THE Return of the Sword OR A DIVINE PROGNOSTICK Delivered in a SERMON at Newcaſtle: Manifeſting that breach of Covenant is a Prognoſtick of the return of the SWORD.
By ROBERT JENISON. Dr. of D.
I will bring a Sword upon you, that ſhal avenge the Quarrel of my Covenant.
Seeing he hath despiſed the Oath by breaking the Covenant (when lo he had given his hand) he ſhal not eſcape. As I live, ſaith the Lord, ſurely mine Oath that he hath deſpiſed, and my Covenant that he hath broken, even it wil I recompence on his own head.
LONDON, Printed by John Macock, for LUKE FAVVNE, at the ſign of the Parrot in Pauls Church-yard. MDCXLVIII.
THeſe Sermon notes, lying by me, having been delivered on the day of a ſolemn**Thurſday April 30. 1646 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 our ſelves; and finding that in all likelihood, they may be as uſefull at this time, as then, and may tend to our warning, by way of prevention; howſoever, to Gods glory and the juſtifying and magnifying of his ways, whether of juſtice or of mercie: 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 publick; as being a word or two ſpoken4 in ſeaſon: and that the rather becauſe I have for my part been for divers years ſo unuſefull to the Publick and a ſtranger to mine own Nation, though my willingneſs and endeavours were not wanting to have aſſiſted in more publike imployment 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**From Dantzigk to London in July, 1642. 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 haſtned to return unto my poor flock at Dantzigk, and was content with ſome expence of time and money to undergo the ſame hazards: which makes me now, as occaſion offers, to be as ſerviceable to the publicke as I may, according to my poor mite. My ayme is, as the good and warning of ſuch as God intends good unto, ſo above all Gods Glory, in the acknowledgment of which I hope they will joyn with me, whether it be in a way of Juſtice or Mercy. Thine in the Lord
Behold, I will command, ſaith the Lord, and cauſe them to return to this City, and they ſhall fight againſt it, and take it, and burn it with fire, and I will make the Cities of Judah a deſolation without an inhabitant.
THis prediction and threat be to the enemies of God,The occaſion of this Text. 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 maner then thoſe•id to whom it was here uttered. It is not above eight moneths (I take it) that this town,Septem. 1645. Newcaſtle. 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 neer 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,By Major General middle•••. ſcattered, and himſelf ſent back to his mountains: A mercy, by us of this place, and (as may be thought,April 1646. by others alſo) too ſoon6 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 the〈…〉of the general A•••mbly〈◊〉Scotland And cauſes of the Faſt of this day. 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 threatned 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 ſenceleſs 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**Thurſday April 30. 1646 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,April 29. being upon the like grounds, in the ſame ſhip of danger, (and the day of our own monethly Faſt calling on us for like duty) we cannot but ſympathize and joyn with them, and with their garriſon here,And how we are conce•ned in it. 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,Si•Jacob Aſhley. 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 playd, our, or the Parliaments and (two) Kingdoms work was done, if we did not fall out among our ſelves.
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 occaſion of theſe words
7The firſt from Verſe 1. to 8. where Ieremy propheſieth the captivity of King Zedekiah and the City Jeruſalem, &c. at the time when they of Jeruſalem were in ſome diſtreſs by the Caldean 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 ayd from Egypt, Verſe 21.The return of the Sword threatned. whereby they were more hardened: For having in their danger, when the enemy was at hand, made ſome ſhew 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,Exod. 21. 2-11 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 Caldeans would never return again to the ſiege, from which they were gone, Jer. 37.5. Now for this their breach of Govenant, they are here reproved, verſ. 12, 13, &c. and threatned, ver•. 17, 18. and eſpecially as here in my text;
Behold, I will command, &c.
From this coherence, we note,The coherence. Note how apt men are to make vows & then to break them. 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 mens 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 ſtedfaſt in his Covenant.
Ʋſe 1. There is no truſting ſuch promiſes as men make to GodƲſe 1or 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. It ſhould teach us to be wary and very conſiderate in vowing,8 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 aym lower then Gods 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 avoyding 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 hainouſneſs 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,Parts of the Text. 1, A Denun••ation o•judgment. 2. The Succeſs thereof. •efore which a note of attention〈◊〉 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 Gods 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 Gods judgment thus denounced againſt them. 2. To look forward, and to expect certain wrath from God, &c.
Note;Note. Gods Word, and threatnings 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,•Ch•o. 36 1• as not humbling himſelf before Jeremiah the Prophet, ſpeaking from the mouth of the Lord.
This may be of Ʋſe to us. To them it proved an irrevocable ſentence,In the Den•nc•ation. ſuch as we alſo may expect, if in time we behold not ſuch things to purpoſe.
91. In the Denunciation; take notice,
1. Of the Authority by which the Prophet denounceth this evil: — ſaith the Lord,] ſo verſ. 1•, 13. 11The Authority by which the Prophet〈◊〉it Doct•. 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 Gods Word, ſo ſhewing 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,Jer 5.12, 13. and loſe their weight and authority: which concerns the people alſo to look unto, that they receive Gods Word as his Word:1 Theſ. 2.13. 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 beleeved Samuel, though a very child, telling him from God of the deſtruction of his houſe,1 Sam. 3 7, 8, 10, 11, & 18. 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,Queſt. With what certainty Miniſters now f•retel of judgments. With more then conjectural certainty. what certainty is or can be in our like denunciations? Me thinks I hear ſome ſay, as once Satan to the exorciſts, Ieſus I know, and Paul I know, and Samuel I know, Ezekiel, and Ieremiah 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 Gods 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,Ez k 21 9, 10 12 &c. a ſword is ſharp•ed & alſo fourbiſhed, &c. It ſhal be upon my people, &c. And it was upon that people. Even ſo, deny it who can, of latter years,Upon what grounds. before the ſword came on England, the faithful Miniſters of Ieſus Chriſt, as with one mouth throughout the Land, denounced the judgment of the ſword and forewarned our people of it, and lo,Iſaiah 44.26 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 our ſelves again, or from forraign Nations;) God opens our mouths to ſpeak of ſuch things; and we find like10 grounds in Scripture (by which now he chiefly ſpeaks to us, Heb. 1.11. )Op••ge de ſul•••conſuitant qu•〈◊〉futu••um ea•mp•aex prat••itis•ament. 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 mens 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 Gods mind and will made known to us in his Word (and to us more then to others) do ſtill and can give warning, and foretel 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 inlighten 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? Amos 3 6, 7.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 ſhew 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,•uſt〈◊〉take warning being threatned and not to ſ•oſt. 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 word11 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 publick diſcharge of their duty,) I ſay, now that the evils foretold are come to paſs, and the mouthes of Gods faithful ones are opened again, as Ezekiels was upon the taking of Ieruſalem, 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 Ieruſalem, and thereupon had his mouth ſtopped, yet when upon the news of taking the City his mouth was opened, as God had foretold him,See and compare Ezek. 3.25, 26, 27. with Eze. 24.26, 27 & ch. 33.21, 22, 24, &c. to the end he propheſied the deſtruction or deſolation of the whole Land, and Gods judgments upon ſuch as mocked him and made light of his propheſie; which accordingly came alſo to paſs; ſo Gods true Prophets now having by his mercy their liberty of propheſying reſtored, and foreſhewing 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,Eſpecially if guilty of like ſins. that Gods 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 dayly leſs eſteemed then before, &c. We ſtand upon our multitude, and upon our ſword (as the Iews did) though otherwiſe we ſtand ſtill guilty of many pollutions, licentious living, yea doctrines,Ezek. 33.24, 25, &c. 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,12 but his hand is ſtretched out ſtill: Seeing Gods 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**Preach•d 1625, 1626 'Prognosticks on that text.
Only in caſe of a Nations returning to God by Repentance, and Humiliation,2 Upon taking warning to hope the evils threatned will be•al o•enemies. together with Reformation of life and converſation, of Church and State according to Gods 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 dreggs 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, whileſt we ſhould injoy peace with the Goſpel in the purity and power of the ſame, and become a quiet habitation; which we alſo dare aſſure Gods 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;22The Authority by which the judgment cometh. We may, ſecondly, take notice of the authority by which this judgment of the ſword cometh, or of that ſoveraign 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. 11Negatively.It is not from Enemies themſelves, who cannot, though13 they were moſt malicious, yea powerful,The ſword comes not by mans will. Non enim paſſant quod non ſivumur eſſicere. (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 battel. All muſt and ſhall be as he will, and according to his appointment and command. And therefore it is here ſaid,But ſecondly, by Gods command.
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,Note. God, commander in caief of all•rmies. Deut. 28.50, 51, 52. 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 ſhal 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**Newcaſtle. this place a while ago: and may it not be ſo again with us and other Cities and Towns? God is the ſame ſtil in his judgments where men are the ſame in ſin: He therfore 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 battel, Iſa. 13.4. The Lord appoints it for all circumſtances, beginning, continuance, Jer. 47.6, 7. Haſ. 11.6. and ending, Pſa. 46.9.
14It 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,Uſ•. Not to provoke him. 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,33What doth God command. The return of enemies. 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,Note. 1. Dangers return to the impenitent. 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 Gods Patience, and other**See my Newcaſtles Call, in the Preface. ends; the latter from Gods Juſtice and Holineſs.
Ʋſe. 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 withall removed.
2. 22How fa•Gods providence is in evil mens actions.I will command and cauſe them to return, &c.] Surely theſe Babylonians had no intention to fight Gods Battels, or to ſerve under him, but had ends baſe and bad enough, different from Gods; as Iſai. 10.5, 6, 7. we might here note, how far generally God•ath an hand in evill mens actions, and how far they do his will, when he ſends them to an hypocritical nation, to be his executioners. For in war Gods Intentions and Purpoſes are one, and mens grounds, ends and ayms 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 ſo15 ſcourging them a while, to bring them to repentance, amendment, and Reformation, and ſo in the end, to beautifie 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 peoples enemies. Pſal. 9.16, 17, 18. Rom. 9.17. or Exod. 9.16. Joſh. 11.19, 20. Enemies by Gods juſt Providence often riſe up againſt Gods People, that they may fall before men, &c. As then the wiſe Phyſitian 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;33Gods judgments come with choyce. at leaſt to this now, and not to that till a fitter time.
Note: God ſends the ſword with choyce, 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 Gods 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 Gods Counſel for it, which would ſo far be ſearched out, ſpecially by that place, &c.
2. Now ſecondly,Second part. The effects of this Denunciation; With reſpect 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,11to Jeruſalem. Enemies ſhall when not an arrow was ſhot againſt it, Iſai. 37.33. No, King Zedekiah muſt look for no ſuch favour. See Jer. 21.1, 2, 3. &c. Sinners muſt not look to find as Saints. 11fight againſt it.
2. And take it.] Thats more. Before, they fought againſt Jeruſalem, but the ſeidge was raiſed. 22Take it. Our confidences ſhall fayl.But now the Jews looked for their help, (the like help from Aegypt) but in vain, Lament. 4.17. When God indeed will puniſh, all our confidences ſhall be removed, or fayl us.
God thus ſpeaketh to this people, — The Lord hath rejected thy confidences, and thou ſhalt not proſper in them. Jer. 2.37.And Job thus16 ſpeaketh of God;〈◊〉9.3. 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;Uſe. ſee Pſal. 146.5, 6.
Again,22Judgments, thou;〈◊〉un〈◊〉, will betall. 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, Ioel 1.1, 2. &c.
3. 33It's no to truſt in〈◊〉ward ſt•n•th•t means.Let none then (whileſt 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, whileſt 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. 33Burn it.And burn it with fire.] This is yet worſe, being threatned, 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 ſmel of fire.
Now,From all theſe Note. Gods gr•daal proceedings in his judgments. 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 Ieruſalem, 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 ſpoyling 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 ſpoyl: God would grant them ſome deliverance,2 Chron 11, 4, 5, 6, 7, 8, 9. (or a little while) and no. pour••t his wrath upon Jeruſalem by the hand of Sl•ſhak;17 So he took away the Treaſures of the Houſe of the Lord, and the Treaſures of the Kings Houſe; he carryed 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,Ʋſe. This his longſuffering is a mercy. And ſhould haſten our repentance. full of long-ſuffering 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 threatned by the Prophet Micah, who preached both to Samaria and Ieruſalem, and threatned Zion and Ieruſalem 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 carryed 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 plundred. 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. 22With reſpect to other Cities of Judah. And I will make the Cities of Judah a deſolation without an inhabitant.] This is the effect of this Denunciation againſt the Cities of Iudah; 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 Cities18 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,Deſolation. Which is a fruit of ha•dneſs of hea•. Pſal. 107 34. 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 dwel therein: As ſin diſpeopled the whole world in the flood; and the paradiſe of the world, the Land of Iudah; 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,Iſai. 6.10, 11,••13. 〈◊〉. 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 haynous ſin, which God will by no means paſs by in his people unpuniſhed.
It cauſeth,The main Doctrine from the whole verſe. 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 Iews, who, more then fourty of them,Breach of Covenant puniſhed by the ſword. banded together — to kill Paul, Acts 23.12. But of lawful Covenants, whether only
1. Civil, Whereby men ingage themſelves one to another in civil reſpects only; as when Abimelech and Abraham covenanted and ſware one to another at Beerſheba,Covenants diſtinguiſhed. or the well of the oath, Gen. 21.27. — 30.31. And when Iacob and Laban covenanted at Galeed, Gen. 31.44. — 52.
Or 2. Religious, To yeeld obedience to God according to his19 will, or to ſeek God; as when Iehojada made a Covenant between him, and between all the People, and between the King, that they ſhould be the Lords 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 Iehoſaphat, 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;And God puni•heth breach of Covenants of all ſorts. for ſo he hath done.
1. For Civil, As that made Ezek. 17. between the King of Iudah, and the King of Babylon,11Civil. againſt whom (after he had taken an oath) he rebelled, in ſending his Embaſſadors 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? Ezek. 17, 15, 16, 19.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 dye, &c. See alſo 2 Sam. 21.1, 2, 3. &c. with Ioſh. 9.15.
2. For Religious Covenants. Thus Iſai. 24.1, 2.22Religious. the Lord threatneth 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? Iſai. 24, 1, 2, 3, 4, 5, 6.Becauſe they have tranſgreſſed the Laws, changed the Ordinance, broken the everlaſting Covenant; therefore hath the curſe devoured the earth, and they that dwel therein are deſolate. So the Army of Iſrael could not proſper at Aj, nor ſtand before their enemies, though Gods promiſe was to be with them; Why? Joſh. 7, 11, 12.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 ſtollen, — who accordingly were deſtroyed. So for profanation of the Sacraments, (ſigns of the Covenant) and of holy things: ſee how God takes ſuch wicked ones20 up;Pſal. 50.16.17. 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. 33Mixt.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 mens general Covenant with God deſerved death; but that they, by vertue of this their covenanting one with another (which they did to ſhew their thankfulneſs to God for that late great victory) were bound, without any pity or partiality, to ſee Gods 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. cals 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 Gods, 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 Gods Covenant, two ways; either when men immediatly bind themſelves unto God,Per modum Obligationis. and when he is the party covenanted withall, as in ſuch Covenants as are meerly Religious and Sacramental. 21Or when men bind themſelves one to another, according to God,Per modum Atteſtationis. 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 judg and to avenge the breach of it. This God accounts his Covenant. Reaſons hereof.
Now why or whence is it that the Breach of Vow, Oath and Covenant is ſo hateful, hainous, and ſo plagued and puniſhed? I anſwer: firſt,11By our breach with God, we ſet God looſe from his promiſe of protection, which is conditional. (eſpecially if we ſpeak of the former ſort of Covenants, meerly religious) we can have no ſecurity from his wrath, or hope of freedom from any evil by vertue 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 elſwhere in a**Gods cortain performance of his conditional promiſes as concerning the elect. Treatiſe publiſhed on that argument is fully ſhewed;) yet ſeeing they are not (uſually) made good to any but in a conditionall way, Gods 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, whileſt 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. Iſai, 45, 11And 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,Joſh. 10, 12, 13 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 Gods 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 Gods people, whileſt they keep or otherwiſe renew Covenant22 with God, they (as it were) hold Gods 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 Gods Covenant voyd on his part, as for any performance they, in their tranſgreſſion and impenitency, can expect from him by vertue 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,Numb. 14.34. 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. Lev. 26.25.
Another Reaſon,22Gods name is thereby polluted. why breach of Gods 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 meerly civil,Such Covenants though made with Infidels being Gods Covenants. made with Infidels, or mixt, 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 threatned 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 recompence 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 Gods 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,Verſ. 15, 16, 17, 18. — ye had made a Covenant before me in the houſe which is called by my name. But ye turned and polluted my name,23 &c. Therefore I will give the men that have tranſgreſſed my Covenant — into the hand of their enemies, &c. This is becauſe Gods name comes thus to be blaſphemed, evil thought and evil ſpoken of, not only by the Heathen, but by the prophaner 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 ingaged in all ſuch Covenants, puniſh with greater ſeverity the breach thereof. This circumſtance, that ſuch whether only civil or mixt Covenants are Gods, brings a greater guilt upon the breach thereof. The marriage contract is Gods Covenant and is therefore puniſhed by Gods Law with death, not only of the body, but eternal. Prov. 2.17, 18The ſtrange woman which forſaketh the guide of her youth, and forgetteth the Covenant of her God, it is ſaid, her houſe enclineth unto death, and her paths unto the dead.2 Sam. 5, 11 1 Kings 5, 1, 9 & 9, 13. Davis and Solomon made a civil Covenant with Hiram King of Tyrus, and the breach of it is puniſhed in Tyrus: For three trangreſſions of Tyrus and for four I wil not turn away the puniſhment thereof; becauſe they delivered up the whole captivity to Edom, and remembred not the brotherly Covenant, or the Covenant of brethren: But I will ſend a fire on the wall of Tyrus, which ſhall devour the pallaces thereof, Amos 1.9, 10. I would conclude this reaſon, by remembring you of that notable and famous inſtance of latter times, (mentioned by ſo many, yet minded by a few only) in that famous battel of Varna, fought Novemb. 10.1444. between Amurath the ſixth, and Ʋladiſlaus King of Hungary, who having made a League or Covenant of peace with the Emperor of the Turks, was afterwards perſwaded by Iulian 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;Behold thou crucified Chriſt, this is the League thy people in thy name made with me, and now have violated without a cauſe: If thou be a God, as they ſay thou art, ſhew thy power, and pour out thy wrath upon this perjured people.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; the24 battel 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,33Thereby moe bonds are broken. 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 Gods mercies and benefits, and of preſervation and redemption both temporal and ſpiritual, which tye and bind more naturally, by a natural kind of obligation: but againſt a more voluntary and deliberate Act of a mans own doing and yeilding to: ſo that, though God ſeem to paſs by other ſins for a long while,And therfore though he paſs by other ſinns, yet he wil not paſs by this. yet he wil not paſs by this. Thus God did bear with many provocations and murmurings of his people, coming out of Aegypt, five at leaſt, or ſix; But when once they, but ſo much as, yeilded to the terms of the Covenant, they were then,A large inſtance. and ever after ſenſibly puniſhed, till at length when, (in all) they had provoked him ten times, their judgement became irrevocable, ſo that he ſware in his wrath, they ſhould never enter into his reſt,Exod. 14.11, 12, 13. 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 ſtil, ſee the ſalvation of the Lord, &c. 2. At Marah,& 15.24, 25, 26. where the waters were bitter; but ſo was not God: The Lord ſhewed Moſes a tree, which, caſt in, made the waters ſweet. 3. At Sin, where they wanted bread, &c. would God we had dyed in Aegypt, &c. But the Lord ſaid, I will rain bread from heaven for you,& 16.2, 3, 4, 5 &c. 4. They tempted God twice about Manna: 1. In reſerving it till the morning, contrary to Gods command:& verſ. 19, 20 only Moſes was wroth with them. 2. In ſeeking it on the Sabbath,& v. 26, 27, 28 29. 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. Exod. 17.1, 2, 3, &c.But when once the Law was propounded to them, and they had yeelded to the terms of the Covenant, ſaying,Exod. 19. 5.8 All that the Lord hath ſpoken we wil 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 Covenant25 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,Exod. 32.7, 8, 10, 11, 14. & v. 27, 28, 35 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 Gods 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,Numb. 11.1. The Lords anger was kindled, and the fire of the Lord burnt among them in the uttermoſt parts of the camp:& v. 4, 5, 6, 33. and when ninthly they fell a luſting for fleſh and loathed Manna at Kibroth-hattaavah,Pſa. 1•6 15. quails 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,Pſa 78.30, 31 and the Lord ſmote the people with a very great plague. Laſtly, when in Pharan they murmured upon the news of the ſpies, and beleeved not God, but rebelled, and would needs return to Aegypt, 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,Deut. 1. 26-32 for in that thing they did not beleeve 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. Numb. 14.1, 2, &c 21, 23.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,Ʋſe. fourfold. 1. To juſtifie God in his judgments. Pſa 145 17. Lev. 26 25. A•p••c•tion to us of this Nation. and ſo at length, ſooner or later, certain and irrevocable ſentence paſſeth.
Ʋſe 1. This may ſerve to juſtifie God in all that hath befaln us, or which may or ſhall befal 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,26 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. Who keep not Covenant with him.And men generally would needs be admitted Chriſtians under the ſignal of the Croſs; binding themſelves manfully to•ight under Chriſts banner againſt all theſe Enemies, and to continue Chriſts faithful ſoldiers and ſervants. F•ther General.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 judg, teſtifying againſt them for their hypocriſie in worſhip, for their diſobedience in practiſe, and for prophaning 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 judg. 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,As doing contrary to the practiſe of the good〈◊〉of Iſrael. 2 Chro. •4.2, 3, 5 & chap. 15.8, 16. 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 practiſe of it by Papiſts and ſuch as were Popiſhly affected. King Aſa reſtored Gods true worſhip in both Kingdoms,Chap. 14.4. & 15.8. Iſrael and Judah, renewing the altar of the Lord: We ſought to pull down and corrupt Gods true Worſhip in both Kingdoms, England and Scotland, and to rear and ſet up Idolatrous altars to a breaden God. Ch. 15.3. with verſ. 8, 9.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 prophaneſs of moſt mens lives contrary to27 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 colour of fighting for Queen Elizabeths Religion, have fought for Queen Maries 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 ſtil give us good hopes, of a Reformation according to Gods Word, and a bringing us back to the Covenant of our God both in matter of doctrine, diſcipline and a more holy life; yet whileſt this main work of God goeth ſo ſlowly forward, whileſt diſcipline is not yet ſettled or ſo bounded as it ſhould be, and whileſt 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 our ſelves, as formerly. God will not be dallyed withal. And if God ſo judg us, as he did old Eli and his houſe,1 Sam. 3 13, 14 and that our ſins be not purged with ſacrifice or offering, and that our monethly Humiliations prove rather (as they are kept) provocations, we have none to blame but our ſelves: Gods ways and judgments will ever appear to be righteous.
2. And if we look to particular Vows and Covenants dayly broken by all ſorts, muſt not all juſtifie God,2. Particular. as holy and righteous in ſuch evils as have befaln them, or may yet befal 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 yet28 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 ſhal enquire into and examine anon.
2. In the mean time,2. To be excited and incouraged to keep Covenant with God. 2 Ch••. 13 9, 10, 11, 12. it would be much to the abatement of our fears, and to our incouragement 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 Ieroboam, 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,& ver. 17, 18. —•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,The bleſſings hereof. &c. and the children of Iudah 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,Pſa. 44 17, 18 as the Church, Pſal. 44 — All this is come upon us; yet have we not forgotten thee, neither have we dealt falſly in thy Covenant: our heart is not turned back, neither have our ſteps (or goings) declined from thy way.
3. Be we then exhorted,3 uſe. Exhortation, to renew Covenant with God; as others have done upon like grounds. 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 Iudah, 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?
291. Was it not a mercy, and a great deliverance? 2 Chron. 15.2 Chron. 15.10, 11, 12. for which thus they would ſhew their thankfulneſs, & bind themſelves to a through Reformation? 1. By occaſion of mercies and great deliverances,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 Aegypt, 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. Already received.I am the Lord thy God which have brought thee out of the Land of Aegypt. Thou ſhalt have no other Gods before me, &c.
The remembrance of which mercy is urged by Ioſhuah, to make them renew, and firmly to keep Covenant with God, Ioſh. 24.2, 3. -6.7. &c. 14. 15.-25.26, Now our deliverances have been from ſpiritual enemies alſo, as from ſpiritual Aegypt, 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 Iudah was delivered temporally, made them reſolve, ſaying, Come let us joyn our ſelves to the Lord in a perpetuall 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 theirjoyning in Arms for the Vindication and Defence of their Religion, Liberties and Laws, againſt the Popiſh, Prelatical and Malignant party,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 our ſelves? Eſpecially, if withall we conſider other hoped mercies, and the benefits of keeping our Covenant firm with God, and with our neighbour-Kingdoms; for thus we become ſtrong, yea invincible; God and30 good men being in league with us, we ſhal 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,Other good redounding hence. by unbelief and impenitency; and among our ſelves 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,Ez•k. 20, 37, 38. 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 our ſelves 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 looſly and careleſly, ready to break with God and man upon ſmall occaſions: As one being with a Maſter upon tryal, 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,22Former corruptions to be covenanted againſt. 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, Gods 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 prophane, Popiſh and Superstitious? And was not this one ground, at leaſt, of our covenanting, namely, to reſtore Religion to her purity,Preface to the Covenant. 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, with31 God, of a more pure and holy worſhip, and walking with him?
Lastly, Evils inflicted, and evils feared or threatned,33Evils. 1. Fel•. 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 befel Judah and Ieruſalem; for Loe our Fathers have faln 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;22Feared. King Ioſiah 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,2 Chron. 34, 29, 30, 31. 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 Gods mercy, arms were taken up between the Kingdoms, and (after a ſhort pacification) renewed again, which occaſioned that bloody civil War among our ſelves, 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. By the combination of enemies.Now the combination of all ſorts of Malignants, Papiſts, Athieſts, Prophane, 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 according32 to God, and as in the preſence of the Almighty, with hands lift up to him,for Reformation and defence of Religion, the honor and happineſs of the King, the Peace and ſafety of the three Kingdoms, and to joyn with all their power in the defence of this cauſe againſt the common enemies, &c.After the example of divers godly Kings of Judah, &c. Yea, for this our Nation, to ſeek God by ſolemn monethly, and other occaſional humliations,Our need of keeping our National Covenant. 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 Almanack 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 ſence or judgment in matters of that nature, ſhould be an horrible prophanation of the holy Name of God, and a dallying with holy things, to the juſt provocation of Gods 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 forraign 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•edg to keep us (under God) ſafe from forraign and domeſtique Enemies, and in the purity of our Religion and Worſhip, againſt the licentious doctrines, and practiſe of the times.
33Lastly, Then ſeeing our fears are not yet over,4 Uſe. Examination. 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,What cauſe we have to fear the return of the ſword. 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 enquire 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 enquire no further then my Text gives the occaſion. Our careleſs keeping of our ſolemn Covenant.The Army of the King of Babylon was threatned 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 threatned 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,Verſes 15, 16, -18, 22. — 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 heynous 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 Iudah) with the loſs of their King, or of their Kingly Government; I will cauſe to ceaſe the Kingdom of the houſe of Iſrael. Hoſea 1.4. & 10, 3, 4.— 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 falſly in making a Covenant. Theſe two together made their miſery compleat, 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 neighbour Nation, as we are under one King, were on all hands,Application. 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.)
34First,1 To ſ•ch as ſ•m•d•rends to our na•onal Covenant. 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,Main articles of〈◊〉not obſerved by us. with hands lifted up to the moſt high God, ſwear, and Covenant to endeavour, 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 endeavour, without respect of perſons, the extirpation as of Popery, Prelacy, Superſtition, ſo of Hereſie, Schiſm, Prophaneſs, and whatſoever ſhall be found to be contrary to ſound doctrine, and the power of godlineſs? &c. But to conſider how Hereſie, 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,The increaſe of Schi•m, & Hereſies, &c. pernicious to mens 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; wondring at the patience of God, as not able almoſt to conceive any reaſon why God doth not from heaven viſibly and remarkably ſhew his vengeance not only on the Hereticks,35 Schiſmaticks and prophane 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,Not reſtrained. whereby at leaſt a ſecret and implicite, if not open toleration is allowed to all ſorts, to think, hold, ſpread and practiſe what every one pleaſeth, and that without any viſible or real endeavours to reſtrain them. The theam is too large & unpleaſant to dilate on: Only I wil ſay (referring to what**Mr Newc•men and M•Caſe in their Sermons 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 mens 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,22To ſuch as ſtand out againſt it. 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, whileſt either they joyn 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 practiſes; or that they oppoſe and fight againſt thoſe that have ſo covenanted: They may remember how Irelands 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 befaln 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,33To all of both parties. 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,The Kingdom threatned〈◊〉ceaſe. and brought upon Iſrael, and then upon Iudah, 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,2 Kings 24.15 16, 1•, and 15〈◊〉 when he was carryed 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 Iudah 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 Iudah, 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 ▪
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