First, The seasonableness.
Secondly, The success of such engagements.
First, The seasonableness: there is a time for all purposes, and every word and action is beautiful in his own time. A public engagement is then seasonable, 1. When a land hath been full of troubles: God by such troubles prepares a people for Him in this duty. "I will cause you to pass under the rod, and so I will bring you into the bond of the covenant." And we know, we feel God hath chastised us sore of late; but in them He hath not given us over to death, that by them He might prepare us for Himself. When a land hath been full of corruptions, and a shrewd decay hath been in spirituals: by a covenant hath such a people recovered themselves, and regained their God. After the great apostasy by Athaliah, Jehoiada renewed their interest by a covenant. When Manasses and his son had suffered destruction from God, and advanced idolatry with or above God; Josiah purged all by a covenant. Our decays are evident, our corruptions destructive; our covenant therefore seasonable. Come, let us engage our hearts to approach to God. 3. When the enemy begins to fall, and God begins to shine upon His own. Asa returning from a victory, called his land to a covenant. When Athaliah was slain, the league was sworn, by Joash and his kingdom. Since this motion of a covenant is come among us, God hath, as it were, begun to draw near, in the siege of Gloucester raised, in the success at Newbery, gained. God is worming out His and our adversaries, which He will do by little and little, till they be consumed. The covenant is seasonable.
Second, The success. Come and see the works of the Lord, what wonders He hath wrought, when a people hath thus bound themselves to be His. 1. A king injuriously put from his right by an usurping hand, after such a covenant was re-established, "He sat him down on the throne of the kings." 2. A land miserably put from its peace, after such a covenant, was re-settled, peace was re-obtained; and that as a fruit of prayer, and so acknowledged, "Israel had sworn, and sought God; God was found of them: and the Lord gave them rest round about." 3. Religion craftily, and wickedly put from its purity after such a covenant, was reformed; after such a reformation continued. The engagement being made, "all Josiah's days they returned not back from the Lord God of their fathers." 4. Rebels and rebellion, basely and bloodily backed and managed against the Lord and His ways, against His people and their practices; after such a covenant, have been overthrown and subdued, "I will bring you into the bond of the covenant." Then I will sever from among you the rebels; I will chase them from their own land, and hinder that they shall not enter into the land of Israel. The Lord give this success concerning Ireland, sever out the rebels there from true subjects; chase them from their own land; and yet keep them from ever entering into our land, the land of the inheritance of the Lord.
Now these successful effects of covenanting well minded,
First, May hint to us a satisfactory reason, in case peace comes not presently. God hath some more adversaries to overthrow, to worm out; His sword hath not eaten flesh enough; neither are His arrows drunk with blood yet; with the blood of such earthly men, whom He hath appointed to destruction. The hearts of the Philistines were so hardened, that they never sought after peace, "For it came of the Lord, to the intent that they might be utterly destroyed." Who knows, whether our peace hath been denied; our propositions cast out; our treaties fruitless, for such an end as this? It was of the Lord, who hath a purpose to destroy more. God lays afflictions on His people, and they continue upon them; but in the mean space to quiet their spirits, He teacheth them out of His law, that these troubles must stay only "till a pit be digged for the wicked."
Second, May encourage us to go on. You have now armour of proof, such armour as is not ordinary, armed with a covenant: Go, saith the angel to Gideon, in this thy might. Go (say I, to every one) in this thy might, the strength of this thy covenant, and the effect will be such, as is not ordinary. When the Philistines perceived that the Israelites had brought the ark of the covenant into the battle, they cried out, "Woe unto us; for it hath not been so heretofore: woe unto us; who shall deliver us out of the hands of these mighty gods?" When your enemies shall perceive, that you come armed with the armour of a covenant with God, I hope they, struck with amazement, shall cry, "Woe unto us; we were never so opposed before: woe unto us; who shall deliver us out of the power of this mighty prevailer?" If it will thus daunt, take it with you, be strong. Again, I say, Go in the might thereof, and God shall prosper thee for ever.
III. Satisfactory. According to the condition of the person, such is the nature of the objection. One out of the malignity of his spirit, cavils against the work; another out of tenderness of conscience, scruples the taking. I shall briefly touch upon one or two, and wind up all in a few words. The queries I have met with, are such as these: two objections when I was designed to this service, were sent me in writing, which, when thoroughly viewed, I perceived nothing at all to concern our case, or covenant.
Obj. 1. Whether by any law, divine or human, may reformation of religion be brought in by arms? Ans. 1. What is this at all to the covenant, where there is no mention of arms at all? 2. What is this to our present condition, where reforming by arms is not at all the question? For if reformation of religion be the case of our affairs; then either the parliament are they that do it, or the cavaliers: not the cavaliers, for they are on the defensive: witness all their declarations. Not the parliament, for then the cavaliers will be found fighters against religion, and resisters of God. 3. I answer negatively, it is not. The sword is not the means which God hath ordained to propagate the gospel: "Go and teach all nations;" not, go and subdue all nations, is our Master's precept.
Obj. 2. Whether to swear to a government that shall be, or to swear not to dissent from such a future government, be not to swear upon an implicit faith? Ans. 1. This is nothing to the covenant, neither can I see upon what ground any should raise such an impertinent scruple. 2. It is, he that so swears, swears upon an implicit faith: for one reason against the articles of the prelates was, that they forced us to swear to the homilies that shall be set out. But these things are extravagant.