THese words of Moses from God, to the people of Israel, contain a further reason of the exhorta­tion delivered in the former Chapter, of per­forming Obedience to Gods Commandments; which Reason or Argument is two-fold; First, From the consideration of Gods great and wonderfull mercies and benefits vouchsafed unto them, in their deliverance out of Aegypt, ver. 2.3.4. In their Journey in the Wild messe, v. 5, 6. and in the confines of the promised Land, v. 7, 8. Secondly, from their Faith given, or promise of Obe­dience made unto God, intimated in the word, Covenant, in this verse: Upon these two Grounds, Gods goodnesse to them, and their promise to him, Moses doth in this Chapter presse them to Obedience in these words,

The words of this Covenant, is the Articles and Conditions which the people were, by vertue of this Covenant, bound to perform unto God. This Covenant, that is, That Covenant which the people of Israel, by Gods appointment, made with God in the Land of Moab, vers. 1. which is there said to be ano­ther Covenant, beside, or differing from that which he made with them in Horeb, on Mount Sinai, where the Covenant was given, [Page 2] Exod. 20. not in substance (for so it is the same with that) but in respect of the persons with whom, even all those of Israel who were then unborn or unfit to enter into Covenant with God, v. 14, 15. And 2. In respect of the place, this being neer the border of Canaan, in the Country on the out-side of Jordan. And thirdly, In respect of the manner of revealing Christ, who is in this more clearly revealed then on Mount Sinai.

The Propositions, or Points of Doctrine naturally arising from these words, are two, viz.

1. That a Covenant, Doctr. once made, must be faithfully observed. Or, Covenanters must keep touch with God.

2. That this is the way to prosper: Or, Obedience is the way to true Prosperity.

The former onely is that which here I intend to insist upon, and shall include the other in the motives to this point: In hand­ling of which, the Rules of Method do require that I do shew you, before I come to Application,

1. What a Covenant is, and the kindes of it.

2. What it is to keep Covenant with God.

3. How it must be observed.

4. The proof and grounds of this Duty.

For the first. 1 A Covenant (to speak of it to the present pur­pose) is a solemn promise, whereby a man doth engage himself to God, to perform all that Obedience unto God required in his Word, by strength from Jesus Christ.

1. I call it a promise, Because the party Covenanting, doth promise unto God Obedience.

2. I call it a solemn promise, Because it is ordinarily made with some outward solemnity: Of this outward solemnity (which is for the greater ratification of it) we finde divers forms in the sa­cred Scripture; Sometimes by Sacrifice, as a Seal of the Co­venant with God, so Psal. 50.5. Sometimes with subscribing of hands, as Isai. 44.5. Sometimes by sealing it also, as Nehem. 9.38. Sometimes by an Oath, as in this Chapter, vers. 12. and 2 Chron. 15.12.15. Sometimes with an Oath and a Curse, so Nehem. 10.29. All formes binde firmly, only some in a greater degree, and lay a stronger tye upon the soul, then some others do, So that to break either, must be dishonest and damnable.

[Page 3] 3. It was added, whereby a man deth engage himself to God, for it lays a strong band and engagement on the soul, you have the phrase, Jere. 30.21. Who is this that engaged his heart to approach unto me, saith the Lord.

4. To perform unto God (viz. in respect of sincere endeavour) all the obedience which God in his Word requireth of him; for other­wise, it is as good as nothing, to binde our selves to obey God in somethings, and in othersome, to take liberty to our selves, to transgresse at our pleasure, It is universall obedience that God requireth, Deut. 5.33.

5. Lastly, It was added in the description, By strength from Christ, or in the name of Christ, &c. All our ability is from him, and without him we can do nothing, that is, truly good and accep­table unto God, John 15.5.

Now there is a double Covenant, Personall, and Nationall, Per­sonall, is that which is presupposed and sealed in Baptism, and renued in the Lords Supper. The Articles whereof, are these two; 1. Faith in God through our Lord Jesus Christ; And 2. Obedience to his Commandments (the summe of which, is con­tained in the Decalogue, or ten Commandments) as a fruit of that our Faith in God. Nationall is, when a whole Nation, at least the generality, do thus engage themselves to the Lord, and such is the Protestation lately taken. Thus much of the first thing propounded, now of

The second, What it is to keep Covenant, 2 and wherein it con­sists.

To keep Covenant with God, is to imbrace and observe his Com­mandments, and that must be done inwardly and outwardly, and so by the whole Man.

Inwardly, the Covenant is laid hold on, and observed.

1. In the minde, by knowing, and beleeving them.

First, By knowing the minde and will of God, and what he requires of us in his Word, which is the Book of the Covenant, Exod. 24.7. containing the Articles or Conditions of the Cove­nant on both sides, what we must expect from God, and what we must perform unto him, which are propounded by Moses the Mediatour, and assented to by the people, Exod. 19. and a Copy of them fair Written delivered to the people, Exod. 20.

Secondly, By Faith beleeving his Word, resting on his pro­mises; For though Faith (being an affiance or fiduciall resting on the promise of life) be an act of the will and heart, as well as of the minde; yet I place it here, because it hath its originall the assent, in the minde, understanding and giving assent to the promise, as true and good.

2. In the memory it consists, by retaining in minde, what the Lord requires of us, and what we must perform unto him; for we cannot keep our Covenant with God, unlesse we both know, remember, and bear in minde, the Articles and Conditions which we are to observe.

3. In our wills by imbracing of his Covenant; that is, freely, willingly, and heartily, making choice of God to be our God in Christ, our Father, and Soveraign Lord; and imbracing these Conditions, upon which he is pleased to accept of us, to be his peculiar people; and which we engage our selves to observe, and to our power, perform unto him, as most holy, just, and good, not only good and right in themselves, but good to us also, and all those that in conscience do observe them, Rom. 7.12.

4. In our affections, we lay hold on the Covenant, and keep it, when we do not onely assent to the conditions of the Covenant, embrace them, and resolve to observe them to our power, but do it out of love to the Commandment, joying and rejoycing in this Covenant with the Prophet, Jer. 15.16. delighting in it, fearing to break it, caring to observe it according to our promise and bounden duty. Thus we must embrace and keep the Cove­nant in our inward man, viz. In the mind, by knowing and belie­ving it; in our memory, by retaining it, and meditating on it; in our wills, by embracing the conditions of it, freely and wil­lingly, as just and good; and in our affections, by loving, joy­ing, delighting in it, &c.

Outwardly also, By obeying his Commandments by a hearty endeavour, in the whole course of our lives to observe and do them, Nebem. 10.29. They clave to their brethren, their Nobles (as if you should say, The Parliament men) — to walk in Gods Law — and to observe and do all the Commandments of the Lord, and his Judgements and his Statutes. This is the second.

Thirdly, 3 How we must keep Covenant with God; for the manner [Page 5]and extent of our Obedience, viz. 1. Willingly and heartily, do every duty, every service we do unto God from the heart, with a ready mind, as unto the Lord, as Josiab did, who made a Covenant before the Lord, to walk after the Lord, and to keep his Commandments, and his Testimonies, and his Statutes, with all his beart, and with all his soul, 2 Chron. 34 31. It is certain, That in every good acti­on there is tantum bonitatis, quantum voluntatis, so much goodnesse as there is willingnesse and hearty affection; therefore it is, that in every service God calls for the heart, Prov. 23.26. My sonne, give me thine heart, without which, all our services are but hypo­criticall, and the most plentifull expressions of Obedience little regarded by the Almighty, God is a spirit, and therefore looks on the spirits of men, and will be worshipped in spirit and truth, Job. 4.24.

2. Ʋniversally, In all things, as well in one thing, as in ano­ther; we may not observe some things, and omit others at our pleasure, for any worldly profits, preferment, or other respect whatsoever. Deut. 5.32, 33. Ye shall observe to do as the Lord your God bath commanded you, You shall not turn aside, to the right hand or to the left, Ye shall walk in all the wayes which the Lord your God hath commanded you, that ye may live, &c.

3. Constantly, Alwayes: To this we are exhorted, encoura­ged, commanded, Rev. 2.10. Be thou faithfull to the death, and I will give thee a Crown of life. Gal. 6.9. Be not weary of well-de­ing; to begin well, and afterward to tall off again, is fearfull; what is it else but to return with the dog to his vomit, and with the Swine to the wallowing in the mire: better for such a man that he had never known the way of righteousnesse, then after he hath known it, to turn from the holy Commandment delivered unto him. 2 Pet. 2.21, 22. Better it is that thou shouldst not vow (he there speaks of things Arbitrary, and not such as are commanded and necessary) then that thou shouldst vow, and not pay it. This for the Manner. Now

Fourthly, come we to the Grounds and Reasons why we must, ha­ving once entred into Covenant with God, be carefull constant­ly to observe and keep it: And they are these, and the like:

1. The Command of God, which is very clear and full in the Text; See also Ier. 11.6. Hear ye the words of this Covenant, and [Page 6]do them. Deut. 4.23 Saith Moses to Israel from God, Take heed to your selves, lest ye forget the Covenant of the Lord your God, which he bath made with you. Psal. 50.15. Pay thy vows unto the most high. Eccles. 5.4. When thou vowest a vow unto God, defer not to pay it, for be hath no pleasure in fools; pay that which thou hast vowed. In these two last places it is spoken chiefly, if not onely, of vows made of things voluntary and Arbitrary, that was in the power of him that voweth, before he vowed, to vow or not vow them unto the Lord; yet being once vowed, the vow must be kept: And if this binde in things Arbitrary, how much more in things necessary, and otherwise commanded? Also full to this purpose is that, Deut. 4.6.40. and 5.1, 2.32, 33 and 6.1. and in very ma­ny other places.

Now we all ought to make conscience of the command of God, and carefully to observe and do it, in respect of our relation unto him, and dependance upon him, both essendo & oper ando, in our be­ing actions, and well being; which is wholly on him: He gave us a Being, when we had none; continueth that being, and the com­forts of it, we do enjoy; and redeemed us, when we were worse then nothing, undone and lost for ever.

2. We should keep Covenant with God, because of that solemn Quia jam vo­visti, jam te ad st [...]inxisti, a iud tibi facere non licet. Aug. in Ep. ad Armen. bond and tye that lieth upon our souls, whereby we have engaged our selves to God, to be his, and onely his for ever, to fear him and serve him for ever, Numb. 30.2. If a man vow a vow unto the Lord, or swear an oath to binde his soulwith abond, every oath, every vow bindes the soul, layes a strong bond or engagement on it. If it be but a mans Covenant, no man may disannull it, saith the Apostle, Gal. 3.15 viz. By reason of the strong bond or tye it layeth on the soul: How much greater, think you, is the tye and engagement which the Covenant of God layeth on the soul?

3. We must keep Covenant with God, that we may be like unto God, as we are exhorted to be, Epbes. 5.1. as in all other things, so in this we must strive to imitate and follow God, to be like unto him: Now concerning God we reade, That he is faithfull in keeping Covenant with us, Deut. 7.9 The Lord thy God is the faithfull God, that keepeth Covenant and mercy with them that love him, and keep his Commandments. Psal, 111.5. He is ever mindefull of his Covenant; as he promises, Hos. 2.19, 20. I will betroth thee unto me for ever, &c. [Page 7]Therefore since God is faithfull in keeping Covenant with us, we must be faithfull in keeping Covenant with God, that we may be (as our duty is) like unto our heavenly Father, and thereby may approve our selves to be the children of-God.

4. For this end we enter into Covenant with God at Baptism, renew it at the Lords Supper, and some other times, that we might keep his Statues, Judgements, and Commandments. God requires this, and we use it thiefly, as a help to further us in our Obedience to God: we are all naturally very backward, and apt to take any occasion to neglect our duty of obedience to God, and therfore do promise and bind our selves, thereby to help and further us in our duty, as we use to binde men, to bring them into bond, who are apt to break promise: If we be to deal with an unfaithfull person that is like to play fast and loose, to deny his promise, and flie from his word, we use to get him into bonds, and then we think all is sure enough.

5. Breach of Covenant God accounts a great sinne, and will severely pu­nish it, therefore we should keep Covenant with God.

1. He accounts breach of Covenant a great sin, though it be of covenant only betwixt man and man, and reckoneth it among the great sins of the Gentiles, That they were Covenant-breakers, Rom. 1.31. Psal. 55.20. 2 Tim. 3.3. what is it then to break Covenant with God?

2. And as God accounts it a great sin, so be will severely punish it. So he threatned, Gen. 17.14. The uncarcumcised man. childe, whose flesh in his forehead is not circumcised, that soul shall be cut off from his people: mark the reason, He bath broken my Covenant, saith God. Levis. 26.15, 16, 17. Saith God, If ye shall despise my Statutes—so that ye will not do all my Commandments, but that ye break my Covenant, I will even appoint over you terrour, consumption, and the burning Ague—And I will set myface against you, and ye shall be slain by your enemies—Ezek. 17.15, 16. saith God of Zedekiab, Shall he prosper? Shall be escape that doth such things? Or shall be break the Covenant, and be delivered? As I live, saith the Lord God, Surely in the place where the King dwelleth that made him king, whose Oath be despised, and whose Covenant be brake, even with him, in the midst of Babylon shall he die: A grievous curse is threatned against this sin. Jer. 11.2, 3. Hear ye the words of this Covenant—Thus saith the Lord God of Israel, Cursed be the man that obeyeth not the words of this Covenant; yea, many curses, Deut. 29.20, 21-25. The Lord will not spare him, but then the anger of the Lord, and his jealousie shall smoke against that man; and all the curses that are written in this [Page 8]book, shall lie upon him, and the Lord shall blot out his name from under leaven; and the Lord shall separate him to evill, out of all the Tribes of Israel, according to all the curses of the Covenant that are written in this book of the Law—Mark the grand reason of all this fierce anger of the Lord against such, vers. 25. Because they have forsaken the Covenant of the Lord God of their fathers.

For breaking of Covenant, God caused Achan and all his to be sto­ned and burnt in the fire, Iosh. 7.11.15. and all Israel suffered with him; they could not stand before their enemies, but were routed and smitten before them. For this very thing, Sauls breaking the Covenant made with the Gibionites, though long before his time, God punished all Israel with three yeers famine; and in the end, with the death of se­ven of Sauls sons, 2 Sam. 21. therefore also God rent the Kingdom from Solomon, and gave ten Tribes to his servant Ieroboam, 1 King. 11 11.

All these things give weight to this duty, and the point in hand. Thus we have seen it opened what a Covenant is, what it is to keep it, and how: Also the point or duty clearly proved, That a Covenant once made may not be broken, but must be carefully kept. Thus of a Co­venant in generall:

Now (with the good leave of the great Assembly) I will here take occasion to speak something concerning our Nationall Covenant, Vow, or Protestation in particular: And here I will first set down the Protestation, prudently commended to us by the Honorable House, in these words;

I A. B. Do in the presence of Almighty God, promise, vow, and pro­test, to maintain and defend, as far as lawfully I may, with my life, power, and estate, the true reformed Protestant Religion expressed in the Doctrine of the Church of England, against all Popery and popish Innovations within this Realm, contrary to the same Doctrine; And according to the duty of my Allegiance, His Maiesties Royall Per­son, Honour, and Estate: As also the Power and Priviledges of Par­liaments; the lawfull Rights and Liberties of the Snbjects, and eve­ry person that maketh this Protestation, in whatsoever he shall do in the lawfull pursuance of the same. And to my power, and as far as lawfully I may, I will oppose, and by all good wayes and means en­deavour to bring to condigne punishment all such as shall either by force, practice, counsels, plots, conspiracies, or otherwise, do any thing to the contrary, of any thing in this present Protestation contained. And further that I shal in all just and honorable ways endeabor to preserbe the union and peace betwirt the three Kingdoms of England, Scotland, and Ireland; And neither for hope, fear, nor other respect, shall relinquish this Promise, How and Protestation.

[Page 9] Touching this Nationall Covenant or Protestation, we may here observe and consider,

• 1. What we here promise, and vow to maintaine, and so what we here renounce.
• 2. What it is to maintaine and defend the true Protestant Religion.
• 3. Why & for what ends, we entred into this Protestation.
• 4. How far this promise and Protestation doth bind us.

First, What we here promise, vow and protest, viz. divers things, which I conceive are in number 7. And the

First, is to maintaine and defend with our lives, power and estate, The true Reformed Protestant Religion, expressed in the Doctriue of the Church of England, against all Popery and Popish Innovations, within this Realme, contrary to the same Doctrine. See M Ley his book entituled, A comparison betwixt the late Oath, &c. I will not set downe the principall Doctrines of the true reformed Protestant Religion, and the Anti-Prote­stant or Popish Doctrines and Innovations, which we here pro­test against.

I will only set downe some Arguments and Reasons, why we should with our lives, power and estates, maintaine and defend the true reformed Protestant Religion in the generall, and conse­quently, every particular branch and part of it against all Popery and Popish Innobations, and every part and parcell of Popery, and they are these:

1. Because God hath commanded it, and every one ought to make conscience of the commands of God, and to his uttermost power observe and keep them, JVDE v. 3. It was needfull for me to write unto you, and exhort you, that ye should earnestly contend for the faith, viz. the Doctrine of faith, which was once delivered to the Saints: Not only contend, but contend earnestly, with all vehemency and intention of spirit, with all our might. To this purpose also is that of the Apostle to Timothy, 2 Tim. 1.13. Hold fast the forme of sound words which thou hast heard of me, and 1 Cor. 16.13. Stand fast in the faith, that is, both in the doctrine and grace of faith. And no lesse is pressed on us, Levit. 18.4, 5. Deut. 4.40. and 5.32, 33. and 6.3, 17. and in very many other places. Ye shall keep my statutes, my iudgements, my ordinances, and commandements. And if we cannot without drawing [Page 10]guilt on our soules breake the lawfull, just and good commands of superiours, how much lesse may we breake the righteous lawes of God.

2. Our eternall salvation is built upon this. There is no other Religion, no other way or meanes in the world by which we can be saved, Acts 4.12. 1 Cor. 15.2. By which also ye are saved if ye keep in memory (or hold fast) what I preached unto you. If we deny, renounce, or forsake this, never looke to goe to Hea­ven, never hope to see the face of God with joy.

3. Gods glory is greatly promoted and advanced hereby, as by the denyall of the true faith or Religion, he is greatly dishonou­red, it confirmes others in their idolatrous, false or superstitious wayes, and opens the mouths of the adversaries and wicked men to speake evill of, and blaspheme the truth and good wayes of God.

4. The true reformed Protestant Religion is the badge of the true Christian, and true servants of God, their Livery and Cogni­sance whereby they are distinguished from all Idolaters, Pagans, Mahumetans, Papists and Jewes that still cleave to the Mosai­call Rights, long since abolished by Christ: Yea, by the sincere embracing and profession hereof, the true Christians and servants of God are distinguished from all hypocrites.

5. The Gospell (upon which the true reformed Protestant Reli­gion, which we professe, and is established as the publick doctrine of this Church of England, is undoubtedly built) was confirmed by many miracles from Heaven, and truly divine. Look throughout the whole Book of God, and see how many divine Ratifications there have been of the Gospell, and consequently of the true Re­ligion, which we doe now publickly, through Gods great mer­cy, prefesse: It is the same with that of the Apostles and people of God in those first primitive times, and which our blessed Sa­viour himselfe taught, professed and sealed with his bloud, and this should be a great inducement to us to embrace, maintain, and defend it to the death.

6. This hath been recommended to us by the bloud of all the Mar­tyrs, of our blessed Saviour himselfe, of his Apostles and Disci­ples, they all suffered for this, they loved not their lives unto the death, they willingly suffered the losse of all for and in the de­fence [Page 11]of it, and sealed it with their bloud, stucke to it to the death, and so recommended it to us as a most precious jewell and rich treasure, much better then life it selfe, and surely this should much animate us to sticke close to our Religion, the true Reformed Protestant Religion to the death, seeing we have so many thousands, yea hundred thousands that have dyed in the de­fence and cause of it.

7. This hath hitherto and will ever preserve us. As it is our Reli­gion for which we are maligned, hated and plotted against by the Papists and other Adversaries of the truth; so it is that (or rather God, because of that) that hath hitherto preserved us in spight of all the Devils in Hell, and wicked men on earth, and all their hell­bred desperate plots and malignant designes against it and us, that we have been and still are preserved, to the admiration even of the enemies themselves. And this will ever preserve and pro­tect us if we sticke close unto it, we have Gods word for it, Rev. 3.10. Because thou hast kept the word of my patience, I also will keep thee from the houre of temptation, which shall come upon all the earth, to try them that dwell upon the earth. And if we deny or forsake this, never looke to prosper, the promises even of tem­porall blessings are made on this condition, that we sticke close to it. See Deutr. 5.32, 33. and 6.17. and Chap. 28. Rev. 1.3.

So that if either we regard the command of God, or the glory of God, or our owne temporall or eternall good of soule or body, we must maintain the true Reformed Protestant Religion against all Popery and Popish Innovations, we must sticke close to it, and maintaine our Religion, unlesse we will lose soule, body, our estates, and all, at least the true comfort of all.

And what doe we protest against? is it not Popery and Anti­christianisme, a doctrine containing many positions blasphemous against God and Jesus Christ, and destructive to all Christian Ma­gistrates, Kingdomes & Common-wealths; a Doctrine (to use the words of learned Master Bolton in his Sermon preached at Pauls Crosse) most false and accursed from Heaven, and is ever atten­ded with this inseparable curse, that it will plague the King­dome that nourisheth it, and pay it home at length with a wit­nesse, except some right, round and resolute course be taken in [Page 12]the meane time to root it out as in conscience, policy, reason and Religion it ought to be, which if once effected, would cut the thread of the Papists hopes for ever, making a party or faction here, cut the throat of all plots against the Kings person, crush the Popes heart for any probability or possibility of ever re­establishing, or erecting his accursed tyranny in this Island again, and preventing such most bloudy, barbarous, and unheard of usage (or butchery rather) as there hath been of late, and still is in Ire­land.

Secondly, We promise, vow and protest with our lives, power and estates, to maintaine and defend (as we are by our Allegiance bound) his Majesties Royall Person, Honoor and Estate, Rom. 13.1, 2. And there is great reason for it. Of each seve­rally.

1. His Royall Person; because as the Jewes said of Josiah, he is the breath of our nostrils, under whose shadow we shall be pre­served alive, Lam 4.20. We are all bound by the sixth Comman­dement to preserve, as our owne person, so the person of our Neighbour, though our inferiour, much more his who is our So­veraigne, and the Lords anointed, who is worth ten thousand of us, as the people said of King David, 2 Sam. 18.3. [...] the chiefe pillar of the Common-wealth.

2. His Honour, dignity and Majesty, that it may have it's due respect, esteeme and reverence which belongs to it, 1 Pet. 2.17. Feare God, honour the King, and that both inwardly reve­rencing him in the heart, Eccles. 10.20. and outwardly in speech, gesture and action, as Nathan and Bathsheba did Salomon, 1 King. 1.23, 31. We ought by the sixth Commandement to maintaine the good esteeme and dignity of our Neighbour by all good and law full meanes, much more the Kings.

3. His Estate, i.e. his just and lawfull revenue or maintenance. The Apostle saith, 1 Tim. 5.17. that they that rule well are worthy of double honour, i.e. honour of maintenance as well as of esteeme and reverence, much more he who is custos utrius (que) tabulae, the Father of the Common-wealth, and Soveraigne Patron of the publicke good, whose care is for the whole Kingdome. So Rom. 13.6, 7. For this cause pay you tribute also, for they are Gods Ministers, attending continually upon this very thing, Render [Page 13]therefore to all their due, tribute, &c.

Thirdly, We promise, vow and protest, with our liues, power and estates, to maintaine and defend the power and Priviledges of [...]. What these are we may in part see in their owne Declaration published Jan. 17 ^th. and some others of theirs pub­lished since.

And there is great reason why we should maintaine them in all their iust Rights and Priviledges.

1. Because these are the most happy Constitutions, and most effe­ctuall for the publicke good that this or any Kingdome can have. In his 3 ^d speech in Parl 1641. Ian. 25. A Princely re­solution. Eatle of Straf­ford in his last speech on the Scaffold. And this his Royall Maiesty himselfe hath most Princely profes­sed, That often Parliaments are the fittest meanes to keep correspon­dency between his Maiesty and his people, and that He will alwayes maintaine their Priviledges as his owne Prerogative, and their persons as the persons of his dearest children: Yea, this was acknowledged and professed by the Earle of Strafford a little before his death. I did alwayes thinke the Parliaments of England were the hap­piest Constitutions that any Kingdome or any Nation lived under, and under God the meanes of making King and People happy. Par­liaments are (as one saith truly) the glory, safety and sinewes of our Nation, the priviledges whereof, if once impeached, far­well all that is glorious in free Subjects: These have been se­cunda Tabula post naufragium, the only meanes to save a sinking state, the refuge of the oppressed: The want and breach of which was a maine cause of all our miseries of late yeares, and is now in a manner the only meanes of recovery.

2. In these our welfare, Lawes and Liberties, and the comfortable enioyment of all we have is involved, we stand or fall with them, if they be broken and destroyed, we all extreamely suffer and pe­rish with them, if they be kept and preserved we prosper and Horrish; therefore great reason we should endeavour what in us lyeth to defend and maintaine the power and Priviledges of Parliament.

3. They are persons chosen and intrusied by our selves, to heare our cryes, remove our grievances, supply our wants, settle our Religion and peace against the plots and doings of all publicke and private enemies of Church and State, or our selves; they beare the burden for us, spend their time and strength, imploy [Page 14]their gifts and engage their estates, lives and all for us, and ther­fore we are all deeply engaged to defend and maintaine them, and all their just and honourable actions, and sticke unto them, to stand or fall with them: therefore it is that very many thousands from most of the Counties in this Kingdome and Principality of Wales, doe in their Petitions offer Themselves, their Persons, Lives and Estates, to defend and maintain, as the Kings Majesty, so his Parliament in all their just proceedings for the publick good.

Thus we see there is great Reason, why we should with our lives, power and estates, by all lawfull wayes and means, main­taine and defend the true Reformed Protestant Religion, the Kings Majesties royall Person, Honour and Estate, and the Par­liament.

Those three cannot be separated without utter ruine or extreame danger to all three, The Declara­tion of Perlia­ment, Jan. 17. 1641. Therefore whosoever goes about to separate and divide these, the true Protestant Religion, King and Parliament, or doth give any councell, or endcavour to set or maintaine di­vision or dislike betweene the King and the Parliament, is by both Houses of Parliament, declared a publieke enemy of the State and peace of this Kingdome, and shall be enquired of, and pro­ceeded against accordingly.

The Rebels in Ireland did most shamefully and impudently pre­tend, and still doe in their Protestations and their Oath also, to defend and maintaine the King and his Priviledges and Prero­gative, and yet notwithstanding their deepe vowes and solemn oaths they doe cleane contrary. Can they possibly be thought to be and stand for the King, that doe most barbarously destroy, abuse and spoyle his best Subjects, fire his Townes, take his Ca­stles, Forts and Holds? You may be assured that whatsoever the Papist and their adherents and abettours here, do or may pre­tend, they have the same spirit and principles, and will doe as their brethren and confederates in Ireland have done, if, and so soon as they have power and opportunity.

It is a legall principle, That the King is the head and the Par­liament the representative body of the Kingdome, so that he that goes about to divide these, doth as he that cuts off the head from the body naturall, or destroyes the body naturall, and yet [Page 15]sayes he loves the head, seekes to advance and honour the head.

I must therefore here say as our Saviour in another case, These whom God hath joyned together let no man put asunder. It was the policy and advice of a Machivilian to subdue an enemy, Di­vide & regna, divide them and you may easily overcome them and rule over them. A Faggot or bundle of sticks while tyed together, there is no breaking of them, but take them a sunder and then you may easily breake them all, one after another: So here while these 3. concurre together, we need not feare all the adversaries in the world, the Pope, Spaniard, French, Pa­pists, &c. but if these be divided by the cursed plots of the ene­mies, looke for nothing but ruine or extreme dangers of ruine. And therefore it hath been and is the cursed endeavour of our Adversaries to divide betwixt these, between us and our Reli­gion, and betweene the King and the Parliament, and betwixt the Parliamentary houses themselves to oppose one the other, and so betwixt the King and his faithfull and most loyall people and Subjects. But let it ever be our indeavour to joyne and keep these together, and the blessing of him who is the God of peace and unity will rest upon us.

Fourthly, we vow and protest to defend and maintaine the lawfull Rights and Liberties of the Subjects: such are these, Magna Charta. Petition of Right, and the Statutes therin specaified: Also his Royal Maj. sty hath bin pleased di­vers times in his Declaratiōs graciously to promise all his good Subjects, that he will rule according to the establi­shed lavves of the Land, a most Princely profession. That no man may breake open another mans house, chamber dore, study, trunkes, chests, imprison or arrest his person, or ceaze on any of his goods, but by authority of Law, That no tallage or aid shall be laid, had, or levied by the King or his Heires in the Realme without the good-will and assent in Parliament: That no person shall be compelled to make any Lones to the King against his will, That none shall be charged by any charge or imposi­tion, called a Benevolence, without consent in Parliament, and such like.

And there is reason for it; for these are the glory of free-borne Subjects, and that which doth difference us from slaves and vassals; take away our Liberties and bring in an Arbitrary pow­er, that the Rulers will and pleasure must stand for a Law, and then wherean doe we differ from the veriest slaves in the world; it therefore concernes us to defend and maintaine our lawfull [Page 16]Rights and Liberties, even nature and common equity binds us to it. So that were there no Protestation made and taken, yet we are bound as we are Christians by vertue of our Baptisine to defend and maintaine the true Protestant Religion against all Popery and Popish Innovations; as Subjects to maintaine the King our dread Soveraignes Person, Honour and Estate; as good Common-wealths men, the Power and Priviledges of Parliament, and the lawfull Rights and Liberties of the Subject.

Fifthly, (and marke it well) we are here bound by our so­lemne promise, &c. with our lives, &c. to justifie, Defend and maintaine thery person that maketh this Protestation in whatsoeber hée shall doe in the lawfull pursuance of the same.

And there is great Reason for this also, that we should mu­tually defend each other; for if any suffer in a common cause, as the defence and maintenance of the true Religion, the Kings Majesties Person, Honour and Estate, the Power and Privi­ledges of Parliament, &c. all suffer in him, and therefore all and every one should stand for him, So did the Gre­cians and Bar­barians, when they went with Cyrus against the Persians. Suid. as for themselves. The ve­ry Heathens would not be wanting to their Country, but in a common cause were willing to doe or suffer any thing, even the greatest dangers; and Christianity should not make more slow, but forward to all civill duties tending to the publicke good, upon better and higher grounds then nature can afford, viz. out of conscience to Gods command, true Christian love to our Brethren and Country, &c.

Sixthly, under the like engagement, we promise, vow and protest, To oppose and hinder, and by all good wayes and meanes indeavour to bring to condigne punishment all such as shall either by forcs, practises; councels, plots, conspiracies or other wise doe the contrary of any thing in this present Protestation contained. As for instance, if (which God for­bid) we should see or know any person that should rise up a­gainst the King or Parliament, wilfully infringe their just and good orders and priviledges, or indeavour to set or maintaine division or dis-affection betweene the King and Parliament, or betwixt the three Kingdomes of England, Scotland and Ireland, [Page 17]be his pretence (as Papists and Popish persons want not excu­ses and colourable pretences) he is declared a publick enemy of the State and peace of the Kingdome, See the Declar. of Parl. Ian. 17. 1641. and we are by this Prote­station bound by all lawfull means to bring such a person to con­digne punishment.

So againe, doe we see or heare any, seeking wittingly and wilfully to disgrace, suppresse or bring into contempt the true Reformed Protestant Religion, or to vent and advance Popery, or Popish Innovations within this Realme, to set up any wood­den, stone or painted Image, Crosse, or other scandalous resem­blances, we are by vertue of this Protestation bound by all law­full meanes and wayes, according to the rules of Christian wis­dome and prudence, to bring that person or persons to condigne punishment for his demerits.

And we have warrant for this in the word of God. Hushai the Archite did prevent the dangerous plot against David and discovered it to him, 2 Sam. 17.7, 8, 15. &c. Mordecai disco­vered treason against Ahasuerus, Hest. c. 6. Yea the very Pa­gans would doe thus, endeavour to bring to deserved punish­ment those that were enemies to their Idoll gods, Religi­on, King, Country or publick-wealth. And Gods word re­quires this of us, Pro. 24.21, 22. My sonne, feare thou the Lord and the King, and meddle not with them that are given to change, that is, to bring in any Doctrine, worship or dis­cipline, or any thing contrary to the true Religion or word of God, and the wholesome and good Lawes of the Land, especially such as are fundamentall; for their calami­ty shall rise suddenly, and who knoweth the ruine of them both.

Yea in case of seducing from the true to false Religion, or worship of God (as is well observed by a godly M. I. G. Divine) it is cleare that we must bring any to pumshment, how neare or deare so ever unto us. See Deut. 13.6, 7, 8, 9, 10. If thy Bro­ther the sonne of thy mother, or thy sonne, or thy daughter, or the wife of thy bosome entise thee, saying let us goe and serve o­ther gods. Thou shalt not consent unto them, nor hearken unto them, neither shall thy eye pitty them. Our love to God and the true Religion, ought to over-rule our affections to our friends [Page 18]and naturall Parents in the flesh, much more our affections to­wards others, which our Saviour confirmes, Mat. 10.37. He that loveth Father or Mother more then me, is not worthy of one, and he that loveth Son or Daughter more then me a not worthy of me.

And in case of the publicke-weale, if any person be an ene­my to it, and will not be reclaimed, our affection to our Coun­try, and the Common-wealth must over-rule naturall and pri­vate affection even to such as are neare and deare unto us: and Ci­cero an Heathen determines this among other cases, Cicero de Ossi. [...] 3. That if a mans owne Father would betray his Country, and do any thing that tends to the apparent ruine of the Common-wealth, he must not keepe silence, but preferre the safety of his Coun­try before a Father, and indeavour to hinder him, or com­plaine of him. This is just and reasonable, for a publicke good of such concernement ought to bee preferred before a pri­vate.

Seventhly, we also promise— In all jost and honourable wayes to indeavour to preserve the Vnion and Peace betwéene the thrée Kingdomes of England, Scotland and Ireland. And there is great reason for it, because they being now (as it were) one, the division of them or disturbing their peace, is the way to ruine all, especially in these evill times, when all our forces united together will be little enough and too little without Gods more then ordinary assistance, to preserve our peace, yea to keepe them from sinking and ruine by the common enemy to our Religion, to our King and Kingdom.

And this is the first thing I here promised to speake off, viz. what we doe here promise, vow and protest. Now for

The second, What it is to maintaine and defend the true Protestant Religion, or Doctrine, and oppose the contrary, viz. in our hearts to beleeve, imbrace, love, professe and walk according to the Rules of the true Reformed Protestant Re­ligion, to justifie and defend the same, as occasion requireth and calleth on us, and to disavow the Popifh Doctrine and Innovati­ons which are contrary hereuntò and set our selves against it and them, or any that shall endeavour to attempt any thing [Page 19]contrary to the true Protestant Religion, the Person, Honour and Estate of the King, the power and Priviledges of Parlia­ment, &c.

Thirdly, The grounds and reasons of making and entring into this Protestation or Nationall Covenant, are included in the pre­amble to the Protestation, to which I referre you for fuller satisfaction, only thus much here in a few words, I conceive it may be of use.

1. To binde all true Protestants more firmely to God, his truth, wayes and worship, and to prevent the growth of Popery and Popish Innovations, and in time to root out both, as in consci­ence, reason, Religion and policy we should, And this is a very speciall meanes to effect it; for this binds us not only to embrace, maintaine and defend the true Religion, but also to reject Popery, yea to oppose it, and all such as seeke to ad­vance or uphold it.

2. To discover all Popish persons, and such as stand disaffected to the true Religion, and the peace and welfare of the King and Kingdome, Church or State, that they may be dealt with according as to justice doth appertaine.

3. Thereby also the better to disappoint all the Adversaries plots and designes against true Religion, the King, Kingdome, Church and State. And

4. To continue and increase the honour, peace and wel­fare of the same, to all which purposes this bond may be of spe­ciall use, and the most effectuall meanes to accomplish such bles­sed ends. Now,

Fourthly, How far and how firmely this bond or Covenant bin­deth us?

1. How far, in respect of the wayes and meanes to be used, and that is only to lawfull wayes, to doe all these things as far as lawfully I may, and by all good wayes and meanes, that is, by such wayes and meanes as are warrantable by the Law of God, and the wholsome and good Lawes and Statutes of this Realme. As for instance, when we see any Popery or Popish Ceremonies and Innovations in the Church which we have pro­tested against, we may not in a violent and tumultuous way without any lawfull call and warrant set our selves against them [Page 20]and remove them, but by our prayers to Almighty God, and pe­titions to his Majesty, the honourable Assembly, or others in Au­thority, who are by Law inabled to remove the evils that we are bound to oppose, and rectifie things amisse; Beside, God needs no tumultuous carriages, and unwarrantable wayes and meanes to effect his worke of Reformation.

2. But how firmely doth this binde us?

Answ. It binds us to keep it to the uttermost of our [Power, Estate and Libes] even to the death, so as no law of man, or power of any worldly Prince or Potentate whatsoever can ab­solve us from it. And we promise and protest in the close, that netther hope, feare, or any woridly respect, neither favour nor frowne of men, neither promises nor threats, neither hope of gaine, profit, pleasures or preferment, or feare of any worldly losse, trouble or the like (for all these as I humbly conceive are in­cluded) shall make us relinquish this promise, vow and Prote­station.

And this solemne engagement is made in expresse termes in the preseuce of Almighty God, and so implicitely calling the Almighty God of Heaven and Earth, who heares what we pro­test, and doth see our intentions and purpose, and will narrowly observe our future actions, how we keep our solemne promise with his Majesty, to reward or take vengeance on us if we doe not really, and for the future carefully endeavour by all law­full meanes and wayes to performe our promise, vow and Prote­station.

And which yet further addeth weight to this engagement, it is made in the presence of the Congregation (yea and I may say of the Angels also) who are witnesses, Ps. 91.11, 12. Heb. 1.14. and will testifie against us one day if we willingly and wittingly breake this our Cove­nant.

And this also, our owne hands or marke (which is equivalent) is subscribed and stands on record as a witnesse to God and men against that man that shall wittingly and willingly breake his Protestation, so solemnely made, yea, and this Church, and these Wals and Pewes will one day rise up to condemne that man.

Heare what God himselfe saith, of ordinary vowes and promi­ses, [Page 21]which are of [...] inferiour nature to this, Deut. 23.21, 23. When thou shalt vow a vow unto the Lord thy God, thou shalt not slacke to pay it, for the Lord thy God will surely require it of thee, anait would be sinne in thee; That which is gone out of thy lips thou shalt keep and performe, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth: As for instance, if the Jew under the Law vowed unto God to offer a lambe, or bullocke, or sheep or goate, &c. So now if any should vow or promise to God, That if such a businesse succeed well, if such a ship in which he hath a venture returne home well and safe; if such a field of corne prosper and come well in, or the like, he will give so much to the poore members of Christ, or the like in way of thankfulnesse to God for his goodnesse towards him. Or if God doe indeed deliver him out of such a trouble, sicknesse, misery or affliction, or the like, he will give so much to such a pious use, &c. Keep a private day of solemne thanksgiving to God, or the like, he may neither omit nor delay to doe accor­ding to his promise, saith Moses from God, Thou shalt not slacke to pay (or performe) it, The Lord thy God will require it of thee. So againe, Numb. 30.1, 2. This is the thing which the Lord hath commanded, If a man vow a vow unto the Lord, or sweare an Oath to binde his soule with a bond, hee shall not breake his word, he shall doe according to all that proceedeth out of his mouth. And if promises and vowes touching things voluntary, and of a far lesse and inferiour nature, made onely by a mans selfe alone, doe so strongly binde, that God may justly, and Iust è exigitur ad solvendum qui non cogitur al vovendum. Bern. in Ep. will require it of him, and punish him accordingly for breach of promise, in ease he performe not; how much more doth such a solemne vow and Protestation as this is, made to God, in a thing of this nature (which Religion and reason binds us to observe, though there were no Protestation made nor ever thought of) how much more (I say) doth this binde us, and will God punish the wilfull contemners or breakers of it?

Wherefore brethren, you who have taken this Protestation or Nationall Covenant, and have therein implicitly called God to witnesse, and be your Judge to take vengeance on you, if you performe not your vow and Covenant to God, be sure the hand of God will follow you, if (which I hope I shall never see and [Page 22]heare of you) endeavour not to performe your Protestation and Covenant according to promise, but wilfully breake it, and much more if also any should wittingly and willingly endea­vour to hinder others that endeavour to keep their Covenant, and doe wilfully disturbe them in their duty of maintaining the true Reformed Protestant Religion, or opposing and remo­ving in a legall way any part of Popery or Popish Innovations protested against, suppese Images, and scandalous Popish Pi­ctures, Crucifixes, and the like.

And let such a man be sure, that if he performe not his part, but wilfully breake it, oppose and hinder others, yet God will performe his part, God will bring the curse upon him which he hath implicitly wished in his Protestation in the presence of Almighty God, as he did bring on the Jewes the curse which they wished to themselves, Mat. 27.25. And we know it hath layne heavily upon that Nation above sixteene hundred yeares. When Zedekiah had broken his Covenant with the King of Babylon, see what the Lord saith of him, Ezek. 17.15, 16. Shall he prosper? or shall he escape that doth such things? or shall he breake the Covenant and be delivered? As I live, saith the Lord God, surely mine Oath which he hath despised, and my Co­venant which he hath broken, even it will I recompence upon his owne head, v. 19. We have solemnely covenanted and promised, vow­ed and protested to God the King of Heaven, to maintaine the true Religion, oppose all Popery and Popish Innovations; to the King on earth, to maintaine his Royall Person, Honour and Estate; to the Parliament, to maintaine and defend their power and Priviledges, &c. And we may be sure, that man shall not escape, that wilfully breaketh his Covenant; but the hand of God will find him out, either here to his conversion, re­pentance and salvation, or hereafter to his condemna­tion.

Wherefore brethren I beseech you all (and I hope and perswade my selfe you will) consider what you have promised in the pre­sence of Almighty God, and doe your best and heartiest en­deavour to keep your Protestation. Oh let not any person draw guilt on his owne soule by a wilfull breach or carelesse neglect of his Protestation, I could therefore wish that every good Sub­ject [Page 23]would have and set up a Copy of the Protestation in his owne house, to minde himselfe so often as he goes in and out of his solemne vow and Covenant made to maintaine and defend with his life, power and estate, the true Reformed Protestant Religion against all Popery and Popish Innovations, the Kings Majesties person, the power and Priviledges of Parli­ament, &c.

Yea all of you have in Baptisme solemnely engaged your selves to God to beleeve in him, love him, feare him, serve and obey him in all his righteous commands, to defend his bles­sed truth, and the professors of it, and consequently to oppose what in you lyeth by all lawfull meanes, all Popery, and Popish Rites and Ceremonies, and whatsoever is contrary to his bles­sed word and will; Thus every mothers childe of us stands en­gaged to God, and be sure thou canst not wilfully breake Cove­nant with God, and escape unpunished.

But let us come to speake more particularly by way of Application, Ʋse. to bring all home to our selves, to worke as on the head by information, so on the heart and affections by application, that the whole man may be put upon the conscionable practise of the duty, which is the end of preaching.

And seeing a Covenant once made may not be broken, but carefully kept and performed, this may serve to reprove, to hum­ble and to exhort.

First, for Reprehension, and that of two sorts, wherein bla­ming others, I desire to chide and be humbled my selfe.

1. Such as seemingly make or enter into Covenant with God, but doe really breake it. So doe all, that having been baptized, doe not live answerably. Circumcision is called a Covenant, Gen. 17. because it doth necessarily presuppose and seale the Cove­nant. Now Baptisme is in the roome thereof, yet how ma­ny breake it? yea how few doe indeed keep that Covenant, or that doe in good earnest endeavour to keep it? Many, very many of them have also renewed that Covenant at the Lords Supper, re-engaged their soules againe to God, and yet goe on still in the wayes of sinne and Satan: In the Covenant we all engage our selves to leave all sinne, beleeve all divine truths re­vealed to us, and live holily in obedience to all his righteous [Page 24]and good Commandements; yet where almost shall we find a man or woman truly endeavouring to keep Covenant with God.

The Word Sacrament signified of old the Souldiers Oath, be­twixt the Captaine and the common souldier, which now is by long use applyed only to this Ordinance of God, and so we give God the hand in the Lords Supper: It is a Covenant with God, wherein we doe all (as it were) sweare, promise all faithfull service to him, to be wholly at his command, and not to serve sinne and Satan any longer: The very act of receiving or being baptized imports no lesse, and binds us to the duty, and so doth the Lords Supper: Yet where almost is the man or wo­man that makes conscience of keeping his Covenant with God? Doth not almost every one run on still in his owne wayes, serve himselfe and his lusts, sinne and Satan, as if he had never entred into Covenant with God, or made any promise of obedience, and so adde unfaithfulnesse in breaking his Cove­nant with God? Yea, observe it, and we shall see many so farre from keeping Covenant with God, that they grow worse afterward then they were before they came to the Sacrament: so how many are there who lying on their sicke bed, or in some great trouble or feare, promise and seriously vow, that if God will raise them up againe, remove such or such an evill, they will become new men, &c. and yet afterward are as bad, yea worse then before? And may we not also say, There be many who having taken the Protestation or Nationall Covenant, yet are carelesse in keeping it; yea willingly breake it, by causing and fomenting division and dislike betwixt the King and his Parliament, and good Subjects, by opposing and hindering the removall of scandalous Images and Pictures (some of which are most abominably evill and greatly abused by many, in whose hearts they sticke faster then in the glasse-windowes or wals (though we hoped otherwise till experience proves it to be true) also by bowing towards (if not to) the pretended Altar, or East, &c, I say no more, but let every mans conscience be his owne Judge.

In civill contracts with men, men will be ashamed that have any sparkes of ingenuity and common honesty in them, [Page 25]if they breake their word and solemne promise with men, and should we not much more for breaking Covenant with God?

If we had never received the Sacrament, neither the one nor the other, and so never entred into Covenant with God; yet it were sinne to us (and sinne is damnable) to disobey God, see­ing we are all bound to yeeld obedience to God, by vertue of our Creation, preservation and sustentation, to be his and only his, to serve him, and him only for ever; but after Covenant with his Highnesse to sinne against him, disobey his righteous and good commands (for so they all are) rebell against his Autho­rity, is much more grievous, especially when withall we doe serve sinne and Satan, Gods and our owne enemy. It was a great aggravation of Judas sinne fore-prophesied, Psalme 55. That he put forth his hand against such as were at peace with him, and broke his Covenant, ver. 20. So it is a great aggravation of sinne for a man that is in Covenant with God to breake his Co­venant, and lift up the hand against God, with whom he hath entred into tearmes and conclusions of peace, to disobey God with whom he hath entred into Covenant to obey and observe him in all things.

To all such I may say as the Prophet Malachy to the Priests that brake their Covenant with God, Mal. 2.10. Why doe ye deale treacherously every man by prophaning the Covenant of God? And adde as he doth there, ver. 12. The Lord will cut off the man that doth this. And as Jerem. 2.19. Thine owne wickednesse shall correct thee, and thine owne backesliding shall reprove thee: Know therefore, and see that it is an evill thing and bitter that thou hast forsaken the Lord thy God, and that my feare is not in thee, saith the Lord.

2. Others there are that doe really enter into Covenant with God, but seemingly breake it, either out of ignorance, infirmity, want of watchfulnesse, &c. So doe all the godly, all that truly feare God, more or lesse; though they often faile in their obedience, yet it is not wilfully, out of love and liking of sinne, but out of ignorance, weaknesse, want of care, &c. but doe never so sinne, as wholly and wilfully upon meditation to breake their Cove­nant with God, 1 John 3.9. He that is borne of God sinneth not, [Page 26]that is, whosoever is regenerate and truly godly, he doth not wittingly and willingly sinne, he doth not love sinne, and live and lie in sinne, in the breach of Covenant as others doe; the ground is, because his seed abideth in him, i.e. because grace is immutable, and ever working holy desires, purposes and endea­vours to obey God and keep his Commandements, the Articles and conditions of the Covenant. The Covenant with Adam was broken and all forfeit and lost, because mutable; but the Co­venant of grace hath for ground the immutable promise of God, that it shall never cease, Jer. 32.39, 40. Heb. 13.5. and Christ who ever liveth. If Adam had stood till now then that Cove­nant had not been broken, and all lost as it was; but Adam sin­ning, brake his Covenant, and lost all. But now Christ ever li­veth; therefore all that are in the Covenant of grace, all that are in Christ shall ever live, John 14.19. Because I live ye shall live also. There are ever living desires, purposes and endeavours to keep Covenant with God, in respect of which unfained con­stant desires, &c. the godly ever keep their Covenant with God, so as they never breake it wholly or wilfully with full swing of affection, with delight as others doe, much losse live, lye and dye in sin as the wicked doe.

But secondly, because all unregenerate men wittingly and willingly breake their Covenant with God made in Baptisme, and renewed in the Lords Supper, and now in the late Protesta­tion or Nationall Covenant, and the godly doe faile much in their duty, and doe often in part breake their Covenant out of ignorance, want of watchfulnesse or the like, either by omit­ting some duty commanded, or doing something forbidden, and in the manner of our obedience; therefore we have all cause to be humbled. Let me therefore call upon you all and upon my selfe to be kindly humbled for the breaches we have so often made in our Covenant. Oh! that we should breake promise with God, Abs (que) necessi­tate, remissio voti, non di pen­satio, sed prae­varicatio est. Bern. prevaricate with his Majesty, how should this grieve our soules? truly nothing will breake a good heart more then this, to looke backe and see how unfaithfully, and how foulely we have dealt with so good and gracious a God, and bro­ken Covenant with him who is and hath alwayes been so good and faithfull to us and all his.

[Page 27] And the rather should we be humbled, if we looke upon the ef­fects and consequents of sinne, either in respect of God or of our selves.

1. In respect of God. God is angry and grieved. God is angry with all mens sinnes, but grieved especially with the sinnes of his owne people that are in Covenant with him. It is with God as with an husband or deare friend; if all others speake evill of him, sleight him, or disobey him, he can more easily beare if; but if the wife or some other friend that hath entred into a near league of friendship with him should speake evill of him, sleight him — Oh! this cuts him to the heart, this grieves him sore, Psal 55.12, 13, 14. It was not an enemy that repreached, than I could have borne it; but it was thou, a man, mine equall, my guide, and mine acquaintance, &c. Indignities and evill carriage from a near hand is most grievous, not to be borne: so here, breach of promise and unfaithfull dealing from such as are in Covenant with God, is most grievous unto him. We have a notable expres­sion full to this purpose, Ezek. 6.9. saith God, I am broken with their whorish heart (marke with whose) which hath departed from me, breach of Covenant in his, owne people is that (which to use the Prophets figurative expression here) breaketh the heart of God; other mens sinnes grieve him, but the sinnes of his owne people breake his heart. Oh! when it comes to this, that God may say of us as there David of Absolom, as some say, or of Saul, as others thinke, in the type, and Christ of Judas in the Anti-tipe: It was not an enemy, a drunkard, a common swearer, an adulterer or any other open wicked man; but thou a Profes­sor, one that hath entred into Covenant with me, &c. then feare what God saith of disobedient revolting Israel, Psal. 95.10, 11. Fourty yeares long was I grieved with this generation, &c. to whom (or as the Apostle hath it, Heb. 3.11. so, i. c. therfore.) I sware in my wrath they should not enter into my rest.

2. It is lamentable also, if we consider the effect of it in re­spect of our selves, that no tye will hold us. Had we seen that Bedlam man mentioned in the Gospell, breaking all his chaines, certainly we should have pittied him; it is much more lamentable to see men, that no bands, no tyes will hold them to God, but they breake all, breake their purposes, breake their promises, [Page 28]break their solemne Protestation and Covenant made with God, their Covenants sealed at Baptisme, and renewed at the Lords Supper, and now in another kind, in our Nationall Covenant; therefore how should this humble us, and make us blush, and be ashamed and confounded for our unfaithfull dealings with God?

Be we therefore exhorted all of us, Ʋse 3. Exhort. as to looke backe and be humbled for our failings and breach of Covenant for the time past, so to looke forward, and for the future to give all diligence to keep Covenant with God, both our Nationall and Personall Covenant. And here something first by way of motive, and then of direction.

First, beside what hath been already said, me thinks these considerations should be of force to quicken us to this duty by way of Argument.

First, Motives. the consideration of the Party to whom our Covenant is made, and that is God, where consider these 5. things.

1. His absolute Soveraignty over us. It is independent, uni­versall, He is the most High God, possessor of Heaven and Earth, Gen. 14.19, 22. Me thinks this most absolute soveraigne power over us to command, reward of punish us, should move us to a carefull performance of this duty, of keeping Covenant with him.

2. He is omniscient, and knowes certainly what we have done, and how we engaged our selves; yea (adde this also) all our secret vowes and promises we have made unto him, in the night, on our sick-bed, in time of trouble, &c. Heb. 4.13. All things are naked and open unto the eyes of him (of God) with whom we have to doe; therefore we should carefully keep Covenant with God.

3. God remembers our Covenant, yea and all our vowes and pro­mises, though made long agoe, and how often they have been renewed. Men many times, after a little space, forget what bonds and Covenants have been made unto them, so doth not God, Psal. 111.5. He is ever mindfull of his Covenant, which al­though it be spoken specially of keeping promise with his peo­ple; yet it is also true, that he is ever mindfull of what we should performe unto him, and looks for it at our hands as men [Page 29]looke for their Rents at the dayes of payment; obedience is Gods rent-penny.

4. God will make us remember our Covenant, either here by threatnings, terrours and troubles, or hereafter by torments. All cresses, losses, afflictions and troubles are to put us in mind of our Covenant with God. Men will call for their debts. All Covenants and promises are due debts to God; therfore he will call for them; Therefore it was, that when Jacob forgate or neglected his vow at Bethel, God put him in mind of it: And if notwithstanding all threatenings, afflictions, troubles, men will not remember to pay their debts, performe their Covenant unto God here, he will make such feele his torments hereafter. God is most just and unpartiall, that will not suffer breach of Covenant, if unrepented to goe unpunished.

5. Our promise and Covenant is made unto God, who is faithfull as well as just, and will keep Covenant with his, Deut. 7.9. Know that the Lord thy God he is God, the faithfull God, which kee­peth Covenant, and mercy with them that love him and keep his Com­mandements, Psal 111.5. He is ever mindfull of his Covenant. And if God keep Covenant with us, it is most reasonable that we should keep Covenant with him.

Secondly, consider the quality of our Covenant with some other circumstances not mentioned before, all which adde weight to this duty, and should quicken us to obedience.

As 1. Our Covenants and promises are due debts to God. Now every honest man will be carefull to pay his debts, to performe his Covenants and promises, Psal. 37.21. The wicked borroweth and payeth not againe, that is, makes no conscience of keeping his promises; such a day I will repay it (saith he) but perfour­meth not: But it is a sure note of a godly man to keep touch with God, as it is a note of a sincere upright heart upon conside­ration to be willing to enter into Covenant with God, to be bound to him: so it is a note of an honest and good heart to be mindfull of his Covenant, and carefull to performe with God.

2. A Covenant is one of the deepest bonds that can be to tye us to God in obedience. Gods omnipotency is tyed by an Oath and promises, so that he cannot in respect of his Oath doe that [Page 30]which otherwise he might easily doe being omnipotent, and surely it doth as deeply and strongly binde us to God, to obey him, as it bindeth him to keep promise with man. It is one of the firmest and strongest tyes that can lye upon us; and therefore we should be most carefull to performe our Covenant.

3. Thinke also on the witnesses. Our Covenant was made with God in the presence of Angels and men, the whole Congrega­tion then present, and our owne consciences. All men know that we have been baptized, and many have seen us at the Sacrament of the Lords Supper, where againe we renewed our Covenant and promise of obedience to God. Now all these, Angels, Men, that Table, yonder Font will rise up in judgement against us one day, if we doe not keep Covenant with God.

4. It is a folemne Covenant, it was not made rashly, unadvised­ly, upon sudden flash and heate of affection; but deliberately, upon meditation, after warning given, and you bidden seriously to consider of it, and the danger more especially of breaking our personall Covenant shewed. Rash vowes and promises, if law­full and in our power, doe binde, much more such as are delibe­rate; therefore Joshuah 9.19. the Covenant which Israel had made with the Gibeonites, though gotten by fraud; yet Joshuah and the Princes durst not breake it, v. 19 20. All the Princes said unto the Congregation (whose fingers itched to be doing with the Gibeonites) we have sworne unto them by the Lord God of Israel, now therefore we may not touch them, but this we will doe unto them, we will let them live, lest wrath be upon us, because of the Oath which we have sworne unto them.

5. The frequency of renewing our Covenant should make us more carefull of keeping promise with God. Our Covenant hath been renewed againe and againe, so often as we have been at the Lords Table, and received the Sacrament, been at publicke or private Fasts and dayes of humiliation (for in all those we doe if not expresly, yet implicitly and interpretatively renew our Covenant with God) but if we had never but once in all our life time, at Baptisme only engaged our selves to God in Cove­nant; yet wore we firmely bound to obedience, much more being so often renewed. It is a grievous thing to thinke that a man should promise, and promise againe and again, and still breake all.

[Page 31] 6. The equity of the duty should make us more mindfull of kee­ping Covenant with God. Is it not a most reasonable thing that God should be beleeved, loved, feared, served, obeyed? Is it not a most reasonable thing that sinne should be left, abhorred, detested? Are not all his Commandements most just, righte­ous and good, so as no Lawes of men in all the world are com­parable unto them, Deut. 4.8. What Nation is there so great that hath Statutes and Judgements so righteous as all this Law which I set before you this day? See Rom. 7.12. That (even that Commandement that hit him full on the fore, wounded him at the heart, stroke at his bosome lusts, and discovered him to be but a dead man; yet even that) Commandement is holy, just and good; and therefore we should be unjust, unhonest, unreasonable, if we should refuse to obey or willingly breake it. Againe, God hath made a Covenant with us, we expect he should performe with us, every one would have God faithfull to him, and keep Covenant with him, and is it not then a most equall thing that we should also keep Covenant with God?

So is it not a most equall, iust and reasonable thing that we should maintaine and defend the true Protestant Religion, the Kings Person, Honour and Estate, the Power and Priviledges of Par­liament, &c. Let me report it to every mans conscience, whether all the things protested be not just and reasonable?

I may adde this also, the riches of Gods mercy in giving leave and making way for us to come before him againe, and renew our Cove­nant with his Highnesse, and his readinesse to renew his Cove­nant with us againe, with the whole Nation after all our revol­tings and backsliding, and perfonally with our selves in the Sa­crament, setting to his Seale. For former miscarriages God might have discarded us and cast us off for ever, and never have been intreated of us any more; but seeing the Lord is pleased to con­tinue our lives, and give us another call, to approach before him, offering to renew and seale his Covenant with us, if so be that now we will come in unto him, be cordiall, and deale sincerely and faithfully with his Majesty for the future, how should this move us to be ever mindfull to performe Covenant with him who is so good and gracious to us as he is?

Thirdly, looke on the examples of others that have gone before [Page 32]us, both godly and godlesse men.

1. Godly men. We reade of David swearing and truly endea­vouring to keep Covenant with God, Psal. 119.106. I have sworne and will performe it, that I will keep thy righteous iudgements. So the Church and people of God, even in the midst of great troubles and afflictions, Psal. 44.17, 18, 19. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsly in thy Covenant. Our heart is not turned backe, neither have our steps de­clined from thy way, though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death.

2. As godly, so godlesse men have been carefull to keep Cove­nants and promises at least with men: Pharaoh a Pagan King bids Joseph goe and performe his Oath which his father made him to sweare, though it was a long and chargeable journey, Gen. 50.6. And Herod, incestuous Herod that made no conscience of in­cest and murder; yet makes scruple of his Oath, he would not breake his promise, Mat. 14.9. The King was sorry, nevert helesse for his Oathes sake— You may observe it, that many meere na­turall men wholly destitute of the life of grace or any good con­science, will notwithstanding be very punctuall in observing their Covenants and promises, though to their owne dammage and hurt, and should not this greatly shame men that have a name for Religion, and would be thought to be some body among the faithfull, to be found unfaithfull with God or men? What! shall meere naturall, worldly, unbeleeving men, in their kinde goe beyond the children and people of God? be more mindfull of their promises and Covenants then the godly, then Professors are of their promises to God? Yea, shall the very Pa­gans out-strip us Christians in their dealings with men? Oh! let us blush and be ashamed, and repent and amend, least the men of this world, yea the Pagans rise up in judgement against us one day and condemne us.

Fourthly, think of the great good that hereby will redound

• To God.
• To Men.

1. To God. Is makes much for his glory: It gives him the glory of his excellency that he is worthy of it; of his power, wisedome, goodnesse and faithfulnesse, that he can, is able, ready and will keep Covenant with us; but Apostacy, revolting, [Page 33]breach of Covenant, and falling off againe to former evill wayes and courses is most derogatory to Gods glory, and dishonourable to his Majesty, such a man doth in effect Diabolum Do­mino praeponit, comparationem enim videtur e­gisse, ut dicatur pronunciasse eū esse meliorem cujus rursus esse maluerit. Tert c 5. de Paenit. preferre the Devill be­fore God; for he seemes to have compared and weighed them together, and trying both, at length pronounceth him to be the better, whom he chuseth againe to serve.

2. To men, and the good is either Nationall, or Personall.

Nationall, to keep Covenant with God tends much to the good of the whole Land and Nation. There are great designes now on foot for the good of the Church and State: The Adver­saries are many, mighty, extreame malicious, and exceeding busie, have most desperate and damnable designes against both, also the Especially in July & August, 1641. when this was prea­ched. hand of God, the plague and The small Poxe, &c. to this day in many places svveeping avvay very many. other devouring diseases are rife in the great City, and in divers parts of this Kingdome. Now the conscionable performance of our Covenant with God, and parti­cularly of our Nationall Covenant, will be the most probable meanes under Heaven to maintaine the true Protestant Religion, to suppresse and in time root out Popery, disappoint the enemies of this Church and State, further the great and long desired worke of Reformation, and conduce much to the honour, peace, safety, welfare and prosperity both of King and Kingdome, of Church and State, and the salvation of soules.

Againe, we have prayed and doe pray for the publicke health, safety, peace and prosperity, and who is now likely to prevaile with God but they that truly endeavour to keep Covenant with him? Hos. 7.14. They have not cryed unto me with their heart, when they howled upon their beds; They came before God in their troubles, cryed mightily unto him, fasted, prayed, yet all this God esteemed but as the howling of a dog. What was the reason? verse 13. They have fled from me, they have transgressed against me. A Father cares not for the howling of a dog so long as the childe cryes not; he regards more the teares and cryes of one childe, then the howling of 20. dogs; wicked men in the Scrip­ture phrase are dogs, swine, traytors, Rebels to the Majesty of Heaven and Earth, and therefore are not regarded by him; but the prayers of them that are faithfull in his Covenant may doe much good, Prov. 15.8. The sacrifice (which is also accompa­nied [Page 34]with prayer, and so both the sacrifice and prayers) of the wicked is abomination to the Lord, but the prayer (the single pray­er) of the upright is his delight, their prayers may doe much good for a Nation, both to remove and prevent evils and pro­cure good. What is a Parliament, an Army, a posture of defence without this, though they be all of great use? 'Tis notable to this purpose which we have Job 42.7, 8. faith God to Eliphaz, My wrath is kindled against thee and against thy two friends— but goe to my servant Job, — and my servant Job shall pray for you, for him will I accept. It is the prayers of faithfull Covenanters that doe prevaile with God for themselves and others.

2. Personall, the good that will redound to our selves is great and manisold.

1. It will be for our credit. Sancti quidem & honesti pro positi ditatio, magna ruina est. Petr. Chril. All the Countrey cryes out against him that hath no care of his Covenant or promise, that makes no conscience of his word, such a man was hatefull to the very Pagans; but they commended him that was carefull to keep touch; what a blot then and descredit is it not to keep Cove­nant with God? to promise and promise againe and againe, but performe nothing, Deut. 4.5, 6. saith Moses to Israel, I have taught you Statutes and Judgements as the Lord my God hath commanded me, Keep therefore and doe them; for this is your wisedome and your understanding in the sight of the Nati­ons, which shall heare all those Statutes, and say, Surely this great Nation is a wise and an understanding people. What were these Statutes but the Articles and conditions of the Covenant which we must observe? So Isay 56.4, 5. Thus saith the Lord to the Eunuches that keep my Sabboth, and take hold of my Co­venant: Even unto them will I give in mine house, and with­in my wals a place and a name better then of sonnes and of daughters, I will give them an everlasting name that shall not be cut off.

2. It will make for our peace and comfort. Conscience tels us we should keep Covenant with God, that tyes and moves to duty: Now if we endeavour to doe it truly, sincerely, uni­versally and constantly, conscience cannot but justifie, speake peace, and so affourd comfort, Psal. 119.165. Great peace have they that keep thy Law, and nothing shall offend them, Gal. 6.16. [Page 35] As many as walke according to this rule peace be on them, and mercy. If we willingly breake Covenant, conscience (though it may for a time lye quiet and secure, being lulled asleep, &c. yet it) will cry out, and then no peace, no comfort to the wicked, faith God, Isa. 57.21.

3. It will be for our safety. While we are with God and for God, God will be for us, and if God be with us who can be a­gamst us? Rom. 8.31. God will be his protection who keeps Covenant with him. Masters that have but a sparke of good­nesse in them, will protect and maintaine their servants in all their lawfull undertakings for them. Why? because they are their servants in covenant with them: so God will protect all his servants in all their doings, according to his will, and at his command, because they are in covenant with him. He that hath the Kings protection is kept safe from many arrest: so he that keeps covenant with God hath his protection, and thereby is kept safe from wicked men, sinne, Satan, death and Hell, that none of them can truly hurt him, but rather their rage and endeavour shall turne to Gods praise and his chil­drens good.

4. If we keep Covenant with God, then God will blesse and prosper us. We see it in this very Text, Keep therefore, — that ye may prosper in all that ye doe. So Deut. 7.12, 13. Wherefore it shall come to passe, if ye hearken to these judgements, and keep and doe them, that the Lord shall keep unto thee the Covenant, and the mercy which he sware unto thy fathers, and he will love thee, blesse thee, and multiply thee, he will also blesse the fruit of thy Wombe, and the fruit of thy land, thy corne and thy wine and thine oyle, the increase of thy Kine, and the flocks of thy Sheep — and thou shalt be blessed above all people. So Levit. 26.3. to 13. and Deutr. 28.1. to 15. view them over, there are great things promised, outward blessings to them that keep Covenant with God. Excellent also is that place, Deut. 4.40. Thou shalt keep his Statutes and his Commandements (saith Moses) That it may goe well with thee, and with thy chil­dren after thee, &c. Psal. 103.17, 18. The mercy of the Lord is from everlasting to everlasting (from everlasting predestination to e­verlasting glorification) but upon whom? upon them that feare [Page 36]him, to them that keep his Covenant, and to those that remember his Commandements to doe them. Brethren, here are great things pro­mised, and we all desire to have them, to live and prosper, and be ever blessed, why, here is the way to keep Covenant with God, me thinks all this should much inflame the worldly mans affections to enter into, and keep Covenant with God, seeing such things are promised to them that doe so.

5. If we keep Covenant with God, then God will keep Covenant with us: If we faulter with God, and breake Covenant with him, then will he breake Covenant with us, and most justly may he doe so, Deut. 7.12. It shall come to passe, if ye will hearken to these statutes and judgements (the Articles of the Covenant on our part to God) and keep and doe them: That then the Lord thy God shall keep unto thee the Covenant, and the mercy which he sware unto thy fathers, Deut. 8.18. Thou shalt remember the Lord thy God (what is it to remember God, but to thinke of our Covenant of obedience to him, and doe it? and marke what followes) That he may establish his Covenant which he sware unto thy fathers. So psal. 25.10. All the paths of the Lord are mercy and truth, i.e. all the passages of his providence are out of love, for good, and shall certainly be made good, be performed; but to whom? to such as keep his Covenant and his Testimonies. Brethren, would you have God to keep Covenant with you? then see that you keep Cove­nant with him.

6. Know that whosoever doth keep Covenant with God, them will God owne for his peculiar ones, Exod. 19.5, 6. Now there­fore if you will obey my voice indeed, and keep my Covenant, then shall ye be a peculiar people to me above all people. Beloved this is a great matter that God here promises, That if we will indeed keep Covenant with him, then we shall be his peculiar ones, as much beloved, as highly esteemed of God, as a most choice treasure is of men, that God, the great God of Heaven and Earth should so love, esteeme and account of a man, a poore, weake, mortall, sin­full man, this is wonderfull; yet this you see he promiseth to all that keep Covenant with him.

7. And for the future God promises great matters, and will cer­tainly make them all good to all those that keep Covenant with him; they shall have Heaven, life eternall, immediate com­munion [Page 37]with and a full fruition of himselfe, who is the only al­sufficient, independent good. We have his owne word for it, Lev. 26.11, 12. and he cannot deny himselfe; Therefore a faith­full man, that keeps Covenant with God, is a happy man, a rich man indeed; not so much in re, as in spe, in a present possession, as in future reversion, and sure promises; God himselfe, Christ, Heaven, glory, life eternall, all is his: If a man have a bond of a hundred or a thousand pounds from sure men, we say and that truly, he is so rich: so a faithfull godly man is as rich as the promises, Heaven and eternall life, yea God and Christ, and all is his; and therefore he cannot but be most happy, who doth now in part, and shall fully enjoy him who is all in all. If a man had all the creatures, all the glory, pleasure and comforts of them all; yet that all were nothing in comparison of God, all with­out him could not content the minde of man, but God himselfe will fully satisfie it, which results from all the former.

8. It will also be a point of wisedome to keep Covenant with God, Deut. 4.5, 6 Behold I have taught you Statutes and Judgements (the Articles of the Covenant betwixt God and us) keep therfore and do them, for this is your wisdome and your understanding in the sight of the Nations, &c. [...], saith a Greg. Nazian. Orat. [...]3. Father. Let a promise made by a vow or Covenant be perfected by performance; for it is the part of fooles to faile. Oh! my brethren, how should the consi­deration of this so great and manifold good inflame our hearts to this duty. That is the 4 ^th. motive, the benefit.

Fifthly, on the other side, thinke of the great evils that will fol­low upon the wilfull breach of Covenant with God. God is greatly dishonoured, Religion, the peace, safety and welfare of the Land is extreamely endangered, according to the greatnesse and generallity of this sinne; for if one sinner destroyeth much good, what will a multitude, a million doe? beside the privation of all that personall good fore-mentioned, and the positive dis­pleasure and evils which God inflicts on Covenant-breakers, which oftentimes lights heavy on men in this world, in their name, estates, bodies, consciences. See Lev. 26.15. &c. and Deut. 28.15. to 68. there are 54. verses together of dreadfull plagues that God denounceth against Covenant-breakers, one of which [Page 38]well set on by the hand of the Almighty is enough to breake the heart of the stoutest sinner, Jerem. 11.2, 3. saith God, Heare ye the words of this Covenant: Thus saith the Lord, cur­sed bee the man that obeyeth not the words of this Cove­nant.

Neither doth breach of Covenant with God alwayes bring evill upon a mans selfe only, but upon others also many times, take one instance, a Sam. 21. because Saul brake the Covenant which Joshuah and Israel made with the Gibeonites at their first com­ming into Canaan; therefore God brought on all Israel a famine in the dayes of David for three yeares together. There are di­vers things remarkeable here, as 1. This Covenant was made not with Israel, Gods owne people, but with the Gibeonites, who were otherwise designed to destruction with the rest of the Canaanites. 2. It was not made in Sauls owne person, but by his Predecessor; and that 3. above three hundred and eighty yeares before Saul came to the Kingdome. 4. It was with a good intention in Saul, and out of his zeale for the children of Is­rael and Judah, v. 2. Yet God plagued all Israel and Judah with a famine for that breach of Covenant, no lesse then 3. yeares, yeare after yeare. The inference from hence is easie, that every one may see what a grievous thing it is to breake Covenant with God. Consider all these things, weigh and ponder them well and seriously, and the Lord worke them on your hearts, and make them effectuall to quicken you and mee to this duty.

2. Directions to further us in the duty. Now if there be any soule (that having entred into Covenant with God lately, and all that have formerly done it in Baptisme) who unfainedly desires and resolves to keep Covenant with God, let him hearken to these directions following, which may through the blessing of God not a little further him in the per­formance of this duty.

1. Resolve upon it that it is a duty, and it must be done, Cove­nants must be kept, and that you will set about it, and are resolved to doe it; Resolution will carry a man on far, and help much as in all worldly undertakings, so in spirituall, and where a man is not resolved to goe on, every little matter will take him off. That is the first.

[Page 39] 2. Rid the heart of all it's base lusts, especially of it's bosome lusts, labour to empty the soule of them. Our lusts are like unto Sampsons lockes, all the while Sampsons lockes were on, no bonds would hold him; but when they were cut off he could easily be bound: so here while our strong lusts remaine in our hearts, no bonds, no promises or Covenants will hold us in obedience to God. You may see this in the Jewes, Jerem. 42.1, 2, 3. They came to the Prophet, desired him to aske counsell of God for them, what he will have them to doe, and they promise very solemnely to doe it, ver. 5. and 6. They said to Ieremy, The Lord be a true and faithfull Witnesse betweene us, if we doe not according to all things for the which the Lord thy God shall send thee to us, whether it be good, or whether it be evill, we will obey the voice of the Lord our God, to whom we send thee, and they adde a strong reason also why they will doe so, that it may be well with us when we obey the voice of the Lord our God. Yet there was a bosome lust in their hearts, and therefore when the Prophet from the Lord told them what they should doe that it might be well with them, they fall off, all their former solemne protestation would not hold, chap. 43.2, 3. Therefore labour to rid the heart of all base lusts, that like a false by as in a bowle will draw aside from Gods Commande­ments.

3. Know where the power both to be rid of bosome lusts that hinder, and to keep Covenant with God is, and seeke it there where it is to be had, and that is in Jesus Christ, all our strength is in him, there is no power in our selves, not so much as to thinke a good thought of our selves as of our selves, 2 Cor. 3.5. God is the strength of his people, Psal. 28.8. and 37.39. and he will give strength unto them, Psal. 29.11. and 68.35. All the grace we have is from Christ by his Spirit, and all the obedience we doe is by vertue of his grace in us, inabling us: As at first, all the strength we should have had, had Adam and we stood in him, was to be derived from him the first Adam: so now all the strength a Christian hath to doe God any service is from Jesus Christ the second Adam, by vertue of a new Covenant made with us in him. It is not enough to binde a mans selfe in a bond of a hundred or a thousand pounds, the bond will not pay the [Page 40]debt, or inable the obliged to doe it, there must be a stocke of mony, a power and way to raise it, or it will never be done: so here, now all our strength is in Christ; and therefore as Jo­sephs brethren in their want, went to Joseph the Lord of Egypt, so we must goe to Jesus the Lord of the Church.

This is his Office, he is the Prophet and King of his Church; a Prophet to teach us, and a King to rule in our hearts by his Spirit, to subdue sinne and inable to holinesse; therefore he hath recei­ved gifts to give unto men, Psal. 68.18. and Ephes. 4.8. Therefore if disordered lusts stirre in the soule goe to Christ the King; as when there are disordered persons in a Kingdome, we goe to the Magistrate to punish and curbe them, so goe to Christ for power against them, and for power to doe duty, to keep Cove­nant.

And as you looke to Christs Office with an eye of faith, so presse him with his promise, he hath promised to subdue our enemies, sinne and Satan, and to inable his to doe valiantly, and his pro­mise is confirmed by an oath, Heb. 6.17, 18. and 7.20. therefore feare not to speed.

4. Exercise the abilities you have received already, and they will increase and grow greater, as we use to say, use leggs and have leggs, use strength and have strength: so use that little ability you have from him, and God will give more. To him that hath shall be given, Mat. 25.29. Doe as well as you can, actus intendit habitum si nervosè fit, Aquinas. the act increaseth the habit and faculty of doing, if the power we have be put out in acting. I say therefore to you as David to Solomon, 1 Chron. 22.16. Arise and be doing, and the Lord will be with you.

5. Get strong reasons for God against sinne, Satan &c. for the true Religion against Popery and Popish Innovations, &c. for unlesse the judgement be clearly convinced, the heart will never come fully off, and much lesse goe on evenly and constantly in the duty; and therefore get strong reasons why God must be beleeved, loved, feared, obeyed above all: so why sinne must be left and abhorred, why this Religion must be embraced, pro­fessed, practised, justified, defended, and not Papistry, or any other Religion, and so for all other things protested.

6. Renew your graces, as faith, repentance, and love often

[Page 41] 1. Faith, for ever the soule finds it true by experience, that as faith increaseth or declineth, so doth obedience.

2. Renew Repentance, or sorrow for sinne and former failings, often: To sinne once is too often, but to repent, sorrow for it many times is little enough; The oftner we renew our repen­tance and sorrow for our failings and breaches of Covenant, the greater will be our sorrow, and the more our care to keep Cove­nant, and feare to offend for the future.

3. Renew also your love to God and Jesus Christ: The more love to God and goodnesse, the more strength and readinesse in the soule to obey God.

7. Set up a spirituall watch in the soule over thine owne heart, Jer. 17.9. & 42.3, 4, 6, 7. with 43.2, 3. especially against the lusts to which thou art most prone, that the deceitfull heart and lusts draw it not aside out of the way of Gods Commandements. Every man hath a deceitfull and dissembling heart, that is ever ready to dissemble with God and deceive it selfe: If any man hath a better thought of himselfe, he is so much the worse for that thought; and therefore have an eye to the Covenant, and looke to thine owne heart also, that it deceive thee not, and cause thee to behave thy selfe falsly in thy Covenant.

8. Keep under a powerfull Ministery and be frequent in the use of all Gods Ordinances and religious duties. It is the means God hath appointed to keep men in the good way of obedience to Gods Commandements. In 2 Chron. 15. we reade that eve­ry thing was out of order, and there was no regard of the Law of God or man, and the reason is, ver. 3. because Israel was without a teaching Priest (dumbe S. Johns, it may be, they had enough) but there was no teaching ministery, to instruct, direct and exhort them to duty, and as Gods instrument to convey grace by his Ordinances, to inable them to obey God; for the teaching Minister is an instrument, by whose labours in the word, God is pleased to worke grace in the hearts of his peo­ple, whereby they are inabled to duty.

The Ministery of the Word, reading the Scriptures, pray­er, &c. are the food of the soule. Now he that will labour or be able to worke must cate: so he that will have strength to doe duties acceptably and keep Covenant with God, must be fre­quent [Page 42]in the use of Gods Ordinances: The soule must feed on this bread of life; and therefore brethren that you may be inabled to doe the Lords worke, and keep touch with God, live under a powerfull Ministery, and be constant and conscionable in the use of it and all other meanes of grace. Let me exhort you as the Angell did Elias, Ʋp and eat, so doe you feed with savour and delight upon the Word, Sa­craments, &c.

9. Minde your selves often of the Covenant, thinke seri­ously with your selves what you have done, and how deep­ly you have engaged your selves to God, and worke it on your hearts, that it may take a deep impression on your spi­rits, that it may never be forgotten; for if it be forgotten (though never so solemnely made) it will be broken; There­fore brethren minde your selves of your duty, and often re­member one another, Heb 3.13. exhort one another. This will be of good use also: Men keep in minde their Rent-dayes, dayes of payment, and will sometimes put others in minde also, least they misse and forfeit; and so should we doe, least we loose the benefit of our Covenant.

Lastly, pray often and earnestly, and get others to pray for you also, and pray one for another. So did David for him­selfe, Psal. 86.11. Teach me thy way, O Lord, I will walke in thy truth; unite my heart to feare thy Name. And Psalme 119.36. Incline my heart unto thy Testimonies. So verse 80. and 143. Also for others, 1 Chron. 29. when he saw a great willingnesse in the peoples spirits, hee prayes, verse 18. O Lord God of Abraham, Isaac, and of Israel our Fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their hearts unto thee. So pray I also for you, even for every one that hath some good resolutions, and is in his heart purposed to keep Covenant with God. The Lord keepe this for ever in the imagination of the thoughts of your hearts, and prepare your hearts to him. This God hath promised, Jer. 32.39, 40. Ezek. 36.27. there is great ground for prayer. Now we know that faithfull pray­er will availe much if it be fervent, James 5.16. the pro­mise is made to it, and it is the worke of Gods owne Spi­rit, [Page 43]and God cannot but heare the request of his owne Spi­rit put up according to his will. I end all with that of King David to Salomon, 1 Chron. 22.16. Arise, and be doing, and the Lord will be with you. And that of the Apostle, Be not weary of well­doing; for in due time ye shall reape, if ye faint not. Amen.

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