I May begin my Sermon with the words of Cyril: [...]. Cyr. A­lex in loc. This is a deep Riddle, and a darke speech. For better unfolding of it, be pleased to cast your eyes on the first verse of this Book, which will afford some light to these words, and to the whole Prophecie.

There, you shall, first, meet a poor Herdsman of Tekoah (a City of Judah, six miles south from Jerusalem,) to wit, our Prophet, a man bred up among Cattle, and a gatherer of sycomore-trees Amos 7.14, 15., suddenly Amos rubo­rum mora di­stringens, re­pentè Propheta effectus est. Hi­eron. ad He­liodor. called of God, as he followed the flock, and sent unto Israel; yea, to prophesie even at Bethel the Kings Chappel, and Court; and, there, to denounce de­struction to the King, and Kingdome, by the Assyrian; as, he after Amos 7.9, 10, 11. did.

There also, shall ye discover the People to, and against whom he prophesied; namely Israel: not the whole pro­geny of Jacob, but only the ten Tribes revolted from Reho­boam. These, being the major part of Israel, carried with them that Name. Sometimes, they are called Ephraim, from Jeroboam their first King, who was of that Tribe; as, that party which adhered to the House of David, was na­med Judah, because that was the Family from whence sprang their Kings.

That these Prophecies were directed to these ten Tribes, is further manifest by that of Amaziah, the Chief Priest of Bethel. Chap. 7.12, 13. O thou Seer, flee thee away into the Land of Judah, and there eat bread, and prophesie there: but prophesie not again any more at Bethel, &c. which shews plainly, that he prophesied only to Israel, in that place where Jeroboam the first had erected one of his Calves. There, Amos, for his boldnesse against the Calves, re­ceived many affronts from Amaziah the Priest; and, at length, a mortall blow with a Club, on his head, by Ama­ziahs sonne, after which he was carried home to Tekoah, where he soon died of that wound, as we have it from Epi­phanius In vit, Pro­phet, and sundry others Hieron. Doroth. Isi­dor. alij (que)..

In that first verse, thirdly, may you perceive the time when he prophesied. It was, in the dayes of Vzziah King of Judah, and in the dayes of Jeroboam the sonne of Joash King of Israel, two years before the earthquake, a most remarkable cir­cumstance.

The mention of those two Kings, discovers Amos to have been contemporaneous with Hosea, and Joel; yea, with Isaiah too, (whose Father he was not, although some have so conjectured;) albeit he began somewhat after them, and finished his course many years before them, by means of that untimely death, but now expressed.

These Kings reigned long: Jeroboam, 41 years; Vzziah, 56 years, computing from the 16 ^th year of his age only. To the end therefore, it might be more exactly known, about what time of their severall reignes Amos prophesied, it is said, two years before the earthquake. This was at the time wherein Vzziah (being lifted up with his many successes) under pretence of extraordinary devotion for many victo­ries obtained against the enemies of Judah, would needs go in person into the Temple and burne incense. The Priests withstood him, as attempting that, which was lawfull for none but the sonnes of Aaron only. He grew wroth with them: Whereupon (saith Iosephus Antiq. li. [...]. ca 11.) God smote the place with an earthquake, and him, by a beam of the Sunne through a crevisse of the Temple, on his mouth, which brake forth instantly into a lothsome leprosie: for which he was not only thrust out of the Temple by the Priests, but himselfe also hasted to go out, and was put from his Government to the day of his death, 2 Chron. 26.

The earthquake which then happened, shook all Ierusa­lem, and was very dreadfull. For, thereby a great part of a mountain on the west of Ierusalem, in a place called Eroge, was torne off from the residue, and removed four furlongs out of it own place, and cast partly into the high way, and partly into the Kings gardens, saith Iosephus. This, so asto­nished and affrighted the people, that they fled from it with exceeding great fear: so as, this accident became extraor­dinary famous in all Iudah and Israel.

Of this mention is made, in Zech. 14.5. where, God threatning a sore judgement to the enemies of Christ, tels them, yee shall flee like as yee fled from before the earthquake in the dayes of Vzziah King of Iudah. This happened in the 27 ^th of Vzziah, as is agreed by almost all Chronologers; who, with one consent, tell us, that it fell out at the same [Page 4] time that Vzziah was smitten with that lothsome Elephan­tiasis. Iunius indeed dissents: but his reason is easily answer­ed. For, albeit Ʋzziahs le­prosie was ve­ry remarkable: yet, an earth­quake, in Is­rael, was more rare, and ac­counted more prodigious. Lepers were common, but earthquakes never happen­ed but upon some extraor­dinary occa­sion which concerned the generall.

Amos began his Prophecies two years before that Pro­digie, which must needs be near the end of the reign of Ie­roboam the second, the sonne of Ioash, of the line of Iehu. For Ieroboam began his reign in the 15 ^th year of Amaziah 2 King. 14.23. father to Vzziah, who lived 14 years after Ieroboam be­gan Ibid. ver. 2.. And so, it must be about the 39 ^th of Ieroboam, when the word of the Lord came first to Amos.

This exact calculation of time is here of great use: for it lets us in to a clear knowledge of the state and condition of Israel, at that time when Amos uttered these words. It was, when Israel, who had been often sorely plagued with forreign, and intestine judgements, were now, through Gods melting compassions towards them, (for the Covenant with Abraham, Isaac and Iacob,) much eased and freed of many pressures; their evil neighbours (who had invaded them, and encroached upon them) being van­quished, and dispossessed of what they had usurped, and all by the valour and industry of this Ieroboam, whom God made a great instrument to save them, as is evident, 2 King. 14.

At this very season (they not improving the mercy) God sends Amos to prophesie destruction to the whole Kingdome; and, to utter these words now read unto you, by way of appeal unto themselves to convince them of the impossibility of the continuance of that blessing, while they stood off with so much pertinacie from the Lord. For, if they should (as like enough they would) plead; Can these things befall us? Are not we Abrahams seed? Hath not God struck a Covenant with us? hath he not done many and great things for us? (Just as Iudah. Jer. 3.4, 5. Wilt thou not from this time cry unto me, My Father, [Page 5] thou art the guide of my youth, will he reserve his anger for ever?) To which God makes answer, first, by way of concession, in the verse before my Text; It is true, You only have I known of all the families of the earth: that is, in respect of love, care, bounty and priviledges. Secondly, by way of Commination of the greater judgement, as a just catastrophe of their ingratitude and rebellion; Therefore will I punish you for all your iniquities. And, lest they should thinke this to be strange severity; Thirdly, He appeals to themselves, making them the Judges in their own case, whether it were possible to be otherwise, saying; Can two walke together, except they be agreed? Which interrogation comprehends in it a more vehement denial than a bare negative could expresse, and must be resolved into this proposition; Two cannot possibly walke together, except they be agreed; Your selves being judges.

For the better clearing of these words, we must a little further inquire into the subject or Persons here spoken of; and then into the Actions here predicated of them, and (by way of supposition) attributed to them for the more full conviction of Israel.

1. The subject is an aggregate, made up of severall per­sons, or parties, here called Two. Who these Two should be, Expositors agree not. Some understand it of God and the Prophet; some, of Iudah and Israel; some, of God and the Assyrian, as agreeing to come up together to destroy Israel; others, of Salmanazer and Nebuchadnezzar agreeing to de­vour both Israel and Iudah. But none of these expositions seeme so genuine and proper, as that which tells us that the expression is Parabolicall, and therefore must first be un­derstood or supposed indefinitely of any Two that can be imagined to walke together; for the Appeal lyes first in Thesi, whether they think it possible to be true of any Two in [Page 6] the world, not only men, but birds, beasts, any thing. This being first agreed upon, they are then to consider of what Two, in hypothesi, he here spake this Parable; and, to whom, God meant they should apply this Apologue, in particular. And that is, to Himselfe, and them. For these two are more plainely declared before to be, I, and You. Ver. 2. that is, the Lord who spake against them, and the children of Israel against whom he spake Ver. 1. These are the two parties, by them desired, but by him denied, to walke together, they be­ing not yet agreed as they ought.

2. Let us also inquire into the Actions which here, by way of supposition, are attributed to these parties, and they are two, walking together, and agreeing together; this, being the ground of the other.

1. Walking together, if we take it, in thesi, and in the first acception, imports any sociable, familiar, friendly congresse or companying together, either in a journey, as those two Disciples going to Emaus, Luk. 24.17. or in some short walke of pleasure or delight; as, David and Achitophel, walking to the house of God in company. Psal. 55.14. Hence is it translated to signifie Gods walking with his people in a way of mercy, which is here intended, rather than walking of his people with him in a way of duty: For however it be a walking together, that here is spoken of, yet Gods inten­tion hereby is to declare a kinde of necessity of his walking contrary to them, by bringing on the Assyrian against them. And he is here giving a reason of it, because they being not agreed with him, he could walke no longer with them in wayes of love and mercy, as he had hitherto done.

Now, Gods walking with a people, contains in it these four particulars.

1. His presence among them, leading and protecting of them by his providence and power. This is that Presence [Page 7] of God which Moses so much desired, and God promised, My presence shall go with thee, and I will give thee rest, Exod. 33.14.

2. His taking content and speciall delight in that people with whom he vouchsafes to be in such manner present, manifested by communicating unto them the very secrets of his heart. The Lord thy God in the midst of thee is mighty: he will save, he will rejoyce over thee with joy, he will rest in his love, he will joy over thee with singing. Zeph. 3.17. The se­cret of the Lord is with them that fear him, and he will shew them his Covenant. Psal. 25.14. I have called you friends, for all things that I have heard of my father, I have made known unto you. Joh. 15.15.

3. His exceeding tendernesse of them, and helpfullnesse to them in all those wayes, straits and difficulties wherein they walke with him. All companions in travell are so. (If two walke together, if they fall, the one will lift up his fel­low. Eccles. 4.10.) If any of the company in a journey be assaulted, sicke, in any want; all contribute to his succour and supply. It is so with God in walking with his people. I will walke among you, and will be your God, and ye shall be my people. Lev. 26.12. that is, I will do all for them that a fa­ther can do for his children. I will be a Father unto you, and ye shall be my sonnes and daughters, saith the Lord Almighty. 2 Cor. 6.18. Hence that promise to all and every of them, When thou passest thorow the waters, I will be with thee; and thorow the rivers, they shall not overflow thee: when thou walk­est thorow the fire, thou shalt not be burnt; neither shall the flame kindle upon thee. Isa. 43.2.

4. His being constant in all this goodnesse towards them. Walking together imports, for the most part, a con­tinued society, or constant progresse in the same way; espe­cially when applied to Morals or Spirituals. So we use [Page 8] to understand walking with God, walking in the spirit, walking in the flesh, &c. as is every where obvious in Scripture. So Gods walking with his people, implies a continuall pre­sence, a constant delight, an uninterrupted course of doing them good. I will never depart from them to do them good. Jer. 32.40. I will never leave thee, nor forsake thee, Heb. 13.5.

So then, Gods walking together with his people, com­prehends in it his speciall presence with them, his delight in them, his supplying of them, and constancy of all this unto them, as being indeed their God, and making them his peo­ple. For, this is a walking [...], together, per omnia, in every respect wherein two may be said to walke together, as the Septuagint well expresse it. But doth he thus walke with, and towards all! No, not with any; except they be agreed. I must therefore now explicate what agreement is, without which there is no such walking with them.

2. Agreeing together importeth divers things; those, which are more apposite to our present purpose, are

1. The making of peace with an adversary with whom we are at difference. Agree with thine adversary quickly, whiles thou art in the way. Mat. 5.23. Between God and sinners there is a variance, distance, enmity. Col. 1.21. This must be removed, Ezek. 16.63. and we reconciled. Acquaint now thy selfe with God, and make peace. Job 22.21. This is done when God, in Christ (laid hold on by faith) is pacified towards us; and we reconciled unto God by Christ, in the body of his flesh through death. Col. 1.23.

2. A suitablenesse of disposition and harmony of affe­ctions. This is the great attractive of amity, and motive to familiar converse, [...], &c Cyrll. in loc.. For ve­ry nature teacheth every creature to love, and consort it selfe with his like; a man, to associate with such as come neerest to himselfe in qualities and conditions. Yea, our English word [Page 9] bears so much in the very forehead of it. Hence, the Law­yers (who sometimes make use of the word, turned into Latine, as a Law terme) tells us that agreeamentum, is quasi aggregatio mentium Dr Cowel. Interpreter.: Which (however a great Antiqua­ry S ^t Hen. Spel­man, in Glos­sar. and Philologist will not subscribe unto it) is enough to assure us that, where there is no harmony in affections, there will be no familiarity in conversation, no walking to­gether: To be agreed with God then, is to come up fully to him in all suitablenesse of affections, namely, to love what he loves, to hate what he hates, to rejoyce in nothing, to delight in nothing, to be grieved at nothing but what God rejoyceth, delighteth in, or grieveth at. If he love righ­teousnesse, so must they: if he hate evil, they who love the Lord must hate evil too. Psal. 97.10. Do not I hate them that hate thee? &c. Psal. 139.21, 22. And this, not by hap-ha­zard, as we say; but, out of knowledge and choice, as knowing what disposition he is of, and thereupon bringing our hearts to agreement with him. Therefore the 72. render it, [...], unlesse they know one another. This Aquila well explains by [...]; unlesse they orderly accord together: which must import a knowledge of one anothers disposition, and a due compliance therewith.

3. The coming up fully to a person with whom we de­sire to walke, in all purposes, resolutions and conclusions; that, we purpose not one thing, and he another; he pursue one project, we another, but the same: that, what counsell we take, we take of him, and consult no other: what he would have done, and acteth in, we pursue fully with all our might. Thus the Jews fully agreed in casting out all such as should confesse Jesus to be Christ. Ioh. 9.22. So they who are agreed with God, purpose nothing, resolve no­thing, pursue nothing, but what he in his wisedome purpo­seth, resolveth and pursueth. They come fully up to the [Page 10] minde and will of God, as Caleb, Numb. 14.24. They have no projects, hold no counsels, minde no ends, use no means, but what appear to be of God and for God: resolving in this case, as the Apostle in another, ( we can do nothing a­gainst the truth, but for the truth, 2 Cor. 13.8.) we can do nothing, project nothing, conclude nothing against God, but only for him.

4. The mutuall engaging of one another by Covenant, for ever. This is the completing of all agreements, when men, to prevent disagreements, cement themselves by an in­dissoluble League. So did David and Ionathan; Their a­greement grew up into a Covenant, that their love might receive no interruption or abatement. This was done twice 1 Sam. 18.3. 1 Sam. 20.16, 17. over, to make all more sure: and the reason is gi­ven, because each loved the other as his own soul. Where love makes the agreement, it will do all it can to perpetuate it. Thus God covenanteth with his people, That he will ne­ver depart from them to do them good, Jer. 32.40. And they (when they come up to a full agreement with him) enter into an everlasting Covenant never to be forgotten, Jer. 50.5. Yea, even wicked men perfect their agreements by a Cove­nant: witnesse those, in Isa. 28.15. who said, We have made a Covenant with death, and with Hell are we at agreement: which argues a Covenant and a full agreement to be all one, who ever be the parties that so agree.

Thus you have an explication of the words in their lati­tude, with reference to their scope, to the circumstance of time when they were spoken, and to the condition of the Persons to whom they were directed. Now put all toge­ther, and it results to this maine Conclusion, which I take to be the Doctrine of this Text. viz.

Doct. How kinde soever God hath been unto a people, by his presence with them, his appearing for them, and blessing of them, for a long [Page 11] time together; yet, there is no possibility that this should hold alwayes, unlesse they be perfectly reconciled unto God, and come up to a full agreement with him.

This is, I confesse, a plain Point, but of such great and universall concernment, that should I spend the whole time allotted for this Exercise, in the very repeating of it over and over again, I might well avow it (as sometimes Latimer said, in a Sermon at Court, touching those words, Take heed, and beware of covetousnesse.) to be the best spent time, that ever I had the happinesse to imploy in such an honour­able Audience; and, the best service that ever was perform­ed to you, if God should please to set it home upon your spirits. But because such I should soon preach to the bare walls, by running such a course. I shall therefore 1. Give you some Scriptures that declare Gods minde in this parti­cular. 2. Adde some Instances of Persons and Nations, upon whom this hath been made good. 3. Inquire into the Grounds why it must be so. 4. Shut up all with some Vses.

1. For Texts of Scripture positively declaring this to be Gods will: one you have in Eccles. 8.11, 12. Though a sin­ner do evil an hundred times, and his dayes be prolonged: that is, not only spared, but abundantly blessed; (for all bles­sings are often comprehended under length of daies Exod. 10.12. Ephes 6 2, 3. Prov. 3 2. & ver 16. Psal. 91.16.,) yet, surely, I know (saith the Wise man) it shall be well with them that fear God, which fear before him: that is, they shall fare well alwayes, as being agreed with him (for, fearing of God, is put for covenanting with God; Ier. 32.40. ( But it shall not be well with the wicked, neither shall he prolong his dayes which are as a shadow; because he feareth not before him. He may prosper a while; but, a night of misery is drawing on, that will easily eclypse all his momentany happinesse; and that, for want of agreement with God; which is the same with [Page 12] not fearing of God; as from that place of Ieremy but now al­ledged, is fully manifest.

Another Scripture you have in Prov. 11.18. The wicked worketh a deceitfull worke, but to him that soweth righteousnesse shall be a sure reward. Wicked men many times pretend very fair for God; they have many specious and glorious pre­tences to varnish over and carry on their private interests and selfe ends. They can worke upon, and make advan­tage of every humour, of every season. If gain be the likeliest lure, Demetrius knowes how to raise a whole Ci­ty in an instant, to banish Paul and his company from Ephe­sus; if he but once tell them; Sirs, ye know that by this craft we have our wealth. This is argument enough to uphold the grossest Idolatry in the world, among men that care for no other godlinesse but gain, Acts 19. If Religion be in fashion, they can, with Herod, make great shew of devotion, and court Iohn Baptist with extraordinary respects, hoping that their fawning upon, and complementall complying with a man so eminent among the people, may make them passe for religious men, and carry on any designe under co­lour of Religion, with which the multitude (they know) are some times more moved, then with their own gain or liberties. But, however they may cousen uncautious men for a while, yet, mendacia non diu fallent, hypocrisie will at length be unmasked, their glozings will be in time discovered; and then, all that they have done will prove but a deceitfull worke to themselves, as it was before unto others. Yea, their craft will deceive none so much as themselves. Only they who are upright and sincere with God, that sowe righteousnesse, as men that are agreed with God, and are for God in uprightnesse, reap a sure reward, because God walkes for ever with them. The end of such men is peace Psal. 37.37..

As this is the Rule of Gods proceedings with parti­cular persons, so is it the course which he professeth to hold with whole Nations and Kingdomes. Witnesse, Ier. 18.9, 10. where he saith, At what instant I shall speak con­cerning a Nation and concerning a Kingdome, to build and to plant it (which is, to walke with it) if it do evil in my sight, that it obey not my voice (which is all one with not agreeing with him) I will repent of the good wherewith I said I would benefit them: that is, I will walke no longer with them. Tros Tyrius (que) mihi nullo discrimine agetur. This is Gods Rule of walking with Persons and Kingdomes.

2. Come we next to some instances and examples, of Persons and Nations with whom God hath so proceeded.

1. For Persons. Look upon Eli and his house, Saul, and Vzziah, as sad examples in this kinde. As for Eli and his house: God had done great things for him; and so, had walked with him very graciously for a long time together. The Office of High Priest was setled upon him by speciall grant of God himself, when in ordinary course it pertain­ed to Eleazar Num. 20.26. 1 Chro 24.1, 2., (after Nadab and Abihu his elder bre­thren were cut off;) Ithamar, from whom Eli sprung, being the youngest Num. 3.2. 1 Chro. 6.3. sonne of Aaron; And, Eli the first High Priest of Ithamars house, as Josephus affirmes Antiq. 5. ca. ult., and Abulen­sis in 1 Sam. 2. q. 28. proves. But when God saw the wickednesse of Elies sonnes, and his remissnesse towards them, God, after all this honour, sent him this heavy message, 1 Sam. 2.30, 31. I said indeed, that thy house, and the house of thy father should walke before me for ever: but now, the Lord saith, Be it farre from me. For them that honour me I will honour, and they that despise me shall be lightly esteemed. Behold, the dayes come that I will cut off thine arme, and the arme of thy fathers house, &c. God first cut his family short, and then, after four gene­rations, took that Dignity of the High Priesthood from [Page 14] his house. For, after Ahijah, Ahitub, Ahimelech (slain by Saul 1 Sam. 23.16, &c.,) and Abiathar Ibid. ver. 20. (put from the Priesthood by Solo­mon, that he might fullfill the word of the Lord which he spake concerning Elies house in Shiloh, 1 King. 2.27.) the Chief Priesthood was taken from Ithamars line, and restored to E­leazars family, by Solomon, who setled it on Zadok that de­scended from Eleazar 1 Chro. 6.8., in whose race it continued, not only untill the Maccabees, but even to the last destruction of the Temple and City by the Romanes. So severe is God to­wards those with whom he hath some time walked by emi­nent mercies conferred on them, if care be not taken to a­gree with him, as he requireth, upon receit of those mercies.

How God walked with Saul (our next instance) appears in part by that of Samuel, 1 Sam. 15.17. When thou wast lit­tle in thine own eyes, wast thou not made Head of the Tribes of Israel? And the Lord anointed thee King over Israel: and that, when he least expected it; while he was seeking his fathers Asses. But this high Honour not drawing his heart to agreement with God, the Lord rejected him from being King, ver. 26. and repented that ever he had made him King, ver. 35. He had not reigned three years when this sentence passed against him, and began to be executed on him in a terrible manner. He held the Throne indeed 37 years af­ter that doom pronounced, (for he reigned in all 40 years Acts 13.22.) but liv'd and died a most miserable forlorn wretch; being forsaken of God, haunted by an evil spirit, macerated with envy, and tearing himselfe with rage against David, crossed and cursed in every thing he went about: and, at length, when he saw three of his sonnes, Jonathan, Abinadab and Malchishua fall in one day at Gilboa by the sword of the Philistines, he fell upon his own sword, and became his own butcher, 1 Sam. 31.4. His son Ishbosheth (the only legiti­mate son that survived him) did indeed by the aid of Abner, [Page 15] mount the Throne, and made a shift to keep it two years 2 Sam. 2.10.. But, Abner (upon a base quarrell) revolting, two of his Captains, Baanah and Rechab, murdered him upon his bed 2 Sam. 4.7., carrying his head to David to purchase their peace. After all this, God sent a sore famine upon Israel three years to­gether, in the reign of David, for Saul and his bloody house, because he slew the Gibeonites 2 Sam. 21., contrary to the Oath of Io­shuah Josh 9.15. made to their Ancestours: which famine could not be removed, untill David had delivered seven of Sauls sonnes to the Gibeonites, who hung them up all in one day before the Lord in Gibeah of Saul, and so that plague stayed. Thus we see how contrary God walked unto Saul, both li­ving and dead, because Saul made no better use of Gods walking with him in advancing of him to so much honour.

Vzziah (our last instance) had great experience, in the former part of his reign, of Gods walking with him in a ve­ry gracious manner, so long as Vzziah sought the Lord in the dayes of Zechariah the Priest. For God made him to prosper, and helped him against the Philistines, Arabians and Mehunims, the Ammonites, and whom not? So that his name became great and formidable over many Countries: for he was marvellously helped untill he was strong, 2 Chron. 26. But then, instead of coming up to God fully, his heart was lifted up unto his destruction, for he transgressed against the Lord his God, and went into the Temple to burne incense. Then God walked contrary to him with a witnesse. He smote the Temple and City with a most dreadfull earthquake, which so amazed and affrighted the whole City, that they fled out of Ierusalem Zech. 14.5. for fear of being destroyed by the fall of hou­ses, or opening of the earth. And, by this earthquake, a part of the roof of the Temple was opened, whereby a beam of the Sunne smote Vzziah on the mouth with a lothsome scabb, that instantly brake out into a terrible [Page 16] Leprosie all his body over, which could never be cured to the day of his death: as was hinted before out of Io­sephus.

2. From Persons, let us ascend to whole Nations and Kingdomes. And first, look upon Israel in Egypt. How did the Lord redeem them thence, and walked with them even thorow the red sea, going before them in a cloud by day, and in a pillar of fire by night, and bare them as a man bears his sonne, in all the way that they went Deut. [...].31., insomuch as within the space of a very few moneths, he brought them to the very bor­ders of Canaan, even unto mount Hor, Numb. 20.23? But there, instead of comming up to a perfect agreement with God who had shewed them such mercy, they fell to mur­muring; wishing themselves in Egypt again, or that they might die in the wildernesse, rather then adventure to go up and possesse the Land which God had promised them, be­cause they had heard of the Anakims and other Giants there, that would oppose and withstand them. For this, God instantly smote them with a very great mortality, and doomed them to a fourty years pilgrimage in the wil­dernesse, that all who had murmured against him, might be cut off, before he brought their children into Canaan, Numb. 14.13. When they saw their errour, and smarted for it by the plague, they who before would not go up, when com­manded, would now needs adventure upon it when they were forbidden; telling Moses, Lo, we be here, and will go up to the place which the Lord hath promised, ver. 40. No, saith Moses, it is now too late: the Lord will not go with you; and the reason he gives them was this, because ye have turned away from the Lord, therefore the Lord will not be with you. They who would not agree with God, to go up when he bad them, found him now to walke contrary to them, when they were afterwards willing to go of their own heads: for, [Page 17] some of them who after Moses had forbidden them, adven­tured presumptuously up into the hill; but, the Amorites which dwelt in that mountain, came out against them, and chased them as bees, and destroyed them in Seir, even unto Hormah, Deut. 1.43, 44. selfwild obedience is but transgression.

Afterwards, when God was again pleased to walke fur­ther with Israel thorow the wildernesse; see how Moses ex­presseth Gods tendernesse to him, Deut. 22.10, &c. He found him in a desert Land, and in the waste howling wilder­nesse: He led him about, he instructed him, and kept him as the apple of his eye. As an Eagle stirreth up her nest, fluttereth o­ver her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did leade him, &c. Here was walking with a people beyond all parallel. But when Ieshurun waxed fat, and kicked, and forsook God which made him, and lightly esteemed the rock of his salvation; God would walke no longer with him, but abhorred him, hid his face from them, and a fire was kindled in his wrath that burned to the lowest hell, &c. Thus Gods mercies abused turne into fu­ry. God will not walke alwayes with Israel himselfe, except He and they be agreed.

I will not stay you with the story of Israel after it was divided from Judah. Their Tragicall story is very well known. Let us a little behold the case of Iudah. How much God protected, blessed, exalted Iudah, and delighted to walke in the midst of her, none conversant in the sacred story can be ignorant. How farre he made Iosiah instru­mentall to carry on the worke of a great and glorious Re­formation, by purging the worship of God, casheering Ido­latry and Idols, rooting out of Sodomitry, restoring the Passeover, and entring into a solemn Covenant, causing all Iudah and Israel to stand unto it; who is such a stranger in Israel as not to know? Who would beleeve that such a [Page 18] worke should end in desolation of the Kingdome so Re­formed; especially when Iosiah was so upright and sincere, that there was no King before, or after him, like unto him?

Howbeit, even then it happened to Iudah, as afterwards to the Romane Empire, which by the piety and zeal of Con­stantine became Christian (but not in sincerity) yet met with ruin, instead of establishment. For, notwithstanding all this, Iudah never came up to a full agreement with God: their hearts never closed with him, but upon the first op­portunity, under his sonne Iehoahaz, revolted to Idolatry. Therefore the Lord, who had so highly exalted them, brought them down wonderfully Lam. 1.9., never leaving to walke contrary to them, untill he had romoved Iudah out of his sight also, 2 King. 17.

And albeit Iudah returned from Babylon, yet the last de­struction of the Jews by the Romanes was farre more bloody and fatall, then all their captivity under the Caldeans. For, in the former, we read but of 26000 captives (2 King. 24.16. Jer. 52.30.) the number of the slain, being not so con­siderable, as to be recorded. But in the other, Josephus Lib. 7. de Bell. Iud. cap. 17. tels us that there were eleven hundred thousand slain and de­stroyed, and ninety seven thousand taken prisoners; of which number eleven thousand perished by famine, many were cast to the wilde beasts to be devoured, and others cut off by the sword on the Romane Theatres, meerly to make them sport at their publique solemnities and tri­umphs. And thus saith the same Author, that famous Ci­ty of Jerusalem, which from the first foundation of it had stood 2177 years Ibid cap ult., miserably perished. [...], &c. neither her grey hayr'd antiquity, nor her infinite riches, nor her universall fame all the world over, nor the great glory she obtained for Religion, could priviledge her from such a catastrophe, when God, for her [Page 19] not agreeing with him, set himselfe to walke contrary to her. So terrible is God where great mercies have been greatly abused. Nor is it in vain when he saith of any people with whom he hath walked, Woe unto them when I depart from them, Hos. 9.12. It were easie to multiply instances of this kinde. The seven famous Churches of Asia, yea, all the Easterne Churches who (God walking with them) were able to swim comfortably thorow all the bloody streams of the ten Persecutions of the Primitive Church, were at length drowned and devoured by their own errours, here­sies, emulations, rents and schismes, and became a prey to the savage Saracens and Turkes unto this very day. Ger­many, yea England too can furnish us with too many ex­amples of the same nature, that all give testimony to this truth. But I forbear them, and hasten to the third thing propounded, viz. The Grounds of the point which we have in hand.

3. The Grounds 3. The Grounds of the Point. and Reasons, why this is and must be so, are manifest in great part from what hath been before spo­ken in opening the nature of that agreement which is here intended. I shall therefore touch the more briefly upon them.

1. Enemies not reconciled, will not walke together. Yea, 1 nothing is more shunned then the company of an enemy. One house, yea sometimes one City, one Kingdome cannot hold them both. They flee one another as farre as they can. If they do meet, it is to mischief one another, as we see daily in Duels and battels. If they walke together, it is as Cain walked with Abel in the field Gen. 4.8., or as Joah with Ab­ner, when Joah took him aside in the gate to speak with him peaceably, or friendly, but smote him on the fifth rib that he di­ed 2 Sam. 3.27.: or as the same Joab saluted Amasa, with one hand ta­king Amasa by the beard to kisse him, and with the other [Page 20] stabbing him to the heart 2 Sam. 20.9, 10.. How then, can men who have not made their peace with God, nor come to any agreement with him, expect that he should alwayes walke with them in a way of mercy? God and they are enemies by means of their wicked workes. And that may truly be said of him and them, which himselfe once spake of those three sheepherds whom he cut off in one moneth. Zech. 11.8. My soul loathed them, and their soul abhorred me. Therefore, they walke con­trary to him, and must expect that he will walke contrary un­to them, Lev. 26.40, 41. Or, if he do walke with them, it will be as the executioner with a malefactour to the place of execution, as a Fowler with the birds, or as a Lion with his prey which he intends to tear and devour: When they go (saith the Lord of such as are not agreed with him,) I will spread my net upon them, and bring them down as the fowls of Heaven, Hos. 7.12. I will be unto Ephraim as a Lion, and as a young Lion unto the house of Iudah: I, even I will tear, and go a­way, I will take away, and none shall rescue them, Hos. 5.14. And, as one enemy takes delight in the destruction of ano­ther; because revenge is sweet, whatever it cost; so will the Lord, in the confusion of those whom sometimes he rejoyced over to walke with them for good. Thus himself expressely tells Israel, in case of disobedience continued, without making their peace and agreement with him, It shall come to passe, that as the Lord rejoyced over you to do you good, and to multiply you; so the Lord will rejoyce over you to destroy you, and to bring you to nought, Deut. 28.63.

2 2. There can be no suitablenesse of affections and dis­positions, where persons are not agreed. What one loves the other will hate, what one desireth the other abhorreth, what delights the one vexeth the other; If one of them be merry, the other will be sad, or sullen, or angry. And this must needs make them shun all walking and converse toge­ther. [Page 21] This also is the case between God and men untill they be agreed. There is no suitablenesse of disposition, but rather an antipathy. If God love the good, and hate the evil, men will hate the good, and love the evil, Mich. 3.2. If God delight in him that is upright in his way, Prov. 11.20. the same man is an abhomination to the wicked, Prov. 29.27. If they know he delights not in such or such a thing, they will make choice of that the rather: they choose that wherein I delight not, saith the Lord, Isa. 65.12. If God re­joyce in doing good, they will rejoyce in doing evil. When thou doest evil then thou rejoycest, Ier. 11.15. And upon this ground it is, that God and they cannot walke together. For therefore it is that the Lord seems there to stand and won­der at his peoples coming into his house; What hath my be­loved to do in my house? as if he should say, what mean they to come so neer me that are so crosse to me in disposition? we can have no entercourse together, we must needs for­bear company. There must be agreement in disposition, before there be a walking together with any content and af­fection.

3. They who are not agreed, do ever crosse, and clash in all 3 their projects and designes; so as, if they do happen to con­verse together for a while, by reason of some common re­lations, or publike imployments, they will yet (under-hand at least) undermine and thwart one another, as Hushai did Achitophel 2 Sam. 17.14.. So it is with men whom the Lord is pleased sometimes so farre to walke with, as to make use of them in some speciall services that he sets them upon. They may perhaps carry on his worke so long as Gods way and theirs lye together, but they have ever a designe of their own in their eye, contrary to Gods designe; and, they will carry on their own, whatever become of His. Therefore God useth them so farre as to bring his own counsels to [Page 22] passe by them; and in the conclusion, he falls upon them and breaks them to pieces, when he hath no further use of them. And so, he that can be content to walke with them, that is, to assist and prosper them while they be imployed in doing his worke, will walke no longer with them, when his worke is done. Thus, Gods end in sending the Assyrian as the rod of his anger against an hypocriticall nation, was only to humble them for their sins. But, the Assyrian meant not so, neither did his heart thinke so. He meant to make a con­quest of them for himselfe, not to subdue them unto God. The issue therefore was, that when the Lord had performed his whole worke upon mount Zion, and upon Ierusalem, he would punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks, Isa. 10.11. So, Gods end in setting up Iehu, to cut off the house of Ahab, was, to execute justice on Ahab for his Idolatries. Iehu is willing to undertake the service, the reward whereof was no lesse then a Kingdome. And, so farre as concerned the destruction of Ahab, let Iehu alone; he would not be long about it. For, no sooner was he anointed (although but in a private room) but he vi­gorously set upon it 2 King 9.13.. But, when he had cut off Ahabs house, he so much minded a Crown, that, whatever his Zeal for the Lord was, he would rather be as grosse an Ido­later as ever Ahab was, then hazard the losse of a King­dome so suddenly and easily gotten, by destroying those Idols which Ahab worshipped. Therefore, however God rewarded him according to his promise, with a lineal succession to that Crown to the fourth generation; yet, this word being made good, the Lord would walke no lon­ger with him, but avenged upon the house of Iehu that ve­ry blood which by Gods command he shed in Jezreel, be­cause of his hypocrisie and selfishnesse in the doing of it. And so, the Lord utterly destroyed both him and his house.

4. Where there is no Covenant stricken, there can be no 4 constant walking together, although there should be a kinde of truce or temporary agreement for a season. Men that de­sire a firme and perpetuall amity and entercourse, use to set­tle their agreement by the strongest bond of a mutuall Co­venant, as Ionathan and David. Now then, when men will not come to a Covenant keeping, as well as a Covenant ma­king with God, it is impossible they should long agree or walke together. Their hearts will fit loose from each o­ther, and every trifling occasion will make a breach. It is an everlasting Covenant, that is the foundation of perpetuall friendship, and of walking constantly together in a way of love. Therefore, when God would assure his people that he would walke with them for ever in a way of grace and love, he saith, I will make an everlasting Covenant with them, that I will not turne away from them to do them good, Jer. 32.40. And they also do the like with him. Ier. 50.5. Come, say they, and let us joyn our selves to the Lord in a perpetuall Co­venant that shall not be forgotten. Where then there is no Covenant smitten, there can be no constant walking together; because such are without God in the world, Ephes. 2.12. that is, without any solid interest in him, or league and agreement with him, that may be a foundation of constant mercy from him.

And now (Right Honourable and Beloved) give me leave in the Vse and application of this Point, to deal plain­ly and faithfully, as for God, and from God, before whom ye are come this day to humble your souls, and to seek of him a further blessing upon your selves and all the three Kingdomes: yea, so to take hold of God, as to prevail with him to walke together with us in a way of blessing and mercy for ever.

And first, this Point will helpe us to judge what is like to Vse 1 [Page 24] be the issue and event of all those concussions and convul­sions under which we labour, in this time of universall earthquake, that, at present, seems (to the eye of sense at least) to threaten the demolishing and swallowing up of all the Churches of Christ: and how farre we may expect Gods walking with us in our troubles.

It cannot, without great ingratitude and impudence, be denied that He hath graciously walked with our Parlia­ment all the time of their sitting (even five years together, within five dayes This Parlla­ment began, Novemb. 3. 1640.,) to the admiration, if not envy, of the neighbouring Nations. Insomuch, as all other Protestant Churches and States that look Heaven-ward, have their eye and heart upon our Parliament, as Iacob upon his Benja­min. For, as he accounted his life to be bound up in the lads life Gen. 44 30., so they reckon their welfare and happinesse to be wrapped up in the safety and prosperity of this Parliament; even as all the Popish crew and prophane Atheisticall Be­lialists do measure their hopes by the good successe of the publique Incendiaries of this and the other two Kingdoms, in this bloody warre of theirs for the extirpation of our Religion, Laws and Liberties all at once.

How hath the Lord guarded, guided and enabled our Parliament to bring back from the grave, even a dead Kingdome, whose Laws and Liberties had yeelded up the ghost; and, to revive Religion, which lay drawing on to­ward her long home, expecting every moment to breath her last; Popery having long since prepar'd her winding-sheet, and the soveraign power being imployed to draw a­way her pillows, and to close up her eyes!

How marvellous have the outgoings of our God been toward our Armies even from the beginning, when it was more to bring an Army into the field, then now to lead it thorow the Kingdome! At the first taking up of this [Page 25] Warre, the Popish, plotting, destructive faction, looked upon the very Nobility and Gentry of this Kingdome who adhered to the Parliament, with as much superciliousnesse and scorne, as sometimes Tiberius and his Court-Parasites beheld the Romane Senatours O homines ad servitutem na­ti!, coming in a servile way to visit him, after he had, by the instigation of Sejanus and o­ther lewd Counsellours and companions in evil, to be rid of that great Councell withdrawn himselfe from Rome, first into Campania, and then into the Island of Capres, where he might be most remote from the Senate, and more free to contrive the ruin of it, as well as to act wickednesse at his pleasure with his minions, without interruption or controll. If any were sent from our supreme Senate, or from the Army, with humble Petitions and seasonable ad­vice, they were looked upon with so much contempt and scorne, as if they came rather to be made a sport to all the scumme of man-kinde, then to offer any thing worthy the acceptance of reasonable men. And as for the generality of this Kingdome, they having been so much over-awed and accustomed to an iron yoke of Arbitrary power, it was too too evident that the ancient English generosity of spi­rit, was degenerated into so much poornesse and pusillani­mity, that it was a very difficult worke to draw together any considerable power at first, to withstand that strong torrent of violence and oppression, which had for so long time carried all before it, and broke down whatever stood in the way to oppose it, and began to plead prescription a­gainst all Law and Justice. Our condition therefore at that time (when the enemy presumed that none durst be so hardy as to appear in Armes against them) required more then ordinary spirits, to break the ice, and to appear in the head of an Army, or Navy, to give the first onset and charge against a party so great and puissant, so inveterate [Page 26] and subtile, so combined, so many years preparing, so many wayes assisted, and so strongly backed and counte­nanced by the Royall Majesty, which they had also deeply ingaged for the destruction of all that the faction had ne­cessitated to take Armes in defence of the Royall Autho­rity, as well as of the Laws and Common Liberties. Yet even then God stirred up some Noble and Publike spirits from among the Governours of Israel, who offered to sacrifice themselves willingly among the people Judg. 5.9., whom God went along withall, and did great things by them, wherein we greatly rejoyced, what ever the unthankfull world (apt to cry Hosanna, one day; and, stone him, the next) when their own turne is served, please now to barke to the contrary.

But, this last Summers successes have been beyond all expectation, and almost beyond credibility. The right hand of the Lord hath so visibly smitten thorow the loyns of our proud enemies, that even themselves must confesse, God hath every where sought for us against them. How many victories have been obtained! Towns and strong holds wonne and recovered! and the strength of the enemy how is it every where broken! This is so marvellous in our eyes, that we are like men that dream, scarce daring to be­lieve our own eyes. Oh that we could more exalt our God, and give unto him the glory due unto his Name, for so ma­ny, so great, so glorious salvations afforded to his people by his own Almighty arme stretched out for them in so emi­nent a manner.

But will God thus walk together with us for ever? He alone that is our strength, our buckler, the horne of our sal­vation, and our high Tower, grant it may be so: and cursed be that man who shall so much as in his secret thoughts desire it may be otherwise.

Howbeit remember the Text, and remember the Do­ctrine [Page 27] which it hath yeelded us, together with the In­stances whereby it hath been abundantly confirmed. There must be an agreement (yea, another manner of ugree­ment then most are aware of) between God and us, be­fore I dare promise any long continuance of his walking with us, as he hath hitherto done. Nay, I must pronounce the contrary from the Lord, and do here call God and all his people to witnesse this day of that I speake, namely that it is as possible for light to walke with darknesse, for Christ to keep company with Belial, for one contrary ex­treme not to oppose the other, as for God and England to walke long together, while they be upon no better termes of agreement, then (for ought appears) they be yet come unto. Let our Parliament and Counsels consult, let our Armies fight and be as prosperous and expeditious as Cae­sar, when he every where made that good, Veni, Vidi, Vici: Let the enemy be every where routed, scattered and shat­tered all to pieces before our forces; yea, let the great City be never so strongly fortified, guarded, united, yet, unlesse God be really and fully agreed withall, I must say (mutatis mutandis) unto them and you, as sometimes Jeremy of the Caldeans, who for a while were forced to quit their siege of Jerusalem when Pharaohs Army was upon their march against them; and when the people grew confident that now the worst was past, and the danger was over; Deceive not your selves, saying, The Caldeans (I say, Cavaliers) shall surely depart from us: for they shall not depart. For though ye had smitten the whole Army of them that fight against you, and there remained but wounded men among them, yet should they rise up every man in his Tent, and burne the City with fire, Jer. 37.9, 10. It is not multitude or strength will do it: there is no King (therefore no Kingdome) saved by the multitude of an host Psal. 33.16. They are but vain words, to say, I have counsell and [Page 28] strength for the waare 2 King. 18.20.. How soon can the Lord make that good upon England, which he once brought upon Egypt, Isa. 19.11. The Princes of Zoan are fools, the counsel of the wise Counsellours of Pharaoh is become brutish, &c. Let them tell thee now what the Lord of Hosts hath purposed upon Egypt, ver. 12. The Princes of Zoan are become fools, the Princes of Noph are deceived, they have also seduced Egypt, even they that are the stay of the Tribes. The Lord hath mingled a perverse spirit in the midst thereof, and they have caused Egypt to erre in every worke thereof, as a drunken man staggereth in his vomit, ver. 13, 14. So that we see it is neither strength nor policy, Ar­myes nor Counsels that can save a people not agreed with God. To all such the Lord saith, Woe unto them, for they have fled from mee: Destruction unto them, because they have transgressed against mee, though I have redeemed them, yet they have spoken lyes against mee; that is, they have made false protestations and vowes unto me, of that fidelity and ser­vice which they never performed, (as some expound that of the Prophet) Hos. 7.13. Therefore, woe unto them. But you will perhaps plead; we are agreed with God, we have entred into solemne League and Covenant with him: What lack we yet? To this I answer, that it is not the making, but the keeping of a Covenant with all integrity and zeale, that argues our Agreement with God. For, as there be some, who in words professe to know God, yet in workes deny him; So are there not none who make a great deal of stirre to enter into a Covenant, and seem for a while to be as zealous as Josiah, to bring all others into the same bond also; yet are Covenant-breakers, and further off from true Agreement with God, then many of the ignorant brutish heathens, who are strangers from the Covenant of promise, without hope, and without God in the world Ephes. 2.12.. For Covenant-breakers, are ever neere of kin to haters of God, Rom. 1.30, 31. and so cannot [Page 29] truly be, nor said to be agreed with him.

To the end therefore we may be the better and more Vse 2 deeply humbled before the Lord this day, which is so­lemnly set apart for that purpose, let me adde a second Vse of Examination and Tryall, whereby we may better discerne whether yet we be agreed with God, or not, To search and try our wayes Psal. 3, 40., is not only our duty, but the constant pra­ctice of all Gods people. Now for tryall, call to minde what hath bin said in Explication of the Text, and Confirm­ation of the Doctrine. For I love to inculcate the same things, rather then to abound in variety, because I desire more to profit than to please.

1. If we be agreed with God, we are reconciled to him. Rule. 1 Reconciliation is the first thing in Agreement, where Enmity hath gon before. And by Reconciliation I meane, not on­ly the pacifying of Gods wrath towards us, by removing the guilt of sinne; but the purging out of that naturall enmity and malice that is in our mindes and whole man by wicked workes, against the holy nature and minde of God: so as, there is no longer that studyed and industrious thwarting and crossing with him in our conversation and actions, which is dayly to be found in enemies not reconciled. Now then, is the way wardnes, Trial. malice and fiercenes of our natures taken off, and our hearts subdued unto God? Is the inward frame of our spirits for God, for Christ, for the things of God? Have we friendly and cheerfull coun­tenances towards God, his wayes, and servants? Have we kissed the sonne, as they who are content or desirous to submit to his Scepter? Or have we not rather sent him a message of defiance, by our words and actions, to let him and all the world know, we will not have this man reigne o­ver us Luk 19.14.? If it be thus, flatter not your selves with vaine imaginations; Do not thinke a few good words, or the ta­king [Page 30] of a formall Covenant, will satisfy him: he hath al­ready declared your doom, Those mine enemies, which would not that I should reigne over them, bring hither, and slay them before me, Luk. 19.27.

Rule. 2 2. If we be agreed with God, our spirits, wils and affe­ctions are wholly for God, there is a suitablenes, corre­spondency, sympathy with God, we love, hate, rejoyce, greive, and exercise every affection as we finde God to stand affected. Gods joy, gains, losses will be accounted our own. If he be dishonoured, reviled, reproached, we lay it to heart as falling upon our selves. If any wrong be done to him in his name, Ordinances, House: we presently kin­dle at it as done to our selves. For thy sake, saith David, I have borne reproach, shame hath covered my face, the zeale of thine house hath eaten me up, and the reproaches of them that reproached thee, are fallen upon me, Psal. 69.7, 9.

Trial.Try then the present frame of our affections by this rule: Have we learned to deny not only ungodlines and world­ly lusts, but our own selves, our wit, wisdome, deerest affections; and to bring our hearts to an exact compliance and correspondency with the Lord thorowout. Do we study and observe his disposition, (as men study the hu­mours and inclinations of their Prince.) do we love, hate, rejoyce, greive, where God doth, and as God doth? Nay rather, do we not love what God hates, and hate what he loves? Do we not hate the power of Godlines, rejoyce in iniquity, repine at a thorow Reformation, greive to see that worke so likely to prosper to the prejudice of our greatnes, profits, interests, pleasures, lusts, &c. If this be our case, if we deal with God, as Peninnah with Hannah, when she provoked her sore to make her fret 1 Sam 1.6., The Lord will be quit with us, and as we provoke him by our crossenes and peevish disposition, he will provoke us with a [Page 31] witnesse, and resolve, as Deut. 32.20. I will hide my face from them, I will see what their end shall be, for they are (a crosse piece) a very froward generation. Their disposition is very averse from mine, there is no sutablenesse between me and them in affections, therefore no constant walking together.

3. Where there is agreement with God, there is no dri­ving Rule. 3 on of designes, counsels, ends of our owne that may thwart or prejudice Gods. If God require our service, ayd, assistance, our answer will truly and readily be, like that of Jehoshaphat to Ahab, I am as thou art, my people as thy people, my horses as thy horses, (1 King. 22.2.) And we will be with thee in the warre, 2 Chron. 18.3. We will not be biassed by correspondences, compliances, self-ends, am­bition, any thing, but study how to promote and carry on Gods work, whatever become of our owne. Thus Saul (afterwards a Paul) before he was agreed with God, cros­sed and persecuted Gods designe of spreading the Gospel: but once humbled and converted, he layes aside all his own project, and is wholly for God, Lord, what wilt thou have me to doe? Act. 9.6. He is now no longer for persecution of the Gospel, which was his own busines, but for the pro­pagation of it, which was Gods. Trial. Let us then consider whose worke, ends, and interests we endeavour most to promote. Are we for God, for Christ, for his maine de­signe, in all we doe? Can we be content to perish, so Gods cause and counsells may prosper? Is it our meat and drink to doe his will, although his will should thwart our own, &c. Are we willing to adventure our selves and all we have for Christ, not counting estates, honours, fami­lies, no nor our very lives deare unto us, so we may set forward his Gospel, and the power of Godlines? then take comfort. But if we make use of God, as cunning Polititians do one of another, pretending a great deale of [Page 32] respect and service, meerly to out-wit each other, and to drive on their own ends, as Tiberius and Sejanus, of whom Suetonius reports, That Tiberius in favouring Sejanus had one designe, and Sejanus in serving Tiberius had another. ( Tiberius meant that his affection to Sejanus should be of use to himself, and Sejanus in obeying the Emperour aspi­red to the Empire. Tiberius intended to serve him of the craft and subtilty of Sejanus to ruine the house of Germani­cus, and to raise his own: Sejanus resolved to make his way to the Empire by the ruine of them both.) If it be with us as with God and Jehu. God meant to exalt Jehu for the ruine of Ahabs house for Idolatry, and Jehu made use of Gods commission and providence, to raise his own fami­ly, and to keep up Idolatry; God will search this out, and at length, as Tiberius was the ruine of his great Favourite Sejanus, so will God be of us, how much so ever he make of us at the present.

Rule. 4 4. Where there is an Agreement with God to purpose, it is firmed and established by a Covenant. I have sworne, and I will perform it, that I will keep thy righteous judge­ments, Psal. 119.106. David had two things equally in his heart, the entring into a Covenant, and the keeping of it, and he bindes himself by an Oath unto both alike. He will not only vow, but pay. Nor will he content himself to doe so for a while, so long as he is in a distresse, and then (when his own turne is served) study to cast it off by de­grees, putting new glosses and senses upon it to elude and evade the true meaning of it, or laying aside the vigorous execution of it (first, for a season, and then altogether,) up­on politique pretences. But he will keep it alwayes, even unto the end. It is with him, an everlasting Covenant that shall never be forgotten Jer. 50.5.; as well knowing that God hath no pleasure in fooles, and that it is better not to vow, then to vow, [Page 33] and not pay Eccles. 5.4, 5. Yea, so punctuall was David in keeping Co­venant, that he would never forget that which once he had made, but to a man, to Jonathan his friend: not only when he had need of Jonathan, and Jonathan able to serve him, but after Jonathan was in his grave: not only when Sauls house was yet strong, and David but low and weak, and needed the favour and aid of the people, but after Sauls house was wholly reduced and broken, and David establi­shed in the Kingdom, and had the remainder of them un­der his absolute power to save, or destroy them, 2 Sam. 21.6, 7.

This will try us indeed. For first, Trial. it may perhaps be de­manded of some, Have ye at all taken the National Cove­nant? Have all in power and place done their duty in ta­king sufficient course that it may be administred unto all, according to the resolution and Ordinance of Parliament in that behalf? There was great forwardnes and shew of extraordinary zeale in some to enter into that Covenant, and to presse it upon others, when we were low, and need­ed the assistance of our Brethren of Scotland, but when we had once ingaged them, and they were come into this Kingdome, I know not how it comes to passe, but so it is, that the pressing of the Covenant have been by degrees laid aside, even where there was most need of administring it, as if it were not only safe, but profitable (for, honoura­ble, I think none do account it) to prostitute a solemne sa­cred Ordinance of God to corrupt ends, and to be prose­cuted, or cast aside, as the occasions of state, or the pri­vate designes of some Projectours shall suggest, or require, what ever the piety and zeale of both the Honourable Hou­ses of Parliament have ordayned to the contrary. But ei­ther the National Covenant was evil, or good. If evil, why is it not so declared by Authority, that we may all shake [Page 34] it off, and be deeply and publikely humbled, for our great rashnesse and sinne in entring into it. If good, why do not all take it? or, if it be not a duty, why should any be bound by it, whiles others are at liberty, and act contrary to it every day? Do you think God will put up such tri­fling with him in a matter so serious and sacred? Be not deceived, God will not so be mocked: his right hand will find out all those seeming Angels of light who thus pro­mote workes of darknesse, and make such use of such a solemne Religious act of Divine worship, tendred to the most high God, as no honest ingenuous Heathen durst to make of any solemne piece of Idolatrous service, tendred to their Idols. Will ye say, such as these have agreed with God, that thus dally with God, in the most solemne a­ction that can possible passe between God and man? There is no man so impudent as to affirme it, so silly as to ima­gine it.

But to leave them: have they who have taken the Covenant, made any conscience to keep it? Give me leave to insist upon this, for it is a principall duty of the day to consider our breaches, and to renue our Covenant: for which end it is commanded by Authority, that the Na­tionall Covenant should be publikely read in every Con­gregation, on every Fast day. Are there not too many a­mong us, who care no more for a Covenant with God af­ter they have taken it, then Mahomet the second regarded his Leagues and Confederacies with any neighbour Na­tion, which he would observe strictly while the observa­tion of them would advance his own ends, but deride all men as fools and idiots that thought him bound any fur­ther? Are there none that have strained not only their wits, but their consciences too, to enervate and anull it, by forced glosses and interpretations? None that dispute and [Page 35] protest against it, professing they will lay down all, rather then be bound by it, and that they repent their taking of it, and declare, by their carriage to all the world, not only a thwarting of it, but a deriding of all that presse them with it? But I come to some particulars of the Covenant.

1. I beseech you that it may be considered, what since­rity, reality and constancie hath appeared in many, in the Re­formation of Religion in this Kingdom, at least in the matter of Discipline and Government according to the word of God, and the example of the best Reformed Churches, thereby to bring all the three Kingdoms to the neerest conjunction and uni­formity therein. Be there no plottings, no bargains in the darke, to hinder that Reformation we have covenanted to promote? No scornes put upon that uniformity which our Covenant bindes us to endeavour? No engagements for confusion, under the specious (but false) name of Liberty of Conscience, and toleration of all opinions and sects, for fear that if the contrivers of such a designe, should pitch upon a liberty for those of their own way only, they must needs leave so many out of the bargain, as would soon cause all other sectaries to forsake them, and make them appear a very small inconsiderable company, who now vapour it in all places, as if all the sectaries in the Kingdom were for their wayes and opinions? Are there none who to effect this, cast Remora's in the way of setling any thing, in hope there will be ere long a necessity of setling nothing? Be there none, who, notwithstanding their Covenant, give it out aloud, that nothing at all, no not so much as the main substantials of Church-Government, so farre as concernes the standing Officers and Ordinances of Christ, ought to have any stamp of Divine Right set upon it; and that there is no such thing as a Church-Government in reference to Church-Censures to be found in Scripture, but the Civil [Page 36] Magistrate is wholly trusted with that; and, whatever Di­scipline be established, it is to derive from the Civil Magi­strate only? It is true, some things requisite unto the ex­ercise of Church-Government, in reference to common order and peace, are not of Divine Institution, but from the light of nature. Nor have any of those who have been called to advise in things of this nature, affirmed otherwise of them. But, that therefore the very standing Officers of the Church, their Offices, the Ordination of Ministers This the Parliament hath asserted to be the Ordi­nance of Christ. See Ordinance for Ordination and Church-Censures, are not instituted of Christ, no man acquainted with the Gospel, and Kingly Office of Christ in any Church visible, can with any reason deny.

For men, then, to pretend, in a Covenant, the promoting of that Church Discipline and Government, which is accord­ing to the Word of God, and the example of the best Reformed Churches (who, as all know, do, without prejudice to the Civil Power, unanimously and clearly hold out the essen­tials of their Discipline to be of Christs Institution:) and then to tell the Civil Magistrate there needs no other Go­vernment but what he pleaseth to appoint; and that, to have no authority at all but from him, is to put him upon an action somewhat like that of Philip of Macedon Plutarch in Ph l., who commanded sumptuous statues of twelve principall gods of Greece, to be exactly made and carried before him at a great solemnity, with shew of doing much honour to the gods: but withall, he caused one statue more to be made for himself, which took place of all the rest; For which act he stands branded unto all posterity, for a contemner of the gods and of all religion.

2. What care hath been taken, without respect of persons to extirpate heresie, schisme, prophanenesse, and what ever is con­trary to sound Doctrine and the power of Godlinesse? Is there any effectuall course taken against any of these? Are there [Page 37] not sectaries, hereticks and hideous blasphemers scattering their poison where ever they please, without suppression, even after proof made of their broaching sundry damnable opinions and blasphemies? Is there any opinion vented, be it never so pernicious and destructive, but some will be found to plead for the maintainers of it, and helpe them out of the briars, when questioned for it? And as for pro­phanenesse, how doth it abound, and flame out in the lives of even innumerable numbers of men that have covenant­ed against it! Nor can I account them better then pro­phane, who suddenly leap out of the very gulf of pro­phannesse, into some one or more of those wayes and opi­nions which they finde to be most in request with those who are able to pleasure and preferre them; becoming great zealots in crying up (or down, as the market goes) those things which they understand not, without giving any testimony of their repentance for their debosheries and lewd conversation, or making any haste to forsake them. Yea, is there not a way projected by some, to pluck up the sluce of hell it self, to let in upon us all errours and here­sies that ever were; and baits laid to draw the incautious heady multitude to swallow them all, the more to increase and endeer a strong party to themselves, for the better car­rying on of private ends and interests?

3. How have we endeavoured to preserve and maintain the Rights and Priviledges of Parliament, &c. This (because Magistracy is an Ordinance of God) is the duty of every one that fears God. For, if the Magistrate be the Minister of God to thee for thy wealth Rom. 13.4., thou art bound by the fifth Commandment, to assist and support his just rights and authority. But, alas! are there none among us that begin to be fond of a Democracie; yea, to whisper not only an alteration, but subversion of all Government, and to bring [Page 38] in Anarchy and confusion? Is not this one of the Tenets of the Anabaptists which are now so much dandled and courted by some, whose Covenant bindes them to sup­presse their errours and fury?

And of those that look after this branch of their Co­venant, are there none who terminate all their care and zeal, sometimes upon one, sometimes upon the other of the two Houses of Parliament, as their fansies lead them; talking of the other as if they had rather covenanted to pull it down, then to support and maintain it? Are we not by the fundamentall Laws of the Kingdom (which we have fought for all this while) bound equally to preserve the Priviledges of both Houses? Not that any should be lesse zealous for either, but rather more. The thing I com­plain of is, their negligence and partiality, who are not alike zealous for both. For, it cannot sinke into any wise mans head, that if the one be weakned or sleighted, the other can continue strong or honourable. Castor and Pollux were both the sonnes of Jupiter, and did well together, but ill a­sunder: while they joyned, they scoured the seas of Pi­rates, and did what they list at land too, in behalf of the op­pressed. Therefore the Romanes erected but one Temple for both, that none might honour the one, but he must ho­nour the other. When but one of their starres appeared without the other, they who beheld it, especially Mariners, were stricken with such fear upon it, that they presently fell to their superstitious devotions, and apprehended it as a very bad Omen, and would never give over sacrificing, till they had obtained sight of both together again. Let either of our [...], our Tyndarides, our Gemini, our two Hou­ses of Parliament, begin (I will not say to part asunder) but only to shine weakly, or to dipp in, or suffer an eclypse, and farewell all our happinesse and hopes, our Govern­ment, [Page 39] Religion, safety, and whatever is justly precious and dear unto us in this world.

4. Have there been any conscionable observation of our Covenant, in the faithfull discovery of Incendiaries, Mali­gnants, and evil Instruments that hinder Reformation of Reli­gion, that make divisions among our selves, or between the two Kingdoms; that contrive, and raise factions and parties among the people, contrary to our League and Covenant? and hath there been due care used, to bring them to publike tri­all and condigne punishments? Have we not rather forgotten that ever we covenanted with the great and dreadfull God, to do any such thing? Are there not found among us concealers, harbourers, yea abettors of such vipers? Did never any escape publike punishment, who have been, upon publike triall and conviction, condemned? Is there no where the price of blood to be found? If there be, hear what God doomed Ahab unto, 1 King. 20.42. Be­cause thou hast let go out of thine hand, a man whom I appointed to utter destruction, thy life shall go for his life, and thy people for his people. This the Lord made good upon him. For how ever Benhadad crouched to Ahab at that present, and was content to buy his life at any rate, restoring all the Ci­ties that he or his fathers had taken from Israel, and pro­mising all peaceablenesse and good neighbourhood to­wards Ahab for all time to come: Yet, at three years end, another battell is fought at Ramoth Gilead, fatall to Ahab, who by the speciall direction of the same Benhadad to his Captains, ( to fight neither with small nor great, save only a­gainst the King of Israel 1 King. 22.31.,) was there singled out and slain. Thus God oftentimes makes them who are unduely spa­red, to be the destruction of those who did not execute ju­stice upon them. Again, is there no labouring to gain pro­selytes to a party among the people? no pleading by word and [Page 40] writing against what we have bound our selves by Cove­nant to promote? no brow-biting, blasting and slan­dering of men of honour and approved fidelity, if they stand in their way? no artifices to ingage all men against what ever shall be setled by Parliament touching matters of Religion; as if the best keeping of Covenant, did consist in the strongest opposition against it? Shortly after the be­ginning of this Parliament, there was tampering with our Army in the North, to march Southward with a Petition; but the meaning was to force the Parliament: I hope it will not so soon be forgotten, but that the wisedom of the Ho­nourable Houses will be vigilant and carefull to prevent like tamperings in all time to come.

5. As for the preservation of that League and unity so hap­pily setled between the two Kingdomes, and the bringing to punishment all that sowe division betwixt them; what shall we be able to answer either to God or men for the daily neglect hereof; yea, for the manifest endeavours of too too many to set them at variance, for causes known best to the contrivers of such a wicked and pernicious designe? Albeit some speak their fears thereof, with grief; yet, when such a question as this (What, shall we and our Brethren of Scotland fall out?) is made but the occasion of a further discourse against them, and to open a way to some confi­dent slander or backbiting of our Brethren in common discourse, and that by those who have neither certain in­telligence of their actions, nor commission to call them to account, thereby to worke them out of the hearts of so ma­ny as they can; (not so much to reforme things amisse be­tween us, as to be rid of them;) putting not any difference between the acts done or avowed by the Nation, or by their Commissioners, and those faults that are made by some particular persons among them; this can be no other [Page 41] then a breach of our Covenant, by a cunning artifice of telling news, and a manifest endeavour to make a quarrell between the two Nations. And therefore (if they who have power, do not punish and suppresse this unsufferable liberty) God must needs visit for such hypocrisie, and a­venge the quarrell of his Covenant upon all such miscreants, who will rather mingle Heaven and hell together, and break thorow all bonds that very Heathens have ever held sacred, then misse of their own ends and wills, what ever become of the publike, in respect of Religion or Govern­ment. These, these be the men that will destroy all, if your wisedom and justice do not seasonably prevent it, although the Lord should give us to tread on the necks of all other enemies.

6. And as for assisting and defending all that enter into this Covenant in the maintaining and pursuit thereof, not suffering our selves to be by any means drawn from it, either to a de­fection to the other side, or to a detestable indifferency or neu­trality in this Cause of God. I report me to you, how this hath been performed. Have not many brave and gallant spirits received discouragements, been many wayes tradu­ced, and at length cast aside as broken bottles? Nay, is there not an endeavour in some, so farre to exasperate Au­thority and the whole Kingdome, to break (if it were pos­sible) with a whole Nation that for our sakes entred into this Covenant? Are they few that have made defection to the other side? and are there none who were once very hot for the Covenant, even to the punishing of those who truly out of conscience scrupled any thing in it at first; that are now grown cold and remisse; yea, are gone beyond neutrality or indifferency therein? But, to conclude this part of our Triall by the particulars of the Covenant; Let all whom this may concerne, no longer [Page 42] flatter themselves with vain imaginations, that God and they be agreed: but know for certain, that there are none in the world further off from agreement with him. For he puts Covenant-breakers in the number of those who are gi­ven up by him to their own lusts, and to the most vile and outragious abominations that can be committed by per­sons incurable and ordained to everlasting destruction, Rom. 1.31. So farre our fourth generall head of Trial.

Rule. 5 5. Lastly, they who are at agreement with God, agree with all his party, they heartily close with his children and servants where ever they meet them, and are enemies to all that are enemies to God. It is so in all firme Leagues and Feuds. He that loves him that begat, loves him also that is be­gotten of him, 1 Joh. 5.1. And this Commandement have we from him, that he who loveth God, love his brother also, 1 Joh. 4.21. On the contrary, If they meet with Gods enemies, they dare make this appeal to God, Psal. 139.21, 22. Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred, I count them mine enemies.

Trial.Now, consider seriously how you stand affected to the faithfull servants of Jesus Christ. Are you for them in­deed? are they in your hearts to live and die together? do you countenance and encourage the faithfull Ministers of Christ? Nay rather is not their fidelity to Christ, inter­preted pride and ambition after exorbitant power? are not the godly your greatest eye-sores, are they not looked upon as a company of silly, ignorant, rash, peevish men, because they will not bow or bend in matters of Religion, to humane inventions of any Authority, nor depart so much as an hairs bredth from their principles? Or if they be sometimes made use of, in case of necessity when things cannot be carried on without them, are they not afterwards [Page 43] by some cast aside, as people not owned or worthy of any re­spect, especially if a new generation of projectors, (men that are more malleable and fit to be moulded to serve turnes) a­rise, and present new notions & projects? Or if we do make shew of some respect to this or that eminent man, as Herod to the Baptist; is it in truth of heart for the graces of God shining in them, or rather to grace our selves by counte­nancing of them? And, how stand we affected to all wic­ked men? are they not our chief, at lest our ordinary com­panions? Do we not set more by a scurrilous wit, a Buf­fone, then by an holy humble Christian, whose speech may administer grace to the hearers? Who are the most usuall companions of many that have given themselves out Reformed? There is no surer triall of a mans inward temper of spirit, then by choice of his company. Jehosha­phat may, in Courtship, comply with Ahab, but he shall surely smart for it; shouldest thou helpe the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from be­fore the Lord, 2 Chron. 19.2. Let them look to it, who do as he did; that while they run such a course, they may not foolishly dream that God and they are agreed; for, this bred a quarrell between God and Jehoshaphat, although a godly Magistrate, and eminent for holinesse of life.

Thus have I endeavoured to bring all to the Test, whereupon, I doubt, it will appear that we are not the peo­ple we would be taken to be, (being yet very farre from that agreement with God which we stand in need of, and rest upon, as actually made up between him and us,) nor can promise to our selves that continuance of Gods walking with us which we do expect; but have just cause to fear his sudden departure from us, and the exposing of us and the Kingdom to much more wo and misery then ever we have yet felt or feared.

Vse 3 Wherefore suffer the word of Exhortation unto a two-fold duty.

1. Be deeply humbled before the Lord this day, for our want of agreement with him that hath done so many, so great things for us: for that great enmity and malignity that yet remaineth in us against the God of our mercies: for our crosse affections, and peevish passions, whereby we are apt upon all occasions to fly out against him; for all our car­nall, corrupt and base ends and designes, which thwart and op­pose the wise, holy and good purposes and counsels of our God; for our standing out and refusing to come into the bond of his Covenant; or, dealing unfaithfully in it; for our want of Zeal for Christ in doing our utmost, in our severall places and callings, to promote the Reformation of Religion in the King­doms of England and Ireland, not only in Doctrine and Wor­ship, but in Discipline and Government, according to our Co­venant; for our great lukewarmnesse in not endeavouring, as we ought, to extirpate superstition, heresie, schisme, pro­fanenesse and what ever is contrary to sound Doctrine and the power of godlinesse, whereby we do in great part partake of other mens sinnes, and bring our selves into apparent danger to receive of their plagues; for want of that reality, impartia­lity and constancy in preserving the Priviledges of Parliament, and liberties of the Kingdome, which we ought upon all oc­casions to expresse; many growing weary of the Parlia­ment, and clamouring against it as one of our greatest grie­vances, and abusing the Liberties of the Kingdome to all licentiousnesse and confusion: for want of courage and faithfullnesse in the discovery of all Incendiaries, Malignants and evil instruments, that do palpably and openly hinder and oppose that Reformation of Religion which we have bound our selves by Covenant to promote; or that secret­ly undermine and way-lay all endeavours of Peace be­tween [Page 45] the King and his people, or, that labour to make divi­sion between the two Kingdoms, or factions and parties among the people, contrary to our Nationall League and Covenant: for want of zeal in doing all we can, according to our places and interests, to maintain and preserve that blessed Peace so hap­pily setled between England and Scotland, that they might remain conjoyned in a firme League and union to all posterity, and that justice may be done upon the wilfull opposers thereof: for our great unwillingnesse constantly to assist and defend all those that, in this common Cause of Religion, Liberty and Peace of the Kingdomes, enter into the Nationall League and Covenant: for our aptnesse to be withdrawn from that bles­sed Vnion and Conjunction, to the other side, or at lest to a de­testable indifferency or neutrality in the Publike Cause, which so much concerneth the glory of God, the good of the Kingdoms, and the honour of the King: for our not humbling our selves even unto this day: for our own sinnes, and for the sinnes of all the three Kingdomes: for undervaluing the Gospel: for not receiving Christ into our hearts, and walking worthy of him in our lives: for want of a true and unfeigned purpose, desire and endeavour, for our selves and all others under our power and charge, both in publike and private, in all duties we ow to God and man, to amend our lives, and each one to go before another in the example of a reall Reformation, that the Lord may turne away his wrath and heavy indignation, and establish these Churches and Kingdoms in truth and peace: Finally, for want of that Christian and brotherly charity and unity, that every where appears in many sad rents and dangerous divisions that daily in all places abound, threatning greater de­solation then the sword of the enemy, or any other judge­ment that is upon us.

You see what a long roll, what a black catalogue may be brought in against us, how many sins we have to spread [Page 46] before the Lord this day, what great, what scarlet sins we are guilty of, who yet are apt to put farre away the evil day, to grow confident that our danger is over, that we shall ne­ver see that adversity which have come upon others in the Kingdome, and that God is now so fast tied to us, as never to depart from us, nor to give over walking with us in all wayes of mercy and grace.

This day is set apart for solemne, serious, publike humi­liation, and Sermons upon this day, are, or should be so managed as to helpe us in this duty: to set our sins before us with their severall aggravations, that we might draw the more water of godly sorrow out of our rocky hearts, and pour it out before the Lord, as Israel at Mizpeh 1 Sam. 7.6. O therefore, be afflicted, and mourn, and weep, rend your hearts, put your mouths in the dust through shame and confusion of face, and out of desire to be humbled to the utmost, before the decree of Englands ruins bring forth de­solation, before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you Zeph. 2.2., as the Pro­phet speaketh.

Take heed of turning these monethly humiliations into formalities, lest we provoke God more by our hypocri­ticall mock-fasts, then by any other our sins, for which we pretend to be humbled on such daies as these. Beware of that bull-rush humiliation which the Lord complains of, Isa. 58.8. Who derides not that ridiculous folly of Lewes the 11 ^th. who wore a Crucifix in his hat, in testimony of great devotion; and so often as he had sworn an Oath, or committed other grosse offence, he would take off his hat, and kisse his crucifix, thinking that a sufficient satisfa­ction for his fault, and then go sin again as much as be­fore? But there is somewhat more to be done by those that would indeed make their peace and agreement with [Page 47] God. Surely it is meet to be said unto God, I have borne cha­stisement, I will not offend any more: That which I see not, teach thou me; if I have done iniquity, I will do no more, Job 34.31, 32.

2. This leads me to the second branch of the Exhorta­tion, and which is the other main part of this dayes duty, namely, to labour, before we depart this place, to bring our hearts to come up to a full and perfect agreement with God. This is one of the great errands of all the Ambassa­dours of Christ, namely, to pray all to whom they come, in Christs stead, as though God did beseech you by them, to be reconciled unto God, 2 Cor. 5.20. Let the power of the death of Christ be applyed by faith, to eat out and kill that na­turall malice and enmity that naturally rageth in every one of our bosomes against God. Mortifie therefore your members which are upon the earth, fornication, uncleannesse, inordinate affection, evil concupiscence, and covetousnesse which is Idolatry; for which things sake the wrath of God comes upon the children of disobedience, Col. 3.5, 6. Bring your hearts to a perfect compliance with God, in affe­ctions, resolutions, and in all your actions; away with all self-love and self-ends. Men of private designes, will be­tray the Kingdome, Religion, and all the world, if it were in their power, if temptations and opportunities be offe­red, rather then be frustrate of their own ends; what ever shew of zeal for Christ and the Publike they pretend un­to in the carrying on of the Publike Cause. It was Calebs comfort, happinesse and honour, that in managing the publike service of Israel committed to him by Moses, he followed God fully, Numb. 14.24. An excellent pa­terne for you that are the heads and guides of our Tribes, who are now leading this poor sinfull Nation thorow a sharpe and tedious wildernesse, where we are to march [Page 48] thorow rivers of blood, towards a firme and well groun­ded Peace and perfect Reformation. If any of you have private ends in this publike worke (which God forbid) we shall be bought and sold (as sometimes Esther and her people were) not only for bond-men and bond-women, Esth. 7.4. but to be destroyed, to be slain, and to perish.

Be sure of this, nothing but a firme agreement with God, and the power of godlinesse, can keep any of you all firme and constant to the Cause of God and his people. Achi­tophel was a man of as deep wisedome, and as great a pre­tender to the interests and service of David and the King­dom, as is possible for any mortall to be towards any King or Kingdome in the world. Yet when Absolom by wiles and promises of greater place and preferment, set upon him, he could not stand before such temptations. Only an Hushai, a faithfull, plain, publike-spirited man held it out, and at length had the happinesse to overthrow the coun­sels of a farre deeper and subtle Counsellour then himselfe, and thereby saved both a King and Kingdome. It is the honest, plain downright-hearted Counsellour (that scornes all private ends, out of supernaturall principles) that shall carry it at the long runne, and live to see all the Achitophels of the time sent to hell in a string, or in some other dresse.

Renue Covenant with God this day, and do it heartily, it is a chief worke of the day. If David and Jonathan thought it necessary to enter into Covenant a second time (1 Sam. 20.16.) who had never violated their first agree­ment; thinke it not superfluous, but a matter of necessity, to renue that Covenant which we have every day broken, and that with a very high hand, by walking contrary unto him, for which he hath brought the sword upon us, to avenge the quarrell of his Covenant Lev. 26.24, 25.. But, do it in sincerity: for, all haltings in a Covenant, are the greatest provocations [Page 49] that men obnoxious to wrath can possibly commit; that great sinne against the Holy Ghost only excepted.

Rest not here, thinke it not enough to renue Covenant, but minde it and keep it. When thou vowest a vow unto God, deferre not to pay it: for he hath no pleasure in fooles, Eccles. 5.4. Therefore God made a Law to binde men to perform­ance even of voluntary vows, to which they were no way tyed, but by their own voluntary choice. Deut. 23.21, 22. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord thy God will surely require it of thee, and it would be sinne unto thee. I beseech you there­fore to consider all that you have Covenanted, but espe­cially in matters of Religion and Reformation. And herein let your selves be first firme and unmoveable, in such Truths as all the people of God have unanimously imbra­ced, as being undoubtedly founded on the word of God. Shift not opinions with the time; court no party, because great and strong; Thou shalt not follow a multitude to do e­vil Exod. 23.2.; nor deferre the doing thy duty for fear of a multi­tude. It is not in the worke of Christ, as in civil affairs: In civil businesse of the state, it is wisedom to observe the genius of the people, and what they will bear: but in the things of Christ, it is duty to look only to what he com­mands, because his Ordinances have this prerogative, to still the madnesse of the people. Suspect that man and his counsels, who casteth off old principles received by all the Churches of Christ: and shun those men that walke in the darke, that they may hold the fairer correspondency with all sects and opinions. A true godly man holds out his principles clearly to all the world (truth seeks no cor­ners: he that conceals his Tenets, lyes in the winde for ad­vantage; and you are never sure of him, nor know where to finde him, unlesse you can discover his most hidden [Page 50] ends and interests: And he that will not discover his prin­ciples, will be sure to hide his ends. There can be no great­er evidence of a rotten heart, and base ends, then to be a weather-cock in matters of Religion. And commonly they are in the issues most pernicious to a state, who, un­der pretence of new light, can shift and change opinions, as men do fashions: Liberty and licentiousnesse in opi­nions, is one of the greatest in-lets to all corruptions in the state: Be therefore zealous of promoting Reformation in a cleer and uniforme way, that all may know what to trust unto. It is true, you must not run upon implicite faith: but then, take pains to be informed by those whom you have called to advise withall: inquire into the full strength of their Arguments held out by themselves, and not rest satisfied with such abridgements and interpretations as their Adversaries please to suggest. And if you will have the worke to prosper, set to it with one heart and one shoul­der. Be at peace among your selves, and with all those that in sincerity and plainnesse of heart, desire and endeavour to carry on the Lords worke with you, or under you. Stop your ears against all whisperers, that seek to make or fo­ment divisions and quarrels, how specious soever their pre­tences be. If you be not agreed among your selves, how shall you walke together, in the cordiall, effectuall managing of any businesse? yea, how is it possible for you to save the Kingdome from destruction? Agesilaus being asked why Sparta had no walls? returned answer, that the Citizens agreed together. There is no fortification like to unity: whereas a Kingdom divided against it selfe cannot stand. If you have any private differences, they are not to be now so much as remembred. Aristides and Themistocles, the heads of two great Factions in Athens, when they saw the Persian to take advantage of their divisions, and to send an [Page 51] Army to subdue them, met, and struck hands, saying, here we lay down all our differences, untill we have put an end to the Persian warre. Have Heathens done thus, and shall Chri­stians stand upon Punctillo's of honour, when it is indeed a dishonour to be so poor-spirited, and an honour to cease from strife? What got Aristobulus and Hircanus by their implacable contending for soveraignty, Joseph. Antiq. lib. 14. but only the opening of a way to Pompey to subdue both, and to put all the Jews under the Romane yoke? Was not division the de­struction of Jerusalem, when Titus came before it? And was not Constantinople lost to Mahomet the Great by the same means; whereas neither Amurath his father, nor Ba­jazet his grandfather, got any thing but losse of men and honour, in attempting that City in former times, when it was better at unity within it selfe? It was the wisedom of Alcibiades and Nicias, two great men of Athens, that were at variance, when they saw the wickednesse of Hyperbolus in seeking the banishment of one of them two (he cared not which) by the Law of Ostracisme This Law began about that time, by which such as grew too ex­orbitant in wealth or power, were banished the City for ten years, that they might not be the heads of fa­ctions which might preju­dice the pub­like Plut. in Nicias., that he might af­terwards more easily destroy the other: they secretly met, composed their differences, and joyned both their parties together, and by that device procured his banishment which had sought theirs. Do but serve some of those so, that labour to set you at odds, and it would be a great means of much quiet and safety both to you and us.

I conclude all with that of the Prophet, Jer. 13.15, 16. Hear ye and give ear, be not proud: for the Lord hath spoken. Give glory to the Lord your God, before he cause darknesse, and before you stumble upon the darke mountains, and while ye look for light, he turne it into the shadow of death, and make it grosse darknesse over this Kingdome forever.