chuse. God adopts us for his children, and makes us to be so. Christ dyed for us, Gal. 4.5. That we might receive the adoption of sonnes. God ownes us for such. 2 Cor. 6.18 I will bee a Father unto you, and ye shall bee my sonnes 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 himselfe ma­ryed to us, Jer. 3.14. A King and his people are in Covenant. Hee is to rule them in the feare of God, and they are to obey him ac­cording to the lawes of the Kingdome. God is our King, Psal. 149.2 Let the children of Zion bee joyfull in their King. And wee may say with Gods people. Psal. 28.9. Save thy people, and blesse thine inheritance. By all these titles, the Covenant between God and his Church is abun­dantly proved, and fully confirmed.

Reas. 4 Fourthly,this League appeares by mutuall Offices really per­formed to each other according to the Covenant. Is Gods people afflicted in Egypt, and doe they groane in their Spirits by reason of an heavy bondage? God will come downe and deliver them. Exod. 2.24, 25. God heard their groaning, and God remembred 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 Gods people, and threaten utter destruction to them? 2 King. 19.35. God will send an Angel to destroy his hoast 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? Josh. 22. Gods people will expostulate with them, and maintaine Gods honour against them by warre if there had been cause. Doe the men of Gibeah dishonour God by abusing the Levites wife to death, and doe the Benjamites uphold them in it? Judg. 20. Gods people will not give over, till they have welnigh rooted them all out, though ma­ny of themselves dyed in the quarrell. This mutuall upholding of the peoples safety and Gods honour, is a reall proofe 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 complaines. 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, hee attributes their miseries to Gods neglect. Psal. 80.12 Why hast thou then broken down her hedges, so that all they which passe by the way, doe pluck her? So Ethan the Ezrahite, having mentioned Gods firme Covenant made with David, afterwards chargeth God, Psal. 89.39 Thou hast made void the Covenant of thy servant: thou hast prophaned his crown, by casting it to the ground.

Many reasons may bee given of this unkinde carriage of Gods people to him. As,

Reason 1 First, because their misery blindes them.And blinde men when they are smitten suspect every man that comes neer them. Luk. 22.64 The men that held Christ, blinde-fold him, then smite him on the face, and bid him Prophesie who smote him. Such is our condition, when affliction blindes us, that wee cannot tell, who smote us, un­lesse wee could prophesie.

Reason 2 Secondly, self-love makes us suspect any rather then our selves,yea, even God himselfe. The people should have reflected upon themselves, that were nocent, and in their sorrowes they reflect upon God, that was innocent. Wee are all Adams and Eves chil­dren. When Eve had eaten of the for­bidden fruite, shee Adam se excusare voluit de muliere, mulier se excusare voluit de Serpente Aug. Hom. 12. Excu­sare peccatum voluit, vir per mulierem, mulier per serpentem, Greg. Mor. l. 22. c. 13. Oblique 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 layes the fault upon God. Gen. 3.13. The Serpent begui­led mee, and I did eate. Hadst thou not made a subtill Serpent, I had not bro­ken thy Commandement. Adam layes it openly upon God. Gen. 3.12. The woman whom thou gavest to bee with mee, shee gave mee of the tree, and I did eate. Hadst thou not give mee such a companion to be­tray mee, I had been innocent. So wee their posterity, when trouble is upon us, suspect Gods breaking Covenant, rather then 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 wee most commonly suspect such as are best able to help us. The sick man, if hee bee in danger of death suspects not his ignorant neighbours, but his skilfull Physitian. Hee that is oppressed in his estate, when the sentence goes against him, suspects none more then the Advocate, or the Judge. Wee know God is best able to help us, our corruption therefore makes us to suspect him most, if our troubles continue.

Reason 4 Fourthly,wee most suspect those who as wee thinke have most reason to helpe us in our miseries, and doe it not. If the servant want meate or apparell, hee complaines not of his fellow-servants, but of his Master, who is tyed by covenant to provide for him. If the childe bee wronged by the servants, hee layes not the fault up­on his brethren, but upon his Father, who by bands of nature, is obliged to take care of him. So wee being in Covenant with God, wonder not much if others faile us, but complain heavily, that God seemes to neglect us. And so much for the second point.

Doct. 3 The third follows,which is this. The Covenant is the Churches surest plea.

This was Solomons strongest argument in his solemn mayer at the Dedication of the Temple. 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. Neh. 1.5. I beseech thee, O Lord God of Heaven, the great and terrible God, that keepeth Covenant. This was the Levites ar­gument. Neh. 9.32. Now therefore our God, the great, the mighty, and the ter­rible God, who keepest Covenant.

For the Covenant gives Gods people interest.

Reason 1 First,in all that is in God. Our troubles may bee so great, that no humane power can deliver us. There is power enough in God to doe it. But nothing can give us a right in Gods power, but Gods Covenant. Our foes may bee so subtill that no mans wit can pre­vent their designes. Gods wisdome can doe it. But the Covenant must give us an interest in it. Our misery may bee so deep, that no creatures mercy can give us hope of reliefe from them. God is in­finite in mercy, but the Covenant onely can state us in a conditi­on capable of good by it. Our waywardnesse may bee so strange, that no friend could beare with it. Gods patience is admirable, but it is exercised for good to those onely that are in Covenant [Page 11]with him. Our adversaries may doe us much wrong, and such as no Magistrates can right. Gods justice can doe it. But with what face can wee come to God for justice, if wee bee 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 wee bee in Covenant with him. That which is said of Gods mercy, Psal. 89.28 that hee will never take it away from those that are in Covenant with him, is true of his power, wisdome, and the rest of the forenamed attributes. So in leagues here, defensive, and of­fensive, one parties power and wisdome supply the others folly and weaknesse.

Reason 2 Secondly, it gives us a right in all Gods promises.For they are all made to such as are in Covenant with him. Gods promises are innumerable. There is in Gods Word a multitude of parti­cular promises, that may bee as so many salves for so many sores. There are many generall 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. 1 Tim. 4.8. Godlinesse 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, Hos. 2.18. In that day will I make a covenant for them with the beasts of the field, and with the fowles of the Heaven, and with the creeping things of the ground. In men, Prov. 16.7. When a mans wayes please the Lord, hee maketh even his enemies to bee at peace with him. In Angels, Psal. 91.11, 12. Hee shall give his Angels charge over thee, to keepe thee in all thy wayes. They shall heare thee up in their hands: lest thou dash thy foote against a stone. Heb 114. And all Gods Angels are sent forth to minister for the heires of salvation. [...]. Ro­mulus. Dionys. Halic l. 2. Ʋxor rethumanae at (que) 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 Mariage hath an in­terest not onely in all her husbands personall abilities, and the promises made to her in Mariage, but also in his servants and cat­tle. So have Gods people in all his good creatures by vertue of the Covenant.

Fourthly, they which are in Covenant with God, have a right in all Gods provisions. In temporall, as meate, apparell, Physick, and the like. In spirituall ones, as in the outward Ordinances, the Word, Prayer, Sacraments; In inward graces, as Faith, Hope, [Page 12]Charity, &c. These are the Jewels that Christ adornes his spouse withall. Yea, these have a right to eternall glory, and shall receive it in soule when they dye, and in body at the resurrection. See the largenesse of our Charter. 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 Christs, and Christ is Gods.

Reason 5 Fifthly,in Gods protection. This also by covenant belongs to Gods people. Paul boasts of it, and glories in it. Rom. 8.38, 39. I am perswa­ded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor heighth, nor depth, nor any other creature, shall bee able to separate us from the love of God, which is in Christ Jesus our Lord. Hee teach­eth us to vilifie as well the might as malice of any creature whatsoever, when wee [...]. 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. 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 bee for us, who can bee against us? Let the world, let the devill rage, they cannot hurt us.

Reason 6 Sixthly,they have a right in Christs victories over Satan, the world and hell. Christ is the great Conquerour: but his con­quests are for our comfort. Joh. 16.33 In the world yee shall have tribulati­on, but bee of good cheen, I have overcome the world. Nay, wee have interest in his victories. Wee are not able to overcome our spiri­tuall enemies by our piety, nor by our patience, nor by our obe­dience, nor by our zeale, but by our Faith in Christ. 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. Wee have most need to plead Gods Cove­nant in times of greatest trouble. This hath been the practise of Gods Saints. David pleads it for himself, when hee was in deep afflictions. Psal. 119.49, 50. Remember the word unto thy servant: upon which thou hast caused mee to hope. This is my comfort in my affliction: for thy word hath quickned mee. Moses pleads it for the children of Israel, when God was so incensed against them, that hee threatned to consume them. Exod. 32.13. Remember Abraham, Isaac, and Israel thy servants, to whom [Page 13]thou swarest by thine own self, and saidst unto them, I will multiply your seed, as the starres 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 Gods Covenant.

Reason 1 First, in regard of our enemies.It is in vain to seek help from them, that doe all they can to ruine us. They bend all their po­licy, and all their power against us. And what hope can wee have of any succour or comfort from them?

Reason 2 Secondly,as wee can look for nothing but injury from our ene­mies, so wee have no helpe in our selves. Our condition may bee so low that wee may bee forced to say to God with Jehoshaphat, Wee know not what to doe, but our eyes are upon thee. 2 Chron. 20.12. And what have wee most need to plead then? Gods Covenant.

Reason 3 Thirdly, wee may bee forsaken of all others,as Israel was in Egypt. And then our eyes must bee fixed on the Covenant.

Reason 4 Fourthly, if at such time God had denyed to help us,when our foes oppresse us, our own strength failes, and others refuse to help us, wee might sinke for desperation. But God hath often promi­sed to make good his Covenant. And therefore wee have reason to plead it most, when wee need it most. Men seek not to their confe­derates for help, till they have need, and then they claime it as due by covenant. So must wee in our greatest miseries cry out most ear­nestly, Have respect unto the Covenant.

The grounds being laid, I proceed to Application.

Ʋse 1 This shews unto us the great dignity and supereminent excellen­cy of Gods people. They,and they onely of all the people on earth, are in covenant with God. They are Gods Isa. 44.1, 2. chosen and choise ones. When men chuse, and chuse for themselves, especi­ally for some excellent use, they set an high price upon the things they chuse. As when a man chuseth a wife to appropriate to him­selfe. So are wee chosen by God Psal. 135.4. for himself, and for no mean use, but to bee his peculiar treasure. It cost him Deut. 4.34 many signes and wonders to bring his people out of Egypt. A thing which hee never assaid to doe for any other people. These are the Amos 3.2. onely people that God knows upon the face of the earth. Other people hee cannot bee ignorant of, although hee acknowledge none for his own people, but his Church. These are Mal. 3.17 his Jewels. They have daily converse with God in publick, and private in his Ordi­nances. [Page 14]A freedome denyed to other Nations. They live in Gods Court; others in rude and remote places of the Country. Jer. 38.5. Ester 5.6. These have the Kings eare ready to grant their requests. Others may ask, and goe without. These are that people, that must Num. 23.9. dwell alone, and not bee 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.

Ʋse 2 Secondly,this sets before our eyes the safety of Gods people. They are in covenant with God, and who can hurt whom God will keepe? Our safety is in Psal. 73.28. drawing neere to God. And how can wee draw neerer 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 neere to the fire. It were no lesse strange that a man should be­come miserable by cleaving to God, who is most happy. Gods people may bee 2 Cor. 6.9. Persecuted, but not forsaken; cast down, but not destroyed. Why should wee distrust Gods Covenant, when the hea­then had so much confidence in [...]. Xenoph. in Agesil. c. 29. Age­silaus, that they trusted more to his Oath, and covenant, then they did to their own friendship, and when they would not put themselves in­to one anothers hands, they would commit themselves to his cu­stody? The Chaldees call a covenant [...]. a firm, a stable thing. So is Gods Covenant like the Laws of the Dan. 6.15. Medes and Persians, that could not bee altered. It brings safety then to those, that are within it.

Ʋse 3 Thirdly,it demonstrates the great expectation of the people of God. Their hopes fly very high. Others, though the favourites of Kings and Emperours, can look for nothing, but what the arme of flesh can afford, and are often utterly crost in that also. They 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 Gods people may look for what an infinite God hath promised to doe for them, to make them eternally happy, and is able to performe. 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 [Page 15]serve. What good may not Gods people expect from God, who is Lord of all that their eyes behold, their eares can heare of, or their hearts can imagine, and hath prepared much more then all this for his people? 1 Cor. 2.9. Eye hath not seen, nor eare heard, neither have ente­red into the heart of man, the things which God hath prepared for them that love him.

Ʋse 4 Fourthly,here as in a glasse wee see the weaknesse of Gods ser­vants, who [...]. Ille apud Plut. de Tranquill. when they should in their miseries complain of them­selves, and acknowledge Gods Justice, complain of God, as if hee had broken covenant with them. They deale with God as Jacob did with his children: Gen. 43.6. Wherefore dealt yee so ill with mee, as to tell the man, whether yee had yet a brother? Hee blames them for telling truth, when they were examined, but doth not acknowledg his own fondnesse, 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 then hee would part with Benjamin for a little while. So doe Gods people in their troubles bury their own faults, and lay all the blame on God, who is altogether blamelesse. Psal. 60.3. Thou, say they, hast shewed thy people hard things; thou hast made us to drink the wine of astonishment. Whereas they should have said, wee have broken the Covenant made with our God, and therefore thou hast justly suffered the enemies to prevaile against us, and to bring us to a very low and sad condition.

Ʋse 5 Fifthly, it teacheth us to plead this Covenant,when wee seek to God for favour. Wee have no merits to plead. Our best services are polluted. They call for judgements, rather then for mercies. Our fins may make us to despaire, but Gods Covenant will uphold us. This will stand us in stead Psal. 27.20 when Father and Mother forsake us. This will doe us good, when all our friends are dead and gone. Isa. 63.16. Doubtlesse thou art our Father, though Abraham bee ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, and Redee­mer, thy Name is from everlasting. Luk. 15.21 The prodigall, when all had forsaken him, had nothing to plead, but the name of Father. Ser­vet us blasphemously calls this pleading of Gods Covenant, Ineptum & stultum lusion, quod suas Deo promissienes in­ter precandum objicimus. Calr. in Text. an un­fit and foolish sport, that wee offer Gods promises to him, when wee pray. But Gods people have accounted Gods promises to bee their surest bulwark, and his Covenant their greatest strength, when they have come to plead with their God. If there bee nothing [Page 16]in us, that can move God to pity us, there is enough in the Cove­nant, if it bee pleaded in faith and sincerity.

Ʋse 6 Sixthly,it calls upon us to blesse God for keeping Covenant with us; and so much the rather, because wee have broken Cove­nant with God, and given him just cause to faile us. Wee must therefore not onely give him the glory of his truth, but of his mercy also. In Victories, whereof wee have had great store of late, wee must looke above our selves, and above the meanes, to Gods Covenant, from whence all the Victories of his people doe proceed. God hath taught us so to doe in some of our greatest Victories, first shewing us by the flight of our men and Horses, what wee could not doe, as in the battaile at Edgehill, and the Victory neare Yorke; and then by putting valour and courage into the hearts of the remainder of the Souldiers to get the Vi­ctory, shewing us what our God could doe. And in the Vi­ctories since, by that Modell so much despised, hee hath taught us to see the hand of God manifestly in the battailes fought by men. Wee must therefore say, Psal. 115.1. Not unto us Lord, not unto us, but unto thy name bee the glory: for thy mercy, and for thy truths sake. And wee must give the same reason which the Psalmist doth, Psal. 105.7. He hath remembred his Covenant for ever: the word which he commanded to a thou­sand generations.

Ʋse 7 Seventhly,wee may here likewise behold the cause of some of our overthrowes given us by our Adversaries. Wee looke to much upon our selves in our Victories. Wee 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, Salv. de Gub. Dei. l. 7. the Wisdome of our Senators, the Valour of our Souldiers, the Fidelity of such as have been faithfull in this great Cause; but wee sleightly praise God or his Covenant. Wee scarse afford him our bodily presence in solemne dayes of Thankesgiving; but wee often leave our harts behinde us, and give God no praise at all in our owne families, or closets, for all the great things God hath done for us. Wee have cause indeed to blesse God for such excellent helpes, as hee 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 hee hath done. It was [Page 17]a sad fore-runner of the King of Swedens death, when not long before his end hee said, that Swedish In­telligencer. God would take him away, because the people trusted too much in him. It is not Gods, but our un­faithfulnesse, that brings losses upon us. Miramur si nobis coelestis manus aliqua non praestet, qui quicquid praesti­terit, derogamus Salv de gub. Dei. l. 7. Doe wee wonder, saith Salvian, if Gods heavenly hand give us not some things that wee would have, who derogate from him the praise of all the good that hee hath done for us?

Ʋse 8 Eighthly, let us plead this Covenant of God most earnestly in the time of our greatest necessity. In troublesome dayes, such as these are; and in the dayes of our publick humiliation.Thus did the Prophet in the time of the Churches trouble. Jer. 14.21. Doe not abborre us for thy Names sake, doe not disgrace the throne of thy glory: re­member, break not thy Covenant with us. Gods Covenant pleaded, was ever accounted the Saints Sanctuary to flye 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 claime to Gods Covenant, when all places are like dens of theeves, and rob­bers, and oppression reignes every where. How many such have wee left yet in this Kingdome, although God hath graciously de­livered up many of them to our Forces, and given the spoilers to the spoile? Therefore wee 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.

Ʋse 9 Ninthly,wee should learn from hence to bewaile our breaches of Covenant with God, that hinder us from pleading Gods 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 enemies hand. Psal. 78.10.37. They kept not the Covenant of God; their heart was not right with him, neither were they stedfast in his Covenant. A lazy servant cannot look for wages, though it bee part of his Masters 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 bee out of tune, all the musick is marred. Judg. 16.17, &c. When Sampson brake his vow, and cut his haire, with his haire hee lost Gods protection, and was taken and basely abused by the Phili­stines. Wee have all of us lately entred into a Solemne Covenant with God, to reform our own soules and lives, and according to our callings and abilities to further the Reformation of three [Page 18]Kingdomes. Oh that wee would smite upon our breasts this day, and bewaile our failings! Then might wee with comfort and cou­rage plead Gods Covenant with us, and expect safety from it.

Ʋse 10 Tenthly,it calls upon us to bee carefull to keep our Covenant for time to come, that wee may expect further comfort from Gods; God will not bee bound, if wee bee free. Remember the speech of Azariah the Son of Oded, to Asa, and Judah, and Benjamin. 2 Chron. 15.2. The Lord is with you, while yee are with him: and if yee seek him, hee will bee found of you: but if yee forsake him, hee 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 bee against the Commandement of our King, and therefore it ought not to bee observed. And the rather, be­cause the Apostle chargeth us 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 bee obeyed, by do­ing or suffering.

Answ. Who sees not that this interpretation would set up a generall Ar­bitrary government in all Kings in the World,which our Kings never yet challenged in words, though Courtiers, and Bishops in­devoured to raise them to that heighth? Wee must therefore di­stinguish between an absolute Monarchy, and a limited. The su­premacy of absolute Monarchs, consists in a Legislative power, resi­ding in themselves alone. The supremacy of limited ones, in Ru­ling and governing according to the Laws of the Kingdome where­in they are chiefe, and the Courts of Justice, by Law therein esta­blished. Ours is of the latter sort. And wee conceive that the su­preme power of our Kings, which wee are tyed to obey, is not exercised in personall, and Arbitrary commands, but in their Laws and Courts, whereof the Parliament is the chiefe. Else why doe our Laws and Customes binde the hands of our Kings, that they may not make any Law concerning our Religion, Lives, and Goods, nor impose any taxe upon the Kingdome without the consent of both the Honourable Houses of Parliament? Why doe 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 mis-interpreting Laws, though they did it to please our Kings; but to the Parliament, who in the ages past have [Page 19]interpreted our Laws in things doubtfull, and punished the grea­test Officers of the Kingdome for mis-interpreting them? Why do not our Kings sit in Judgement in their own persons, but must have sworn Judges to doe Justice, not onely between Subject and Subject, but also between King and Subject? Why doe not our Kings as David and Solomon did, when an offender appeares wor­thy of death, never try him by a Judge, nor execute him by a She­riffe, but say to one standing by, 2 Sam. 1.15 & 4.12. 1 Kin. 2.25.40. Goe and fall on him and kill him?

Examples therefore of an unlimited Monarchy, are not apply­able to the Government of such States, as by the fundamentall Laws have set bounds, and fixed limits. If two Feoffees bee intrusted with the estate of a dying man for the good of his Children, and one of them, by bad counsell misled, seeks his own dignity most, and the other the childrens good, which of these two should a creditour pay debts to? Are our Kings onely 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 lawfull Liberties? Why should wee not then stand to them to the utmost of our Estates and Lives, according to our Covenant? If it bee granted that a power abused, may not bee resisted, who doubts but a power never granted by God nor man may? If a Father take a rod to correct the Childe, though it bee sharpe, the Childe may bear it, but if hee take a sword to kill the Childe, hee may defend himselfe, 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 Malefactours from deserved punishments, to arme Papists against Protestants, to bring the barbarous Irish into this and the Neighbour Kingdomes, to cut our throats? Is this pow­er of God, or from men? If neither, wee may justly resist it, and de­fend our selves, and our lawfull Priviledges.

Object. 2 Secondly, the practise of the Primitive Christians is objected,who have signified to the Heathen Emperours, 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 doe it. They would rather suffer Martyrdome.

Answ. To this wee answer,that the power of those Emperours seemes 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, then they fought for their Religion, and Liberties against the other Emperours. So may wee having authority from our Parliament, who have a great part in the Government of this Kingdome, by Covenant defend our selves against the personall command of Princes.

Object. 3 The last and least Objection,is from the purse, and from the troubles and charges that this warre hath brought upon us. They have been very great, and greater then 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 then wee indured by Monopolies, and other exactions before.

Answ. To this it may bee answered,that wee should not so much look at our troubles and charges, as at the end of them. What do wee fight for? What doe wee pay our money for? Is it not to recover our sinking liberties? No cost too great for such a purchase. The Physitian makes his Patient sicker before hee cure him, yet the sick man blames him not. The Lawyer makes his Client spend much money, before hee recover his estate in controversie, 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 mee 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 wee cannot live quietly in our own element, how shall wee live when wee are out of it? If wee now bee scarse able to sub­sist for troubles and charges, while wee stand up to defend our Liberties, what shall wee doe, when wee have given them all a­way? Did our Fathers purchase them with so much charge and blood, that wee should lose them?

To perswade you further to bee firm in your Covenant, consi­der I pray you the ancient form of making Covenants. It is said to bee a cutting of a Covenant. Gen. 15.18 In that day the Lord Heb. [...] Cut. made a covenant with Abraham. Abraham in likelihood not onely Gen. 15.11 12. went, but slept between the parts of the birds and beasts divided. God went between them Gen. 15.17 in a smoaking furnace, and burning lampe. Wee read Jer 34.18 of a Calfe 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 custome of making of Covenants then among men. They sware first to keep the Covenant made: Then both parties went between the parts of some beast divided, as wishing, that they which brake the Covenant, might bee so divided as that beast was. Something like is that in Livy, Livius 1. Decad. l: 100. The Priest struck down a Hogge with a flint stone, saying; Sic feriatur a Jove, qui faedus hoc sanctum fre­gerit. So let him bee smitten down by God, who shall break this holy Covenant. So that by your Covenant yee doe imprecate Gods wrath upon you, if yee break it. But if yee 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 yee anoynt them with oyle, scape the moth and rottennesse. If yee bee anoynted with the oyle of Gods Spirit, and thereby inabled to keep Covenant with God, yee will bee esta­blished. I have been the larger in this use, that I might satisfie mens Consciences, and raise up their spirits to observe so solemn a Covenant.

Ʋse 11 Eleventhly, give mee leave I pray you, Honourable, Noble,Wise and grave Senatours, to turn my speech to you, and suffer the Words of exhortation. Bee carefull, I beseech you, to keep this Covenant your selves. [...], Aristct. Polit. l. 5. c. 11. [...], Agapet. Iustin. Set up piety in your own persons: You are more honoured by God then others, and should bee eminent examples of piety to others. Yee owe more to God then meaner persons doe. If a Parliament man should bee a drunkard, or a swearer, or an adulterer, how much hurt would his example doe? Yee have injoyned this Covenant of personall and nationall reformation to others. O let not the people say, yee are like the Pharises, Mat. 23.4. who lay heavy burdens on other mens shoulders, but will not touch them with the least of your fingers. I speake [Page 22]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 warinesse doth no harm. Set up piety also in your Families. Let Gods name bee daily cal­led upon in them, let Gods Word bee read there, let your children bee taught the grounds of Religion, that they may bee Gods chil­dren also, and God may give you comfort in them.

Ʋse 12 Lastly,I intreat you to use your Authority, that others may keep the Covenant. Yee have injoyned it, and must give a strict ac­count to God one day, if by your neglect it bee violated by others. If people have no care of being forsworn, yee that made them swear must not suffer it. One main part of the Covenant, is to bring the three Kingdomes to one uniforme government agreeable to Gods Word. This principally concerns you that are in authority. This will much further Nationall and personall Reformation. Is there not much need of it? Have wee lived to see our people full of igno­rance after long and powerfull Preaching, because the times, as yee know, would not induresolid Catechizing, and have wee not yet need of a setled Church-government? Have wee lived to see much prophanenesse and drunkennesse, and many other enormious vices to abound among the people, notwithstanding the help of Laws, and Civill Governours, and so many sharpe reprehensions in the mouths of Gods Ministers, because the Bishops would trust us with no censures, but kept all in their own power, and have wee not yet need of a government? Have wee lived to see our gravest, and godliest Ministers, that have been the lights of this Church, shi­ning forth many yeeres in Preaching, Writing, Godly con­versation, contemned by the meanest of the people, and have wee not yet need of a Government? Have wee lived to see our people that yet keep communion with us so divided about some contro­versies in Religion, of which a man may beleeve either way, with­out danger to his soule, that they refuse the society one of another, and have wee not yet need of a government? Have wee 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 wombe of the new birth, and the breasts of true consolation, and have wee not yet need of a government? Have wee lived to see our dearest children deprived of their best birthright, denyed the seales of Gods [Page 23]Covenant, and brought below the degree of a Jew, and have wee not yet need of a government? Have wee lived to see our duty to God as our Creatour, and subjection to his Law, which will binde us in heaven, abrogated on earth, under colour of a new band of Redemption, which frees not from the former, but rather bindes more strongly, and have wee not yet need of a Government? Have wee lived to see our Saviour Christ spoiled of his Deity, who in his humanity suffered a cruell, and accursed death for us, and have wee not yet need of a government? Have wee lived to see liberty of all Religions pleaded for in Print, as a priviledge procured by Christ, that the Heathen, the Mahometan; the Jew, the Papist, might dishonour Christ by authority, and have wee not yet need of a setled Church-Government amongst us? Where are now those golden reines of Discipline, which in your publick Declaration, yee said long since, yee would not let goe? What oddes between the bit out of the horses mouth, and the bridle out of the riders hand? Yee stand up for Region and Religion. Yee know well that the Kingdome, nor the Armies by sea or by Land, cannot sub­sist without Discipline. And can the Church of God subsist with­out it? I know yee have had many impediments. The reall ones are in your element, the verball in mine.

Object. 1 It is Objected,that there is no such thing as Church-Govern­ment; all Government is civill. Your work, who are Gods Mi­nisters, is to teach the people the wayes of God. If they will not walk in them, you have done your part. The rest lies upon the Ci­vill Magistrate.

Answ. By way of Answer, I beseech you to consider,what a great bur­den this opinion layes upon the Civill Magistrate, and how much ease it affords to us of the Ministery. It layes upon you the charge of reforming all things amisse 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 mens shoulders, then to undergoe 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, unlesse it bee out of Conscience. For my own part, it is a life I could heartily wish for, to bee confined to the Study and the Pulpit, and take no further care of the people, then to make Gods will known [Page 24]to them, if any man, when I have done this carefully, could un­dertake to answer for mee, as a Pastour, at the day of judgement. But will this course make our Ministery either profitable or com­fortable? I doubt, wise and godly men will think no. This way I beleeve will not hold water. Let us try it a little by those titles that are given Gods Ministers in Gods Word, and see, if they car­ry no more with them, then the former opinion holds out. Are wee Gods Ephes. 4.12, 13. builders, to bee imployed till the Church come to perfection; and have wee no more to doe, but to tell the stones, where they should lye? Is this building? Are wee Gods 1 Cor. 4.1. Ste­wards, and have wee no more to doe, then to break the bread of life to the houshold in due season? Is there not some rule in a Ste­ward in the Masters absence? See Matth. 24.45. Stewards have not onely the keyes of the storehouse, but also of the house commit­ted to them. Wee have the key of Baptisme committed to us to let heathen into the Church of God, if they turn Christians, and have wee not the key of Excommunication to shut out Christians, if they turn heathen in their lives and conversations? will our key unlock onely, and not lock the doore? Are wee 1 Pet. 5.2. Pastours, that must take the oversight of the flock, as well as feed it, and have wee no Authority over our sheep at all? Are wee Elders, not always by age, (for some eminent Ministers have been so young, that their 1 Tim. 4.12 youth hath been likely to bee contemned) but in Office, and have wee no Authority? Nay, are wee ruling Elders, and have wee no rule? I never yet read any learned man that interpreted that place, 1 Tim. 5.17. of Civill 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 Heb. 13.7. which speak the Word of God to us, to have rule over us, and yet no Authority? The Apostle requires Heb. 13.17 not onely [...]. obe­dience to such in things necessary, but also [...]. submission in things of indifferency, that they may goe on with comfort in their Mi­nistery, and give a cheerfull account at the last. And if wee doe it not, hee tells us, it will bee unprofitable for us. Is there any au­thoritative relation between the Minister and the people, by vertue of the fifth Commandement? If there bee, sure it carries some rule [Page 25]with it. Is a Minister as a Master of the family, a Ruler in his own house? Then is hee as a Minister, a Ruler in Gods house. See 1 Tim. 3.5. Prescription of sixteen hundred yeers will ask much and sure proofe 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 easie 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 yeers. This opinion of denying of all Church-Government di­stinct from Civill, 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 bee a Minister, onely to tell the people from God, what they ought to doe, and if they do it not, stand aloofe off, and cry God helpe? Must I bee forced to receive such as visible members of my flock, that are not fit to bee of any Christian Congregation? It were better for mee to follow Mans plough then Gods, upon these termes. Sure I shall never bee able to give that cheerfull account of my Ministery fore-mention­ed out of Heb. 3.17.

Let no man object to mee the Sanhedrin, which was but one Court, and that a Civill one too, or at least had no distinction be­tween Civill, and Ecclesiasticall power, yet is A brother­ly examination re-examined, Pag. 16. affirmed for certain to bee the Government of the best Reformed Church, that ever was. For surely the Sanhedrin will bee no fit pattern for Govern­ment in a Christian state. For,

First, it appeares not that they had any Legislative power, but onely a power to judge according to Gods judiciall Laws, or at the most, but to interpret them in doubtfull 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 Mariage, which was a priviledge of some persons of great rank, specified in the Sanhedr. c. 4. s. 2. Talmud.

Fourthly, the High-Priest might bee, yea, and was ordinari­ly the speaker, or chiefe Judge in that highest Court, as appeares [Page 26]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 bee judged: [...] Sanhe. c. 2. s. 1. But the high-Priest did both. And who fit­ter to bee the chiefe in the absence of the King, then Gods high-Priest? I am not ignorant, that they speak of a [...] or Prince of the Sanhedrin, who they say might bee any of the Sanhedrin, that was eldest, but [...] Sanh. c. 3. s. 7. the greatest among the Judges, may bee 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 bee hee. And if there were any other Prince of that Court, it is very likely hee was the high-Priests Deputy in his absence, or one of later stampe. This Government might well fit them that were ruled by Gods judiciall Laws, and had one whole Tribe, the Tribe of Levi, for the Ministery in one Kingdome, and might need the high-Priest to aske advise of God, sometimes in an ex­traordinary way. But this cannot fit Christian Churches, that have more store of people, lesse of Ministers ordinarily, and no such extraordinary way to inquire of God. I doe not presse 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 beleeve 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 bee setled among them. They are doubtfull, and know not to what Government they ought to submit themselves, and therefore cannot submit to any in Faith. Neither can fit Elders bee found in most of the Con­gregations of this Land.

Answ. Had this man lived in the beginning of Queen Elizabeths Reign,hee might have proved a strong advocate for Popery, and an opposite to Reformation. His Arguments, if they bee of any weight, run all that way. Hee might have told the Queen, that shee ought not to make any change in Religion; no not so much as to give the poore Protestants a toleration of the publick exer­cise of their Religion: Much lesse to establish it by Authority. For her people were very ignorant yet, and had need of many yeers teaching. They knew not which was the true Religion, neither could shee finde Preaching Ministers enough for a quarter of the [Page 27]Congregations in the Kingdome. Yet that good Queen of fa­mous memory, thought it her duty to make that happy change; and wee have cause to blesse God, that shee did it. This Writer takes it for granted, that our Parishionall Assemblies are no true visible Churches. Have our worthy Davids for above fourescore yeers defended them to bee such, against the Goliaths of Rome, and our faithfull Nehemiahs maintained them for such, against the San­ballats of Amsterdam, and are they not yet fit for a Government? If our people bee not fit to govern, they had need to bee go­verned. In Corinth were some that had not the knowledge of God, others that denyed the Resurrection, others that made rents, o­thers guilty of fornication, yet there was a government there. If wee stay till all places bee fit for Government in this Authours sense, wee may stay till the Church need no government at all. As our Writers tell the Popish Commenters on the Revelation, (who to avoid the Popes being Antichrist, and not being able to deny Rome to bee Babylon, make heathen Rome the Beast, and An­tichrist the Whore that should ride on him, not to come till neer the end of the world) that the horse is gone long before the rider come: So may wee say this Writer builds Castles in the aire, and will afford us no Church Rulers till the Church need none. Yet no doubt there are many Congregations in this Kingdome that can afford good Elders to rule, and good people to bee ruled. And the rest may well bee trained up in knowledge and piety, under a Classicall Presbytery, till they bee fit for a Congregationall.

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 Gods institution. The strict In­dependents say as much of theirs. Neither of which appeares to our Governours out of Scripture. Therefore it is safest to set up none till that controversie bee determined.

Answ. So may weee 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 hee should say, I must stay till I bee re­solved out of Gods word, whether I must doe you Justice here where you dwell, as Boaz had it done in Bethlehem, Ruth 4.2. or whether I must doe it in the chiefe City of the Kingdome, as the Sanbedrin did at Jerusalem. Yee would think this no good Answer; [Page 28]but rather say, God requires Justice should bee done. Hee tyes us not to this place or that. Therefore it must bee done where it may bee done most conveniently. If no Jus divinum appeare to you of a particular form of Church Government, yet seeing it is cleer out of Scripture that there bee Church Rulers, and Church censures, God expects, that you should set up such a form, as com­ming within the generall 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 finde out what form of Government is best to settle, and doth most conduce to the former ends.

Answ. It is not for mee to give direction to such Honourable,wise, and worthy Patriots as yee 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 bee lovingly received.

First, if yee bee not convinced in your Consciences, of a Divine right for any one particular forme, then the Covenant, and your solemne Oath, will goe a great way with you. For yee sweare to settle the Church-Government, according to the rule of Gods Word, and the example of the best reformed Churches. Not that wee are the servants of other Churches, but to maintaine love among the reformed Churches, wee are wil­ling to come as neare them as may bee, so wee infringe not the priviledges of our owne Kingdome, which may and ought to bee maintained. Viam qui ne­scit qua deveni­at ad mare, eum oportet amnem quaerere comi­tem sibi, Plaut. Pers. Hee that knows not the way to the sea, had need take a River for a companion. It is easie to discerne which way the Government of other reformed Churches goes. Looke also to your owne government in the State, which in such a case yee may lawfully doe. Would ye bee content that every Towne should have a court in it self not depending upon any higher court, but for matter of counsell, nor subject to any higher sentence? Why should it bee thought to do well then in the Church? unlesse God have commanded it; and then indeed all inconveniences must lye downe at his feet. Looke upon the courses ye take in your families. Doe fathers onely give counsell 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 owne house. Last of all all I beseech you like [Page 29]skilfull Physitians feele the pulse of the times. Consider what dis­eases now reigne in the Church, ignorance, schisme, prophanenesse, dangerous errours, and apply such a Government to them, as may soonest cure them.

I beseech you beare with me. I have not spoken the words of passion and bitternesse, but God knows I have spoken the words offorrow and heavinesse occasioned by our sad distractions for want of a setled government in our Church, for which I doubt not but your godly soules condole with me. I thinke no Church on earth wants a setled Government but ours. Is it not then time to speake? Isa. 62.1. For Sions sake I cannot hold my peace, and for Jeru­siems sake I cannot rest, till the righteousnesse thereof goe forth as nightnesse, and the salvation thereof as a lampe that burneth. I hope no man will bee 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 wee owe 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 Hos. 4.15. & 5.8 & 10.5. Ʋid. Chald. Par. Shel. Iar. Dan Qimchi. Bethaven, our Religion Idolatry, our Li­berty slavery. Wee and our posterity have cause to blesse God to the worlds end for raising up, and upholding such a Parliament as this, and to say: Ruth. 2.12 The Lord recompense your work, and a full reward bee given you of the Lord God of Israel, under whose wings yee are come together [...] trust. I know yee may say of England, Scetland, and Ireland, as the Apostle said of all the Churches. 2 Cor. 11.28, 29. The care of three Kingdomes comes upon you daily. Who is weak, and yee are not weak? who is offended, and yee 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 Common-wealth in three Kingdoms, that have been many yeers unsetling? I intreat you that yee would take my words only as in­citations to a quick setting up of a needfull government in a dan­gerous time. Will yee know first that Egypt is destroyed? will ye stay till wee have not the face of a Church, before yee give us the govern­ment of a Church? will yee not apply the remedy, till the disease bee lacurable? The God of Heaven, and King of the Church, give you wis­lome and courage in a liberall measure, and all good incouragements to make a swift progresse in so glorious a work; and he that honoured you to bee the beginners, make you the finishers of an happy Reformation, Amen.