WHich words are part of a Prophecy (terrible to Ba­bylon, but comfortable to the Church) uttered,The Intro­duction to the maine Discourse. and penned by the Prophet Ieremy, about the fourth yeere both of the Babylonish captivity, and of the tributa­ry reigne of Zedekiah. The occasion, this.

The Prophet having laboured about thirtie yeeres, to humble Iudah by continually ringing in her eares the dolefull tydings of a sore captivity approaching, could not bee beleeved. But, when once the quicke and sad sense of their bondage under the Caldean Yoke had forced from them an acknowledgement of the truth of his Prophesies, he found it as hard a taske to worke their hearts to any hope of deliverance. For, as it is a worke even insu­perable, to possesse a people ripe for destruction, that any evill is neere them, till the wrath of God breake in upon them and over­whelme them; so is it a businesse of little lesse difficultie to hold up the spirits even of Gods owne people, once cast under any great ex­tremity, with any hope of rescue.

This was Iudah case. Before the Babylonian had laid this yoke on their necks, God had plainly revealed, and often inculcated that it should lye upon them just 70. yeares and no longer,Ier. 25.11, 29.10. after which they should have liberty of return to their own Land again. How­beit, the weight of their misery, the absence of God, (who had cast them out of his sight) together with the insolence and cruelty of their proud oppressors, had throwne them down so low in a disconsolate condition, that nothing which God could either now say or doe, was sufficient to raise up their hearts to any assurance of returne. The same strength which Lust hath to draw men from obedience, it will surely have afterwards to drive men from beleeving, in their greatest necessities of living by faith.

The maine beame which stucke in their eyes to hinder their sight of deliverance promised, was, the greatenesse and invincible poten­cy [Page 2] of the Chaldean Monarchy (then in her pride) and more especi­ally the strength of Babylon the Queene and Mistresse of that puis­sant Empire.Introducti­on. How could they hope to be delivered, when she that commanded the world detained them? Shall the prey be taken from the Mighty, Isay 49.24. or the lawfull captive delivered?

To cure them therefore of this desperate desponsion of mind, the Lord stirred up this Prophet to foretell the totall and finall subversi­on and ruine of Babylon and of that whole Monarchy; and further, to declare from God, that the desolation thereof should be the disso­lution of the captivity of Iudah in it. The better to assure them of all this, Ieremiah wrote the whole Prophecy against Babylon (con­tained in this Chapter and the next following) in a Book by it selfe, which he sent to Babylon by the hand of Seraiah (Lord Chamber­laine to Zedekiah, Ier. 51.59. and now going in an Embassie from his Master to great Nebuchadnezzar) with Command from the Prophet, that, after the reading thereof to the captives, he should binde a stone unto it, and cast it into the midst of Euphrates, with this saying pronoun­ced over it, Thus shall Babylon sinke, and shall not rise, &c.

But to hasten to my Text, In the five first verses of this Chapter, the Prophet summarily compriseth the substance of his whole Pro­phecy against Babylon, declaring, 1. her destruction, 2. the Meanes, 3. the consequent thereof to the people of God.

1 And first, he makes Proclamation, and an Oiyes! as it were, to all the world, to come and behold the Great Worke he was to doe against Babylon the chiefe Citie of the Empire, against Bell the chiefe Idoll of that Citie, and against Merodach the glory both of that Citie and Empire; yea, though the King then reigning when God meant to destroy it, should prove as potent as that great King, the first of that name, who for restoring the declining Empire to her ancient Splendor, and for translating the Imperiall Seat from Nineve to Babylon, was by posterity worshipped as a God, and transferred his name to all his successors, as the name of Pharaoh to the Egyptian Kings, of Benhadad to the Syrian Monarchs, and of Augustus to the Roman Emperours. Although all these should be joyned together to withstand the downfall of that Monarchy, yet desolation should be brought over them all, they should all be con­founded and removed for ever, Verse 1.2. and all to make way for the deliverance of the Church.

But what should bee the meanes of such an unexpected destructi­on? This was to bee done by an Army from the North, that is, by the Medes and Persians, both of which, but more especially the 2 Medes, were situated towards the North from Babylon, Omne ma­lum ab Aquilone. and there­fore ominous. That these were the men, appeares more fully by their description in the residue of this, and of the 51. Chap. This Nor­therne Army should bee the confusion of Babylon, the confusion of Babylon should prove the restoring of the Church (ver. 3.) And the restoring of the Church should produce a Covenant with God.

For, behold, the issue and consequent of the ruine of Babylon was, 3 the returne of the captive Iewes, from thence to Ierusalem, and a renewing Covenant with him that had shewed such mercy on them, vers 4.5.

For, in those dayes, and in that time, saith the Lord, the children of Israel shall come, they and the children of Iudah together, going and wee­ping, they shall goe and seeke the Lord their God. They shall aske the way to Zion with their faces thitherward, saying, Come and let us joyne our selves to the Lord in an everlasting Covenant that shall not be forgotten. This began to be fulfilled at the end of seventy yeeres determined, when the Empire was first over-runne and subdued by Cyrus the Persian. For he made Proclamation of libertie to returne,2 Chr. 36.22 in the first yeere of his Raigne. And when they returned, this was their deportment; they went weeping; and, to seeke the Lord their God. They goe, not so much to repossesse their ancient patrimony and in­heritance, and to grow rich in the world, as to seeke and finde the Lord their God, and that with a resolution to enter into Covenant with Him, and such a Covenant as should never bee forgotten, but daily remembred and carefully performed.

You now see the Context. Should I now divide the Text,Actus. I might shew you here.

• First, an Act, expressed by their industry, in setting upon a long and tedious journey to Zion. They shall aske the way to Zion.
• Secondly, the manner how they manage this journey,
  Modus.
  it is
  • 1. With all intention of spirit, they aske the way to Zion, with their faces thitherward.
  • 2. With fervent charity towards, and mutuall zeale for each other, to quicken and inflame one another to the same work, saying, Come.
• [Page 4]Thirdly, the end of their journey, w^ch (with so much intention of spirit and inflamed charity, calling and crying to one another in such a manner,
  FINIS.
  ) they set upon; all was for this: Let us joyne our selves to the Lord in an everlasting Covenant that shal not be forgotten

I might easily also cast out these generals of the Text into many lesser branches: but it is not now a time to trifle, or to play with a Text. Yea, I shall not distinctly prosecute all the parts already laid out, but (as the duty of this day requireth) insist rather upon that which is the maine, and bring in the other as subordinate thereun­to, by occasion afterwards, in explication of the principall point. For we see troopes in the Text bound for Zion; and, so hasty thither­ward, that they salute not any man by the way, nor so much as looke aside any way: they goe with their faces thitherward: all the stay they make, is but to call others along with them, and amongst these, us, saying, Come. And, what is the businesse; the end of all this hast? Nothing but this, Let us joyne our selves unto the Lord in an everlast­ing Covenant, &c. This, how ever it were last in execution, yet was it first in their intention, in the undertaking of this journey, and therefore now must be principally insisted upon.

You see here a people loosed from the Babylonish captivitie, and returning to Zion: and, in their returne to have this in their hearts, in their mouthes, and in their endeavours, namely, upon the receipt of this mercy, to make speed to their God, to enter into a new Con­tract and solemne Covenant with him. So that now the chiefe, and only point of instruction which I shall recommend to, and presse upon you, and mine owne heart with you, is plainly this, that

The maine Observati­on, or Do­ctrine. When God vouchsafes any deliverance to his Church, especially from Babylon, then is it most seasonable and most necessary to close with God by a more solemne, strict, and inviolable Covenant to bee his, and only his for ever.

In prosecuting this point (wherein I resolve to be plaine, and in earnest) I shall first shew you the [...] of it, that it is so. Next, the [...], if you will, how and in what manner this must be done. Third­ly, the [...], the grounds and reasons of it: and so proceed to the Ap­plication.

i. [...]. quod sit. That it is so,For the first, the [...] that it is so, this will appeare, 1. More ge­nerally, upon receipt of any deliverance. 2. More specially, upon an deliverance from Babylon above all other.

1. In generall,1. That it is so, in the generall Proved. 1. More ge­nerally. that this use must be made of any deliverance, appeares both by precept, and example in holy Scripture. We shall carry them along together.

In Deut. 29. you shall finde Moses requiring the people to enter into a speciall Covenant with God, beside the solemne Covenant which he made with them (and they with him) in Horeb. Exod. 19.5. &c. To induce them thereunto, Moses refresheth their memory with the repetition or representation of the many deliverances God had given unto them, out of Egypt, The first so­lemne Co­venant which they passed into, was after their deli­verance out of Egypt. Vers. 1. and in the wildernesse by the space of fortie yeeres, together with the wonders and miracles which he daily wrought for them. And in the seventh ver. he tels them, that when ye came into this place (that is, into the Land of Moab) Sihon the King of Heshbon, & Og the King of Bashan, came cut against us unto battell, &c. What then? Here is deliverance upon deliverance, and the infe­rence is, Keep therefore the words of this Covenant, and do them, verse 9. But, that is the Covenant on Gods part, you will say? True,A second Covenant, a­bout fortie yeeres after the first, when they came neere to Ca­naan and shortly after were to en­ter into it. but that is not all. He therefore presseth them to an actuall personall Covenant on their parts, and that upon consideration of so many deliverances. This was his maine businesse with them at the Lords own command. Therefore in vers. 10. he thus bespeaks them, Ye stand this day all of you before the Lord your God, your Captaines of your tribes, your Elders, and your Officers, with all the men of Israel, your little ones, your wives, and thy stranger that is in thy Campe, from the hewer of thy wood to the drawer of thy water, that thou shouldst enter into Covenant with the Lord thy God, and into his Oath which the Lord thy God maketh with thee this day. And in vers. 14. he addeth. Neither with you onely do I make this Covenant, and this oath, but with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day. Thus you see a Covenant required, stricken, and ratified by solemne Oath of God and his people mu­tually to one another: they binde themselves by solemne Oath to him, as he by oath had bound himself to them. Thus then it was in the time of Moses, No eminent deliverance went before, but a solemne Covenant followed after.As Moses drew the people, into a Covenant before their entrance into Cana­an; so did Ioshua also, after they were posses­sed of it, Iosh. 24.25.26. So did Iehoiada, upon the deliverance of Iudah from the ty­ranny of that bloudy monster Athaliah, 2 King. 11.17. And, To sweare a Covenant, is no new device, no humane invention, nor arbitrary Action.

I will give you but one instance more (among many) of this kinde, and it is that of Asa, that good and religious King of Iudah. When Zerah the Ethiopian infested his kingdome with an huge [Page 6] army,1. That it is so, in the general. even 1000000, and 300 Chariots, 2 Chron. 14. Asa falls to praying, God heard him; they joyned battell, Asa obtained the victory, and carried away very much spoile. What was the issue? Another Covenant.

For, in Chap. 15 you shall finde that presently upon this, God addresseth a Prophet to Asa, (Azariah the sonne of Oded) to tell him and the people, The Lord is with you while ye be with him. And, to encourage them to close with God, he addes, in verse. 7. Be ye strong therefore, and let not your hands be weake: for your worke shall be rewarded. They must not onely worke for God, but be strong to his worke; and that they might be so, there was no way like to that of entring into a Covenant with him. For, so Asa understood it, as appeares by the next words, where it is said, Asa, when he heard these words, 2 Chron. 14. tooke courage; and, although he had before done much in purging the Cities of Iudah of Idolatry, and Idols, of high pla­ces, Images, and groves, yet now he goes on to a more thorough reformation, and put away the remainder of abominable Idols out of all the land of Iudah and Benjamin, and out of the Cities which he had ta­ken from Mount Ephraim, and renewed the Altar of the Lord; for ever where Idols goe up, Gods Altars goe downe, therefore he pulleth downe the one, and setteth up the other.

And not this alone, but he offered unto the Lord a great sacri­fice, and both himselfe and his people entred into a Covenant to seeke the Lord God of their fathers, with all their heart, and with all their soule, that whosoever would not seeke the Lord God of Israel, should be put to death, whether small or great, whether man or woman; and they sware unto the Lord with a loud voice, and with shouting, and with trum­pets, and with Cornets. And all this, immediately upon the delive­rance and victory which he had obtained: for, in verse. 11. it is said expressely, that they offered unto the Lord, the same time (or, in that very day) of the spoile which they had brought, 700. Oxen, and 7000. Sheepe; meaning of those, which they had carried away from the Ethiopians that came out to battell against them.

So that now you see another solemne Covenant entred into, not by Asa alone, but by all the people of God, a Covenant solemnized in publique by Sacrifice, by Oath, and under the highest penalty of death it selfe to all that should not observe it.

In pursuit of which Covenant, see what he presently did, He spa­red [Page 7] not his owne Mother that regarded it not. For, when he per­ceived that, notwithstanding this Covenant, the Queene his mo­ther, Maacha, would needs retaine her puppet Gods still, and (a­mongst the rest) one abominable Idol, in a grove, so obscene as it is not fit to be named: (Abulensis In 3. Reg. 15. qs. 11. The Vul­gar hath it in the Text, ne es­set Princeps in Sacris. Priapi. yea, Lyra is pe­remptory for this in loc. observeth that it was Priapus, and conjectureth thence, that shee was not only a grosse Idolatresse, but an abominable strumpet: for, ordinarily,Hom. against peril of Idol. par. 3. Rom. 1.21, 22, 23, 24. &c. wis. 14.23 &c. to v. 28. Minut. Faelix in octavi [...]. Athan. orat. cont. Idol. Tertull. in apo­log. c. 15. B. Hall contempl. in Asa. Lorinus in Levit. 18. p. 536. Idem in Num. 16. pa. 572 Alii (que) complu­res. Idolatry and adulte­ry, spirituall and bodily fornication goe together) It is said, that he removed her from being Queene, because shee had made an Idol in a grove, and Asa cut downe her Idol, and stampt it, and burnt it at the brooke Kidron, verse 16. Which passage is exprest with an emphasis in 1 King. 15.11. Also Maacha his Mother, even Her, he removed from being Queene. Although a Queene, although a Mother, Some suppose her to have bin his Grandmo­ther, others say she was his own Mother, of the same name with his Grandmo­ther, which is more probable, because Scrip­ture stiles her so. yet even her he deposed from her dignity.

This he did, and this he must doe, not onely by reason of that vo­luntary Covenant into which he had entred, but by vertue of the speciall Command of God himselfe, in what ever relation shee had stood unto him. Yea, in Deut. 13.6. the Law was more strict, for though shee had beene neerer than a Mother, even the wife of his bo­some, yet if shee were an Idolater, and should entise him secretly, say­ing, let us goe and serve other Gods, she must have beene put to death, and his owne hand must have beene first upon her, vers. 9.

You now see the point proved in the generall that thus it is with Gods people; upon any notable deliverance,Yea somtimes upon considera­tion of Gods Iudgements felt or feared. 2 Ch. 29.10. 2 Ch. 34.31, 32. 2. In speciall. they enter anew in­to solemne and strict Covenant with God.

2. But more especially ought this to be the care of the Church, when God gives her deliverance out of Babylon, out of that servi­tude and bondage which of all other was most heavy, and lay lon­gest on her. See this in some instances, both on Gods part ayming at this in giving deliverance, and on his peoples part performing this after deliverance from Babylon.

On Gods part, first, This was foreshewed under the similitude of the basket of good figs, Ier. 24.5. There it is said by the Lord, the God of Israel, like these good figs so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good: for I will set mine eyes upon them for good, and I will bring them againe to this land, &c And, in the seventh verse it followeth, I will give them an heart to know me, that I am the [Page 8] Lord, and I will be their God: for they shall returne unto me with their whole heart. He will give them an heart to know him, to returne, and become his people, which cannot be without a Covenant. Againe,

That this is that which Gods heart is exceedingly set upon, and full of, namely, that he never meant to bring his people backe from Babylon, but upon this very condition (albeit it was a great while ere it was done, and therefore they thrived accordingly, as we shall shew anon) will yet further appeare by many other passa­ges of the Prophecy of Jeremy, to passe by sundry other Prophesies uttered by Isaiah, Micah, and others.

In Ier. 30 18. we shall finde a Prophesie, that this should bee done, (and I shall shew, by and by, that it was afterwards perfor­med) Behold, saith the Lord, I will bring againe the captivity of Ja­cobs tents, and have mercy on his dwelling places, &c. and in vers. 21. I will cause him to draw neere, and he shall approach unto me; and then, as one assured of it, and admiring at it, he presently ads; for who is this that engaged his heart to approach unto me, saith the Lord? That is, both Governour and people, all of them should binde and engage themselves, (not their outward man alone, but even their very heart and soule also) by solemne Covenant to be the Lords. That this was the meaning, is cleare by the next verse, Ye shall be my people, and I will be your God. For it was such an engaging of their hearts, as that one should say, I am the Lords; and another shall can himselfe by the name of Iacob: and another shall subscribe with his hand unto the Lord, and sirname himselfe by the name of Israel, Ver. 31. &c. Jsa. 44.5.

Ier. 31.So againe, the Lord having first promised to bring back the cap­tivity, he subjoynes; Behold, The dayes come, saith the Lord, that I will make a new Covenant with the house of Israel, & with the house of Iudah: not according to the Covenant which I made with their fathers, in the day that I took him out of the Land of Egypt, which my Covenant they brok, although I was an husband unto them saith the Lord. But this shall be the Covenant that I will make with the house of Israel; after those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. Here is a Co­venant, God begins the work, but his people follow. They imbrace the Covenant, and joyne themselves by mutuall Covenant to him. He puts his Law into their hearts, for this very purpose.

Once more. In Ier. 32.37. there is a promise that God would [Page 11] gather his people out of all Countries whither he had cast them in his wrath, and that he would bring them back to their owne place, and cause them to dwell safely. He presently addes this as the product of that mercy; they shall be my people, and I wil be their God, and I will give them one heart, and one way, that they may feare me for ever, &c. I will make an everlasting Covenant with them, that I will not turne away from them to doe them good, but I will put my feare in their hearts that they shall not depart from me: Which words goe no lesse than a so­lemne Covenant mutually made and strucken betweene GOD and His people.

Thus then you see, many plaine and pregnant places of Scripture shew, that the maine thing God on his part aymed at, and expected from his people in delivering them from Babylon, was, the firme and solemne tying and engaging of themselves by a formall and ef­fectuall Covenant to him, and the remembring and keeping of it better than formerly they had done.

But, secondly, all these were but prophesies shewing what God foreshewed should be. Will you therefore see the thing acted, and all these promises fulfilled? True it is indeed that the people did not on their parts performe this, they entred not into such a solemne Covenant, so soone as deliverance was by Cyrus proclaimed; and they sped accordingly. Zorobabel went indeed before, in the first yeere of Cyrus, and laid the foundation of the Lords House: but we read of no Covenant then made. Therefore, the worke was stayed, and the building not finished in an 100 yeeares after, say the best Chronologers.

Then comes Ezra, and makes some reformation of manners; and not onely so, but some Covenant he and the people entred into, Ezra 10. But that was but in a particular case (and it would be thought a strange one, to this age especially, should it now be pressed;) there were many that had trespassed against their God by taking strange wives of the people of the Land (that worshipped not the same God.) Such therefore, as now were duely touched with the sence of this sinne, desire Ezra that a solemne Covenant might now be made with God, to put away all such wives, and such as were borne of them, Vers. 3. Now in the fifth verse, we shall finde this executed. For, Ezra arose, and made the chiefe Priests, the Levites, and all Israel to sweare that they should do according to this word, and they sware.

This was somewhat, but not enough: a partiall Covenant, and such as came short of that intended in my Text. You shall see it more throughly performed afterwards, in Nehemiahs time. For, after Ezra, came Nehemiah, and he makes a more thorough Refor­mation; not of mens manners onely, but even of Religion also. He set up the Ordinances of God in their purity, and tooke care in par­ticular for the preaching of the Word. After all this, he and all the people entred into a solemne Covenant, and that at the time of a publique Fast. And this brings it home to the businesse we are now about. For, as they entred into Covenant upon receipt of such a deliverance, so they did it at the time of a solemne Fast. This will appeare throughout the whole ninth Chapter of Nehemiah, where it is first said, that the Children of Israel were assembled with fasting, and with sack-cloath, and with earth upon them: they separated them­selves from strangers, they stood and confessed their sinnes, and the iniqui­ties of their fathers. They justified God in all his proceedings against them, and in all the evils he had brought upon them. They acknow­leged that neither they, their Princes, people, or fathers had kept the Law; they had not served God in that kingdom he had bestowed up­on them. Behold, say they, v. 36. we are servants this day, and for the land that thou gavest unto our fathers, to eate the fruit thereof, and the good thereof, behold we are servants in it, And it yeeldeth much encrease unto the Kings whom thou hast set over us, because of our sinnes: also they have dominion over our bodies, and over our cattell at their pleasure, and we a e in great distresse. And because of all this, we make a sure Covenant, (in the last verse) and write it, and our Princes, Levites, and Priests seale unto it.

Now here is the full accomplishment of that you have in my Text. What in the Text is set downe by way of Prophesse you here see acted in the History. In Nehemiahs time, they come home unto it. And if you looke into the tenth Chapter, you shall see who sealed this Covenant: first, the Princes, the Officers, the Magistrates of the Kingdome, the Parliament men, if you will so call them; and then the rest of the people. And what is the substance of their Covenant? They entred into a curse, and into an Oath, to walke in Gods Law, which was given by Moses the servant of God, and to observe and doe all the Commandements of the Lord their God, and his Iudgements, and Statutes, verse 29.

Here then is their Covenant:2. How it is so. you see also with what solemnitie it was made and ratified; by subscribing of hands, and setting to of their Seales, by an Oath, and by a curse; binding themselves by all the most solemne and strongest bonds that possibly they could; and all this in Publique, and at a Publique Fast, So that now the point is cleare, That it is so, and that the practise of Gods people hath ever beene, upon any great deliverance, especially from Babylon, to enter into solemne Covenant with the Lord.

Come we to the second branch propounded, which is the [...],2. [...], Quomodo sit. How this is to be done shewing, in what manner this Covenant must be made, and how men are to joyne themselves to the Lord in this Action.

This I shall demonstrate out of the bowels of the Text it selfe: for therein may you see somewhat required, 1. By way of dispositi­on or preparation to it. 2. In respect of the substance of it. 3.In a three fold respect In re­gard of the properties belonging to it. These being opened, I shall give you a full view of this Text, and performe my promise before made unto you.

The first thing to be unfolded is,1 Of the disposition requisite to strike a co­venant with God. Whereunto is required 1 the asking the way to Zion. the disposition or preparation to the Covenant; and this appeares in two things, 1 In seeking seri­ously the face of God, They shall aske the way to Zion. 2, In the man­ner of their addresse unto him, with their faces thitherward, saying, Come.

The first thing requisite to dispose, qualifie, and prepare men to strike a Covenant with God, is a serious and humble seeking of the face of God. They shall aske the way to Zjon. And there first a word of the place toward which they were bound; secondly, of their con­tending and repaire to it, under that expression of asking the way thither.

The place, was Zion, where first (though it be but a Criticisme, it is yet not unnecessary to be taken notice of, because the word is of­ten pronounced, and written amisse, which may cause ambiguity touching the place) you must put a difference betweene Sihon or Sion, and Zion: (for these were two different places, and are written in the originall with two different Letters, the former with ש, [...] the other with צ) you must not here understand this, of the former, namely, of Mount Sihon, which is all one with Hermon, situate in the utmost confines of Israel North-East-ward, neere unto Iordan, (Deut. 4.48.) but conceive it to be meant of [...] or Zion in Hieru­salem, [Page 14] which was once the strong hold of the Iebusites,2. How this is to bee done. and held out longer unsubdued than any Peece belonging to that people. For, when Israel under the Conduct of Ioshua had conquered Iebus, after called Hierusalem, yet could they not winne Zion in it. Zion was a strong Castle or Fort, erected upon a rocky mount, toward the South-west part of the City, overlooking all the rest; and that the Iebusites, having abundantly fortified and victualled it, still held, all the daies of Ioshuah, and long after, albeit the Israelites possessed the rest of the City, Iosh. 15.63. But afterwards when David came a­gainst it, even that strong hold (which the Iebusites thought to be so invincible, that, in scorne of him and his siege, they set up onely a few blinde and lame people on the walles to defend it) he conque­red and called it the City of David, because after he had wonne it, himselfe dwelt in it. 2 Sam 5.7. This, for the Topography.

Then, you must know further, that, by Zion is sometimes meant the whole city of Ierusalem, by a Synechdoche; sometimes it was taken for the place of Gods worship in the Holy city, or rather with reference to his Worship and presence there: for that City being the Capitall City of the Kingdome, where Thrones were set for judgement, was also the speciall place which God chose to place his name in: there were the Altars placed for Gods worship, and thither the Tribes went up to worship, because there God plea­sed to manifest his more speciall presence, and to command the bles­sing for evermore. Thither therefore these returning Captives re­paired; even unto Zion, the Watch Towre, as Saint Ierome inter­prets it, whence God in speciall manner watched over his people, for Good: there they seek his face, and enquire of him, before they presume to enter Covenant with him.

from [...] to beseech or pray.Now, their addresse to this place, is set forth in this Text, by as­king the way to Zion. The word [...] though it sometimes import the demanding of a thing which is a point of justice or equity to give, (as Gen. 34.14.) yet is it usually applyed to note the seek­ing of some thing by humble prayers and intreaties: so as it is not seldome put for prayer it selfe, 2 Chro: 20.4. and, sometimes for an earnest and humble enquiry after some thing we know not, (Num: 27.21. Deut: 13.14.) that we may be directed aright, and pursue the direction with effect: so here, They aske the way to Zion, and that of God not onely to seek of him a right way for them by fasting [Page 15] and prayer, Ezra 8.21. but, as resolving that somewhat should be done, that they would walke in it, and appeare before God in Zion: for, so much is intended here as is expressed more fully elsewhere, viz. in Isay 2. verse 2.3. Mic. 4.1, 2. where they not onely call on each other to undertake, but they also performe the journey, going up to the mountaine of the Lord. So the Prophet Zachary, the inha­bitants of one City shall goe to another, saying, Let us goe speedily to pray before the Lord, and to seeke the Lord of Hosts, &c. Zac. 8.21.22. And how goe they? not sleightly, carelessely, proudly, but in all humility, yea, (as in the verse before my Text) even with weeping, they shall seek the Lord their God with deepe humiliation and godly sorrow for all those sinnes whereby they had formerly broken his covenant, and for which he had entred upon the forfeiture, and laid those heavy afflictions upon their Loines. Going, and weeping, they shall goe to seeke their God in Zion. The very same thing was foretold before (to shew the necessity of the duty) touching Israel. Ier. 31.9. They shall come with weeping, & with supplications will I lead them. So then, this is the first thing in this worke, to dispose and prepare men for the Cove­nant; namely, to aske the way to Zion, by a serious, humble, affectionate inquiring and seeking after God in his Ordinances, even with many prayers and teares, that he would be pleased to accept them.

Secondly, the manner of their addresse is as necessary as the for­mer. It is not every manner that will serve the turne. It must be done with all intention of spirit2. In regard of the man­ner. That is, 1. With in­tention of Spirit. in regard of themselves, and with fervent Charity towards others. For, they must aske the way to Zion with their faces thitherward, saying Come.

Their intention and fervency of spirit wherewith they set upon this worke, is set forth under that Hebraisme of asking the way to Zion with their faces thitherward. This phrase is usually an expression of the greatest intention, fervency, and contention of mind that can be, in the pursuit of any businesse on foot, or of any way wherein a man is going. Such a phrase you have in Luke 9.51. where it is said of CHRIST, that he stedfastly set his face to goe to Ierusalem, or, as if he would goe to Ierusalem: for which cause the Samaritanes would not receive him, ver. 53. that is, they would not entertaine him with any respect, because, that stedfast setting of his face towards Ierusalem [...]. He will no longer turne aside hither, and thither and go about their villa­ges and Ci­ties. Tit. Bost. in Luc. 9. manifested, by his very countenance and aspect, that, where ever his body was, his heart was at Ierusalem (which the Samaritanes could [Page 16] not brooke) and that nothing in the world could take him off from that journey, or, so farre prevaile with him, as to make him linger, or loyter upon the way; no entreaties, feare, shame, nor any thing could stay him, but obstinata & imperterrita mente locum petiit, as it is exprest by Bede. He was no way afraid, or ashamed to be seene and knowne whither he was bound, and what he was going about.

When therefore it is here said, they shall aske the way to Zion with their faces thitherward, the thing meant thereby, is, that they shall set upon this work with their whole heart, with their whole man, without any feare, or being ashamed, or unwilling to owne the businesse: but, they shall doe it thoroughly and affectionately without wavering, lingring, halting: they shall doe it boldly, pre­sently, openly, indefatigably and continually. In a word, whatsoe­ver can be said, or thought upon, to set forth the utmost intention of a mans Spirit in any worke, that his heart is most set upon, and that hee would lay out his life and all that he hath upon, for the accom­plishment of it; that was the resolution, and care of these people, and must be ours: this is to aske the way to Zion with our faces thi­therward. And without this, no entring into Covenant with God. This is, for substance no other (though otherwise expressed) than that of the people in Asa his time, when they sware the Cove­nant before mentioned, 2 Chronicles verse 15. where it is said, they did it with all their heart, and with all their soule, and ex­prest it by the loudnesse of their voyces, and with shoutings, &c. rejoycing at the Oath, because they had sworne with all their hearts, and sought him with their whole desire, vers. 15. Men that will stand disputing, consulting with flesh and bloud, and casting about how the entring into such a Covenant may consist with their profits, ho­nours, lusts, designes, relations, &c. are no fit Covenanters for God. His people shall be willing, Psal. 110.3. their heart, mind, spirit, bo­dy, countenance, all, shall professe, and proclaime this to the whole world, that they are for God, for a Covenant, for putting themselves into the strongest bonds that can possibly bee thought on, to bind them hand and foot, soule and body to the Lord for ever.

2. With charity to­wards o­thers.2. Nor is this all. For, the men in my Text, content not them­selves to be thus earnestly addicted to the worke in their owne par­ticulars; but, (as one sticke kindles another) they desire to kindle the same flame of affection in others also, and mutually to blow [Page 17] up the Coales in one another, saying, Come.

This notes the fervency of their Charitie towards others also. For, 'tis not here brought in as a formality, or complement, but as the evidence of a strong desire to draw as many others as they can to the same journey, and (if it be possible) to keepe the same pace with them, as being most unwilling to leave any behind them. This indeed is true Love, unfained Charitie, to draw all we can along with us unto God. True Converts, when once they returne them­selves, They cause others to returne also. And this was often prophe­sied as a thing which should certainely bee: Witnesse all those pla­ces in Isay 2. Mic. 4. and Zach. 8. before quoted. So then all these things are requisite, and previous to the Act of Covenanting with God. There must bee a seeking to God with true Humiliation, a seeking of him with all intention of spirit, and with all manifesta­tions of a resolution not to be terrified from, daunted at, or asham­ed of the worke: yea, with fervent Charity to draw others into the same Covenant also. Thus much for the disposition previous to the Covenant.

2. The next thing considerable in the [...] is, the Substance of the Covenant2. The Sub­stance of the Cove­nant. Both in re­spect, it selfe. Let us joyne our selves to the Lord, in a Covenant.

Two things here must be opened; the matter, and the forme of this solemne action.

1. The matter1. Of the matter. of this Act is set forth under this expression, Let us joyne our selves to the Lord. The originall word [...] (from [...]) is very emphaticall; so as that word, being explained, will suffi­ciently set out before you the nature of the Covenant here inten­ded. Some Translators render it, Let us glue our selves unto the Lord; which imports a conjunction so neere, as nothing can come betweene, and so firme, as nothing can dissolve. But more parti­cularly, the verb here used is in Scripture applyed to a double sense, or to denote two things: both of which being set together, will fully discover what it is to be joyned to the Lord in Covenant.

First, it signifieth the binding of a mans selfe t the Vsurer, of whom he hath borrowed money, to pay backe both principall and interest. So it is used in Nehem. 5.4. where the people complaine, Wee have borrowed money [...], for the Kings tribute, and that upon our Lands and Vineyards. That is, they had engaged both Lands and Vineyards for securitie of the money borrowed, that the Vsurer [Page 18] should enter upon all, in case they failed of payment at the day. So that, as men, to make sure, will have a Statute Staple, or re­cognisance in the nature of a Statute Staple, acknowledged, whereby a mans person, goods, lands, and all, are bound for the securitie of the Creditor, that he shall have both principall and interest at the day agreed upon (and here that of Solomon proves too true, The borrower is servant to the lender: for, he hath nothing left to his owne dis­pose; if he would sell any land, settle any joyncture, there is a Sta­tute upon it, he can dispose of nothing till that be taken off;) so it is in the case of any man joyning himselfe to the Lord by Cove­nant, he must even bind himselfe to God as firmely, as fully, as the poore borrower, who for his necessitie takes up money, binds him­selfe to the Vsurer. If God lend him any mercy, any blessing, he binds himselfe to restore not only the principall (the blessing it selfe) when God shall call for it; but even the interest too; I meane, all possible homage, service, and honour which becomes those who have received so great a benefit.

This is more than implyed in that parable of our Saviour touch­ing the talents dispensed, Matth. 25.27. for even to him who had received but one talent, was it said, Thou oughtest to have put my mo­ny to the Exchangers, that at my comming I might have received mine owne with usury. God will have his returne, some interest, for every mercy; and expects a Statute Staple, that is, a Covenant, for his bet­ter security. God will have him bound, soule, body, estate, life and all; so as all he is, and hath, shall be forfeited, if he do not keep touch, and make payment according to the agreement and Covenant made betweene them. This is the first use of the word, Nilvu.

Secondly, there is yet more in it. For, though it be true that the obligation of a borrower to the usurer be as strong as bonds and Sta­tutes can make it; yet, there is not such an entire, neere, firme, and lasting tye of the borrower to the Lender, nor such a thorough inte­rest in the whole estate of the Vsurer, as there is of him that is in Covenant with God. The Vsurer, though he bind the poore bor­rower fast to him, yet he keepes him at distance, not giving him in­terest in, or use of any other part of his estate, but onely of the sum borrowed. But now this joyning of our selves to the Lord, is such, as is made by marriage; & gives interest in all that the Lord is, and hath, and admits us to the participation of all the most intimate, neerest, [Page 19] choysest expressions of the deerest Love of God, which is or can be found betweene the husband and the wife, who are joyned together by the bond of marriage, and made one flesh.

So the word is used, Gen. 29.34. where Leah, being delivered of her third son, Levi, thus saith to the women about her, Now this time will my husband be joyned [...] unto me, because I have borne him three sons. That is, now shall my husband be more arctly united to me in all love, and in all demonstrations of it, and that in the most free, full, and intimate way of expression that possibly can passe between those who are coupled together in so neere a relation.

So then, lay both these together, and you have a cleare view of this joyning of our selves to the Lord by Covenant. He that enters in­to Covenant with God, doth not only bind himselfe, as the needy borrower to the Covetous Vsurer, for a time; but, as the Wife to the Husband, to be wholly his for ever, without any reservation, limita­tion, or termination, till death dissolve the bond. As the wife hath interest in the goods, estate, and person of the husband; and all that he hath is hers: so by this joyning of our selves to the Lord, He be­comes ours, as well as we become his, and both are mutually con­joyned to each other by an indissoluble bond for ever. All the pow­er, wisdome, goodnesse, mercy, grace, glory, that the Great God hath to communicate to the creature, is now assured and made over to every soule that thus engageth himselfe unto him. And on the o­ther side, all the wit, strength, industry, wealth, honour, friends, life, and all that this man hath, he makes over, and resignes up actu­ally, totally, absolutely, and for ever unto the Lord, to serve and honour him withall; and that with all his heart, and with his whole desire; to have nothing, to doe nothing, to be nothing but for the Lord, though all the world be against him for it. This I take to be the full latitude of the Covenant, for the Matter of it.

2.2. In regard of the forme Touching the forme of this Act of joyning our selves to the Lord, it is expressed in the word [...] the Covenant. A Covenant is nothing else but an agreement or bargaine betweene two or moe persons, and ratified (ordinarily) by some externall solemnity, or rites that may testifie and declare the agreement, whereby it be­comes unalterable. Therefore it is, that among the variety of rati­fications of Covenants mentioned in Scripture, still there is some­what of outward solemnity reported to have beene used at the mak­ing [Page 20] of them, to strike the bargaine thorough.

Sometimes they were made by Sacrifice, Psalme 50.5. sometimes by Oath, Deut. 29. sometimes by an Oath, and a curse, Neh. 10.29. sometimes by subscription of their hands,Isa. 44.5. Neh. 9. ult. sometimes by sealing it with their seales also: Sometimes by all these, and by what ever else might most firmely and inviolably knit men unto God. And as it was then, so must it be still. To strike a Covenant, is not, in a pri­vate or publike prayer only, to goe to God and say, Lord I will bee thine, I here enter into a Covenant with thee, be thou a witnesse of it, &c. but it is, to stand and make it publiquely before the Lord, by some speciall solemnity that may witnes it to all the world, as Iosiah 2 Cor. 34.31., Asa, and all the godly ever did; (even as in entring into bonds, or as in solemnizing of matrimony, men use to doe.) Whether by the Sa­crament of the Lords Supper, by fasting, or by ought else, whereby they may becom so firmely and arctly joyned to the Lord, that they may not only be no longer sui juris, to depart away from the living God; but, not so much as to sit loose from God, or to stand in any termes of indifferency, which might leave them at liberty to serve, or not to serve God in any dutie how difficult, or dangerous soever. And thus have you the Substance of the Covenant opened.

3. Take we now a short view of the properties of this Covenant, and they are two;3. The Pro­perties of the Cove­nant, which are two. perpetuitie and heedfulnesse.

1. It must be an everlasting Covenant, in regard of continuance.1. It must be everlast­ing for con­tinuance. In the Originall it is [...] a Covenant of Ages. And the 72. Interpreters render it to the same purpose, [...], that is, such a Covenant as no time shall terminate, till they who make it cease to be. Some understand this of engaging themselves to sticke close to him in the due celebration of his Legall worship, so long as hee should continue it in his Church, (which was, till Shiloh came) without those mixtures, wherein formerly they had been too bold, and for which God had spewed them out of his Church, and hurled them as farre as Babylon. Others conceive it to be meant of the Covenant of Grace that God had sealed to them in the bloud of his Sonne. But, neither of these are full. For, it is clearely meant of an Act of theirs towards God, whereby they bind themselves to him, and that not for a definite time only, but for ever.

It is such a binding, as that of the borrower to the Vsur r, whom nothing can satisfie but full payment. Or rather, such a closing with [Page 21] God, as is that of the wife to the husband, called, in particular re­ference to the nuptiall knot, the Covenant of her God, Prov. 2.17. She must be his for ever; that is, so long as she liveth, Rom. 7. So that, for men to bind themselves by an everlasting Covenant to the Lord, is to bind themselves never to step out from him to Idols, to their base lusts, to any creature, in any strait, upon any occasion, or ten­tation whatsoever; nor, with the dogge, to returne any more to their vomit of any kind. They are in Covenant as the wife to the husband; for they are marryed unto the Lord for ever, Hos. 2.

2. It must be heeded and minded; 2 It must be heeded, and not forgot­ten. else, it will be to small purpose to be so lasting. It must be a Covenant that shall not be forgotten.

A Covenant, quod non tradetur oblivioni; as Tremellius well: that is, that shall not be cast behind their backs. It is but a plaine mocke­ry for men so to enter Covenant with God, as young Gallants en­ter into bonds to the Vsurer, never thinking more of them, till the day of payment be past, and the Sergeant ready to attach them. Ʋn­to the wicked saith God, what hast thou to doe to take my Covenant into thy mouth, seeing thou castest my words behind thee? Psalme 50. Only they rightly performe this dutie, who so joyne themselves to the Lord, as to remember, and minde the obligation they have sealed. As a poore man that meanes honestly, if he be necessitated to take up mo­ney upon his bond, he can hardly eate, walke, sleep, doe any thing, be in any company, but that still his minde runs upon the obligati­on and day of payment: he complaines he is in debt, he hath given bond for so much money, and all his care is how to pay his debts, or to get longer time; so it is with a Godly man that hath entred Co­venant with the Lord, he hath sealed a bond, and he knowes it must be satisfied, or it will be put in suit. Therefore he beares it in minde, he is alwayes casting about how he may performe, and keep touch with God. I will never forget thy precepts, saith David, I have incli­ned mine heart to performe thy Statutes alwayes, even unto the end, Psal. 119.112. This is one expression.

Againe, It is a Covenant to be remembred, as that of the wife, whereby she stands bound to her husband: she must ever remember it. It is the note of an Harlot to forget the Covenant of her GOD. The chaste wife will so remember the marriage bond,Pro. 2.17. that if she be solicited to unfaithfulnesse, to uncleannesse, &c. she ever hath this in her thoughts, that she hath given her selfe wholly away to an hus­band, [Page 22] and is bound to keep her only unto him during life; and this makes her to be even an impregnable wall against all assaults that might otherwise draw her to folly. So must it be in the case in hand: The Covenant must still be in the heart, and in the memory. In every action of a mans life, in every passage and turning of his estate and condition, in every designe or engagement, this must not be forgotten; viz. ‘I have entred into Covenant with God, as a wife with her husband; will that I am now doing, or going about, stand with my Covenant?’ Is this to performe Covenant with God? &c. If he be solicited to uncleannesse, to fraud, oppression, any evill what­soever, this still runs in his minde, There is a Covenant between me and the Lord, I am bound from such courses by the strongest bonds; How then can I commit this great wickednesse, and sinne against God?

Psal. 78.10.What was it for which Judah, and Israel became Captives, but the breach of the Covenant? They kept not the Covenant of God, saith the Psalmist. And, how so? because they did not remember it. As they soone forgot his workes, so it was not long ere they forgot God their Sa­viour himselfe too; and then no marvaile, if, at the next bout, they forgot his Covenant also, Psal. 106, He then, that would not breake Covenant, must not forget it; but mind, and performe it. Otherwise, it is like vowing unto God, and not paying, which is worse than not to vow at all.

Eccles. 5.Thus have I dispatcht the Second generall, the [...], and shewed you how and in what manner this Covenant must be striken: first, in regard of the disposition and preparation of the Soule unto it, it must be with serious seeking the face of God and humbling the soule before hand; it must be with al intention & earnestnes, with fervent Love and charity to draw others the same way. Next, in regard of the Cove­nant it selfe, it must be an act and firm joyning and binding our selves to the Lord, as of the borrower to the Lender; of the wife to the husband; and that by some solemne Act, which may testifie it to all the world, and be a witnesse against us, if we keep it not. And all this, thirdly for properties, must be of everlasting continuance, and had in continuall re­membrance, so as it may be continually performed of all that make it.

3. [...]. [...]ur fit. the grounds why it is so: these are of 2 sorts viz.3. I proceed to the third and last branch, the [...] the Grounds and reasons why, upon receit of any deliverance, but more especially from Babylon, people should enter into such a covenant with God. And these respect deliverances either in general, or from Babylon in special.

1. The reasons why this must be done, upon any deliverance in generall,1. Why, for any delive­rance in ge­nerall. are these.

1. Because God, at no time so much as when he bestowes upon his people some notable deliverance,1 God at such times gives clea­rest evi­dence of his readinesse to enter co­venant with us. gives such cleere hints and de­monstrations of his willingnesse to strike an everlasting Covenant with them. No sooner had the Lord delivered Israel out of Egypt, but within 3. Moneths after, he commanded Moses to tell the peo­ple from him; Ye have seene what I did unto the Egyptians; and how I bare you on Eagles wings, and brought you out unto my selfe. Now there­fore if ye will obey my voyce and keep my Covenant, then yee shall be a peculiar treasure unto me above all people. Exod. 19.1. and verse 4.5. God himselfe, you see, was now earnest for a Covenant.

It is the nature of God, where he bestowes one benefit, to adde moe, and still to rise in his blessings. Where he once opens his hand to take a people into his protection, he opens his heart to take them into his bosome. Where he puts forth his power to rescue a people, he puts out his heart to make them his owne, if then they have eyes to discerne the opportunity. See this most excellently demonstrated Ier. 32. from ver. 37. to the 42. His gathering them from their Cap­tivity, first warmes, then melts, and after inflames his heart towards them, making it even then to glow as it were upon them, and to be­come restlesse till he have bestowed himselfe wholly on them by so­lemne Covenant to be their God for ever.

Now then, shall God, at such a time, be so willing and desirous to enter Covenant with men, and shall they think it too much for them to be in Covenant with him? Shall he be fast bound to them, and they left free to sit loose from him? Indeed, this is that which our corrupt nature would willingly have: People would faine be their owne men; which yet in truth, is, to be the greatest slaves. Necessary therefore it is for men, upon receit of any deliverance, to renew Covenant with God who is pleased to honour them so farre, as to be in Covenant with them. For, these two are relatives, and ever goe together, I will be their God, and they shall be my people. God is not the God of any people but of his owne Covenant-Servants. The rest, he stiles, Lo-ammi. Hos. 1.9. for yee are not my people, saith he, and I wil not be your God. 2. God is content to be bound, first. They will not enter into Covenant with me, and I wil make no Covenant with them. That is the first reason.

2. As God is pleased to enter into Covenant with his people, so [Page 24] is he first in the Covenant,3. Why it is so, in the gene­rall. God requires no man to bind himselfe by Covenant to Him, till the Lord first strike a Covenant with his Soule. As wee love him, because hee loved us first; so we enter into Covenant with him, because he first entreth into Covenant with us. I will be their God, he is first bound, and seales first; and then, and not till then, it followes; they shall be my people. This is the constant tenor of the Covenant. And shall he begin, and we thinke much to follow? Can there be a marriage consummated where only the man is first married to the woman, and the woman will not after, for her part, be married to the man? Now, God no way so much declares his willingnesse to be in Covenant, and to be first in it, as by delive­rances (as we shall see more in the next reason:) great reason there­fore, men should then second him by mutuall stipulation. It is an hard case, when men will not fellow, where God leades.

3. In deliverances God more especially manifesteth his fidelity in keeping Covenant 3. In delie­rances God more especi­ally mani­festeth his fidelity in the Grand Co­venant. Psal. 107. with his people, even when they have broken Covenant with him, and forfeited all into his hands. When God de­livers a people out of any straite, doth not that usually suppose some folly of theirs going before, and provoking him to cast them into that affliction; whence, upon their cry, he is pleased to deliver them.

And when they have so farre and so long broken the Lawes, and contemned the counsell of the most high, and dealt unfaithfully in his Covenant, as that he hath beene even compelled to throw them into darknesse and the shadow of death: yet if then, upon their humiliation, he be pleased to deliver them out of all their distresses; this is to give them fresh experience of his infinite love in Keeping Covenant and mercy with them, that kept no Covenant with him. This is called a remembring of his Covenant with his people, after that their uncir­cumcised hearts be humbled, Levit. 26.41, 42. and that they accept of the punishment of their iniquity, when God should have cast them out of their land, a­mong their enemies, as afterwards he did. So that, in a deliverance, that which is most predominant in God, and should be most sweet and pretious to his people and most eyed by them, is his fidelity, mercy, and unchangeable Love in bringing out that Covenant he once made with them, and spreading it before himselfe, and making of it good, even when they could not expect it, nor durst to plead it. Hence that passionate speech of God to rebellious Ephraim. Is E­phraim my deare sonne? [...]c. 31.20 is he a pleasant child? As if he should have [Page 25] said, surely he cannot conclude so; yet, my love, by vertue of the ancient Covenant betweene us, makes me still so to account him: witnesse that which followes; for since I spake against him, (that is, as resolving to cast him off for ever) I remember him still, (I remem­ber I am in Covenant with him,) therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord: Thus, deliverance is a thread drawne out of the bowells of his Covenant. Great reason therefore that, in this case, his people should thinke of renewing their league and Covenant with the Lord on their parts, when they have so shamefully broken it, and yet he goes on in so much mercy to manifest his fidelity in remembring and keeping the Covenant on his part, by giving them deliverance.

Againe, fourthly and lastly, All our hopes of a full deliverance, of compleat happinesse, will be delayed, if not frustrate; and,4 No complete deliverance and happi­nesse with­out a Cove­nant. the next deliverance wil stick in the birth, and want strength to bring forth, if we come not up to a Covenant for deliverances already received. If God have delivered us once, he will doe it no more: or if he doe somewhat, to hold us up by the chin that we sink not, yet will he hold us downe from the throne, that we reigne not, till we come up actually and fully in this point of Covenanting with him. It is only to those that take hold of his Covenant, that he gives an everlasting name which shall not be cut off, Isa. 56.4, 5.

He that hath obtained most and greatest deliverances, will ere long, stand in need of more. Now, one thing is necessary to draw downe more, and to move God to command (further) deliverances for Iacob; yea, to powre out his whole bosome into the laps of his peo­ple, and to crowne all deliverances and blessings received, with this assurance, that he that hath delivered, will yet againe deliver; and that is, to enter into a solemne Covenant with the Lord, upon considera­tion of what he hath done already, how ever he should please to deale with us for the future, or for removing any present pressures that lye upon us. Although God begin to deliver,See Iudg. 10 from vers. 9 to verse 17 yet he will never perfect the deliverance, till this be done. The people which retur­ned from Babylon, found God to keepe touch with them, to a day. So soone as the 70. yeares determined, their captivity was dissolved, and somewhat was done, the foundation of the Lords house was laid, but the building went slowly up, the reformation of Church and State went heavily on; and, they were never in a thriving condi­tion, [Page 26] till Nehemiah, 3. Why it is so by the good hand of God, lighted upon this course. Some Fasts they had kept before, yea very many; but they never thrived, till he added to their publique and solemne Fa­sting, the fastening of them to God by a solemne Covenant. Then, the worke of Reformation, and establishment, went on merrily, then they prospered. Thus farre the Reasons concluding for a Covenant, upon receit of deliverances in generall.

2. The Reasons inducing us thereunto, upon deliverance from Babylon 2 why, for de­liverance from Baby­lon, in speciall. in particular, are these.

1. Because Babylon 1. Babylon hath ever bin the sorest e­nemy. (after once the Church was put under her power) had alwaies been the most insolent, heavy, bitter, bloody enemy that ever the Church felt. The violence of Babylon was un­supportable, her insolency intolerable, her bloud-thirstinesse insati­able. Hence the Church is bold to challenge all the world to match her misery under the yoke of Babylon; Behold, and see, if there be any sorrow like unto my sorrow, wherewith the Lord hath afflicted me, (that is, by the heavie hand of Babylon) in the day of his fierce wrath, Lam. 1.12.

This was so sore, that it hath been by some Fathers, and others, conceived to be the fullest and most lively typical expression of that matchlesse agony and extremity which our Lord himselfe (hanging upon the Crosse) sustained, when he bare all our sins, and the wrath of God due to us for them, so farre as to make a full satisfaction to the Iustice of his Father, in behalfe of all his people.

And, as it was with old Babylon, so it is now, and ever wil be with the new, (I meane, mysticall Babylon) to the end of the world; might she so long continue. Even she also delights in no other drink but the bloud of the Saints, as you shall finde in Rev. 17.5. where the very name written upon her forehead sufficiently sets out her na­ture: Mystery, Babylon the Great, the Mother of harlots and abomi­nations of the earth. And, what of her? I saw, saith S^t Iohn, the woman drunken with the bloud of the Saints, and with the bloud of the Mar­tyrs of Iesus: and when I saw her, I wondred with great admiration, v. 6. And well he might. A woman, and drunke! And, if drunke, would no liquor suffice, but bloud! no bloud, but that of Saints and Martyrs! She is never in her element, but when she is swimming in bloud So insatiable is she, that like the horse-leeches daughter, she never saith, it is enough.

Therefore, when God gives any deliverance from thence,3. Why it is so, in spe­ciall. there is more than ordinary cause to close with the Lord, in a more solemn and extraordinary manner, giving him the praise and glory of so great a mercy. But then more especially, when God works out the full deliverance of his Church, by the totall and finall ruine of Ba­bylon. Oh then, then is the time when all the people in heaven must sing Halleluiah; ascribing, salvation, and honour, and power unto the Lord our God, Revel. 19.1. And againe, Halleluiah, verse 3. as if they could never sufficiently expresse themselves to God for such a deliverance, such a mercy, such a vengeance.

2. Againe. When God delivereth from Babylon, 2. Such a de­liverance im­plyes more than ordinary breach of Covenant on our parts, for which God formerly put us under such a yoke. there is more than ordinary cause of entring into solemne Covenant with him, be­cause the very subjecting of the Godly under that iron yoke, argues more than ordinary breach of Covenant with the Lord in time past, which stirred him up to deale so sharply with them as to put them under the power of Babylon. This Provocation was exceeding great, too much to be endured even by infinite Patience it selfe: else, the People of God had never been cast into such a furnace. It was for such a fault as dissolved the very marriage knot between God and his people: it was for going a whoring from him. For this it was, that God first put away Israel, giving her a Bill of divorce, Ier. 3.8. And for this it was, that hee afterwards cast Iudah also out of his sight, 2 King. 17.19.29. And as it was in former times, so in later Ages of the world. What was the reason that so many millions of soules have been exposed to the butchery of Antichrist in Mysticall Babylon, and to bee so hood-winckt and blinded by strong delusions, as to beleeve nothing but lyes; even that Great, Great soul-killing Lye, that they might be damned? S. Paul tels us, it was this; They received not the love of the truth that they might be saved, but had pleasure in unrigh­teousnesse, 2 Thess. 2. What unrighteousnesse? Is it meant of every unrighteousnesse (that is in the nature of it damnable) which is to be found in the world? Surely no: but (signanter) of that unrighteous­nesse whereby men turned the truth of God into a lye. Rom. 1. that is, by corrupting the true worship of the true God, and afterwards fal­ling off to down-right Idolatry, even within the pales of the Church it selfe.

Most of you are well seene in the History of the Church, and can soone point with your finger to the times wherein Babylon began to [Page 28] besiege Hierusalem, and Antichrist began to pull off his vizzard, in the Churches of Christ: even then, when Pictures and Images be­gan first to be set up in Churches, for remembrance: then, for orna­ment; then, for instruction too; and at last, for adoration and worship. Then, God suffered her to bee over-run, and over-spread by Babylon, as by an hideous opacum, or thick darknesse, and to bee exposed and prostituted to all manner of whoredomes and filthinesse: so as the slavery of the Iewish Church in old Babylon, was scarce a flea-biting, in comparison of the miseries of the Church Christian under the new, which makes havock and merchandise not of the bodies onely, but even of the soules of men, Revel. 18.13.

Now then, when God pleaseth to deliver a people from such bon­dage, and to awaken them effectually to look up, and to reflect even with astonishment upon those great and gastly sins of theirs, which had cut asunder the cords of the Covenant betweene God and their Soules, and provoked God to subject them to so much bondage; and, that they must either renew Covenant, or bee obnoxious to more wrath, and be laid open to more and greater temptations and sinnes; this cannot but exceedingly work upon their soules, causing their hearts to melt, and their very bowels to yearne after the Lord, to en­ter into a new, an everlasting Covenant that shall never be forgotten.

This is that which God by his servant Ezekiel, spake touching the deportment of the remnant of Israel, which should escape the sword among the nations and countries whither they had been carried cap­tives, Ezek. 6.9. They should, upon such a deliverance, remember God, not onely with griefe, but resolution also to joyne themselves to him more firmely in a perpetuall Covenant. For, of them, he saith there; they that escape of you shall remember mee among the nations, because I am broken with their whorish heart which hath departed from me, and with their eyes which goe a whoring after their idols, and they shall loth themselves for the evils which they have committed in all their abominations. And of the same people hee saith afterwards,Cap. 11.18, 19, 20. that, upon their returne home, They shall take away all the detesta­ble things, and all the abominations thereof from thence. And I will give them one heart, and put a new spirit within them, I will take away the stony heart out of their flesh, and give them an heart of flesh, that they may walke in my statutes, and keepe mine ordinances, and doe them: and they shall bee my people, and I will bee their God. So that here is a [Page 29] full Covenant striken, and that upon this ground: viz. the Considera­tion of those great sins they formerly committed, whereby they had broken their first Covenant and departed from their God.

So farre the Reasons, and Grounds of the point; I shall now as briefly as I can, endeavour to bring home, and set on all by some Ap­plication,Application Threefold. which I shall reduce to 3. heads, namely to matter of Re­proofe, Information and Exhortation. For, if When God vouchsafeth any deliverance to his people, especially from Babylon, it bee most seaso­nable and necessary to close with him, by a more solemne, firme, and in­violable Covenant, to be onely his for ever: Then,

1. How may this reprove,1. Vse, of Re­proofe. and condemne of great ingratitude and folly, many sorts of men among us, that are farre from making any such use of the deliverances which God hath wrought for them? O beloved! Should I but give you a Catalogue of the many, great, stu­pendious, and even miraculous deliverances which God hath given us; the personall deliverances hee hath often given to each of us a­part; the publique, eminent, glorious deliverances hee hath given to us together with the whole State; that in 88. and that of 1605. I meane from the horrid hellish Gun-powder-Treason; but especially, and above all the rest, our happy deliverance out of Babylon by the blessed Reformation of Religion begun amongst us, some good num­ber of yeares by past; the time would faile me. But alas!Of foure sorts of men. viz. 1. Of such as think a Co­venant need­full in trou­ble, but not after delive­rance. Hosea 5.15. What use have we made of them? Hath this use ever been so much as thought of by us? Nay verily. For,

1. Some think it bootlesse, thus to close in with God, after an evill is over. When Gods hand is heavy upon them, sense of smart compels them to think it then a fit season to doe somewhat, to con­fesse their sins, to humble themselves, and to seek God. In their as­fliction they will seeke me early, saith the Lord. But so soone as hee takes his hand off from them, they cast all care away, as if now (ac­cording to that homely proverb) the devill were dead, and no further use of any feare, or diligence, were to be once thought upon, till (with Pharaoh) they come under a worse plague than before; and, as if God had delivered them to no other end, but to live as they list, to cast more dung into his face, and to dishonour and provoke him yet more than ever before.

I appeale to the consciences of many who heare mee this day, and I require them from the Lord to witnesse truly, whether it bee [Page 30] not even thus with them.1. Vse. Reproofe. If the plague knock at their doore, if death get in at the window, and begin to shake them by the hand; there is then some apprehension of wrath and judgement, some humbling, some hankering after Cod. Then, Oh what would not these men do, what would they not promise, on condition to bee delivered from their present anguish, and feares! But once deliver them, and God shall heare no more of them, till they bee in the same, or worse case again. They turne Covenanters? Nay, leave that to the Puritans. For their parts, they think more of a Covenant with death and hell, for God is not in all their thoughts.

Had there been, upon the discovery of the Powder-Treason (which this Honourable Assembly hath cause above all others to preserve eternally in fresh remembrance, and to think more seriously what God looks for at all your hands upon such a deliverance) had there been, I say, no possibility of escaping that Blow, what would not men have then done! Oh what prayers, what fasting, what humili­ation should we have seene! But, when the snare was once broken, what followed? A Covenant with God? Nothing lesse; for, so soon as ever the danger, the feare, the amazement at such an hellish pro­ject, and the neere approach to the execution of it, was a little over; the Traitors themselves fell not deeper into the pit of destruction which themselves had digged, than generally all sorts of men did in­to the gulfe of their old sinnes, as if they owed more to Hell, than to Heaven, for so great a deliverance. And, is it better now? Where is the Covenant (such a Covenant) with God, that so wonderfull a de­liverance deserveth, and requireth?

These men may please themselves, and feed sweetly upon a vaine dreame that there is no harme in all this; but the Apostle brings them in a sad reckoning, after a sharp chiding for it, Rom. 2.4, 5, What? saith he, Despisest thou the riches of his goodnesse, and forbearance, and long suffering, not knowing that the goodnesse of God leadeth thee to repentance? The end of all Gods goodnesse in forbearing, advancing, and giving thee prosperity; and of his long suffering, in sparing thee when thou hast abused prosperity; and of all his mercy, in delivering thee out of adversity; is, to lead thee to repentance; to draw thee neerer to Himselfe, even in an everlasting Covenant. And if it have not this effect on thee, the Apostle hath said it, and the God of Heaven will make it good, that thou despisest the riches of his goodnesse, &c. Thou [Page 31] tramplest all mercies under thine impure feet, when they doe not raise and scrue thee up so neere to thy God, as to enter a solemne Co­venant with them. And, what then? Thou wilt not stay there, but fall into more sinne, and under greater judgement; and, after thy hardnesse and impenitent heart, treasurest up unto thy selfe wrath (that is, more and more wrath) against the day of wrath and revelation of the righteous iudgement of God. This is the end of all who make not the Goodnesse of God, a prevailing motive thus to ioyne themselves to the Lord; they fall into moe, and greater sinnes, and abominations; and so adde daily to that great heape, and to those Seas of divine wrath that hang over their heads, to overwhelme and confound them for ever.

2. Others, if, after some time of lying under the weight of ma­ny pressures of the Church and State, they arrive at some hopes and opportunities of easing themselves of those burdens, and of freeing the Land of the great Instruments of all their evils;2. Of such as ha­ving meanes of delive­rance think it enough to rid out of the way the in­struments of their evils. they conceit strongly, that, if this be done, all is done. If but some of the Nimrods who have invaded their Lawes, and Liberties, bee pulled downe, (Which is an act of Iustice) how doe the Many (who doe nothing towards any Reformation of themselves) rejoyce, and promise to themselves great matters! Now (think they) there will be an end of all our miseries, and we shall see golden dayes;Amos 5.24. Iudgement shall run downe like waters, and righteousnesse like a mighty streame.

Oh Brethren! deceive not your selves. If this bee all you look at; if, upon opening this doore of hope, this be all you ayme at, to make use of the time to secure your selves against oppressors, and never think of closing with God; or, but think of it; you may perhaps goe farre in pursuit of your owne designes, in providing against the evils you sigh under; and, this Parliament may do great things this way: But let mee tell you from God, that this will never doe the deed, till the Covenant wee have been all this while speaking of, bee resolved on, and solemnly entred into by all those that expect any blessing from that High Assembly. Nor this, nor all the Parliaments in the world shall ever be able to make us happy in such a degree at least as we expect, till the Lord hath even glewed, and marryed us all unto himselfe by mutuall Covenant.

It is not onely the making of good Lawes to remove our present grievances; no, nor the cutting downe of all the evill Instruments in [Page 32] our State or Church at one blow, that can secure us against the like; yea, worse evils for the future; but rather, as one wave followes an­other, so one mischiefe will still tread on the heeles of another, and greater plagues will ever crowd in after the former, till wee close with God by such a solemne Covenant.

The people of Palestine, or Philistia, made themselves marvellous merry, when any of the Governours or Kings of Israel, or Iudah (such as Sampson, David, Vzziah, &c.) that had sorely yoked and hampered them, were removed by death, and others come in the roome that could doe but little against them. When such an one as Ahaz, who never wonne battaile of them, but still went by the worse, swayed the Scepter; oh how joyfull were the Philistines! But mark what a damp God cast in among them in the midst of all their mirth;Jsai. 14.28. Reioyce not thou whole Palestina, because the rod of him that smote thee is broken, (that Vzziah, and other Potent and successe­full Kings are taken away, and weake unhappy Ahaz come in the roome) for out of the Serpents root shall come forth a Cockatrice, and his fruit shall be a fiery flying serpent. Ahaz shall leave an Hezekiah behind him,See 2. King. 18.8. that shall pay all his Fathers debts upon the Philistines, and plague them yet more than all that went before him.

And have not we seen this verified also neerer home? Have not some, in former times, beene taken away, who have been great Op­pressors, and Instruments of many sore pressures? And, how have men rejoyced at their fals? Nor know I, why they should not, if ju­stice in a just way have cut them off. But alas! what good, in the issue, hath followed, or can be yet hoped for so long as men continue Phi­listines, enemies to God and his Church, Anti-Covenanters (even with Hell) rather than true Covenanters with God? Whether is our Condition any what better now then heretofore, when those Levia­thans were alive, & in their height? I appeale to your selves. And the reason of all is this, that men mistake the meanes of Cure, or at least fall short of it. The cutting off of evill Doers (how necessary soever it be) is not all, nor the maine requisite to make a people happy; unlesse also there be a thorough joyning of themselves to God by Covenant.

If you therefore that be now convened in Parliament, should sit so long as you desire, even these 7. yeares, (if your businesse should require it) and think, you would make such Examples of men that have violated the Lawes, and invaded your Liberties; and enact so [Page 33] many wholesome Lawes to prevent the like presumptions for the future, as should put us into a new world, causing men to admire the happy state and frame of Government which you would set up: yet all this would never produce the expected effect, but prove as a meer dreame of an hungry man, who in his dreame eateth aboundantly, but when he awakes, is empty; unlesse you also, not onely resolve upon, but execute this maine duty of entring Covenant with your God.

Againe, thirdly, others can roare like beares, 3. Of such as think ex­traordinary Fasting and Prayer suffici­ent, without a Covenant. Jsai 59.11. and mourne sore like doves, when they find themselves disappointed of their hopes: when Parliaments have been broken up in discontent, when they have look­ed for Iudgement, and there is none, for salvation, but it hath been far from them: then they have howled like dragons, not onely for affli­ctions, but perhaps for sinnes also, especially if deliverance upon de­liverance hath been snatcht from them, even when it hath seemed so neere that they had begun to take possession of it: yet, (silly men that they are!) their evils haunt them still, and prevaile more and more, after all their fastings, humblings, and strong cries to God their Re­deemer. For alas! what will all this doe without a Covenant, with­out taking hold of God, and ioyning themselves to him to bee his for ever? you may see such a state of the Church as this described by Isaiah: and good were it for us to take warning by it:Jsai. 64.6, 7. Wee all doe fade as a leafe, and our iniquities like the wind have taken us away. And why all this? The next words will tell you: there is none that calleth upon thy Name, that stirreth up himselfe to take hold of thee, say they to the Lord who had hid his face from them, and consumed them for their sins. Not that they did not at all call upon God, but be­cause they did not so call upon him as to stirre up themselves to take hold of him by Covenant; therefore is it accounted no better than a not calling upon him at all. Thus men lose not onely their opportu­nities of deliverances offered, but their duties also by which they de­sire to further it against another time.

4. Some, it may bee, goe yet further. Vpon the hearing of such a duty (so much pressed and inculcated) they beginne to bee a little stirred, they are convinced that it is indeed true, such a Covenant4. Of such as are convin­ced of the necessity of a Covenant, yet come not up to it. Hosea 3.14. is fit to be made: but here (like Ephraim an unwise sonne) they stand still at the breaking forth of the Children of the Covenant. They faine would, but loth they be to goe thorough with the bargaine. They beginne to come on, and then fall back againe. They are so long a [Page 34] cheapning, treating, complementing, disputing how safe it may bee for them, how well it may stand with their profits, projects, ends, interests, relations; that they coole againe, and never come up to a full resolution. Oh, sayes one, this is a good course, and fit to bee ta­ken: but my engagements, callings, Alliance, company, service will not consist with it. Another sweares, hee could finde in his heart to make triall of it, but that he should be jeered, scorned, and perhaps lose his place, or hopes for it: another, he is for it, but at present he cannot enter upon it. Thus one thing or other still keeps this duty without doores, and holds most men off from the work for ever.

But beloved, take heed of this dallying. What ever you think, it is no better than a departing away from the living God, that springs from an evill heart of unbeliefe; when, being fully convinced of the weight, necessity, and commodity of the duty, you will yet, while it is called to day, adventure so farre to harden your hearts, as not to set upon the work instantly, and to go thorough with it. Heb. 3.

Woe unto all such dodging Christians; they shall finde to their cost that God will write them Lo-ammi, Hos. 1.9. and pronounce of them, They are not my people, and I am not their God.

If any think, what adoe is here? what meanes this man to bee so earnest? would hee have us all turne Covenanters? yes, with God. Why, what if I doe not? Then never look for good from him, how faire soever thy hopes be. ‘No? sayes another; Ile try that, sure I have seene many a good day in my time, and hope to see more, though I never swallow this doctrine:’ therefore he resolves to go hence, as he came hither; as he lived yesterday, so he will to morrow; though this day hee doe as his neighbours doe, keeping some order, (much against the will of his base lusts, that ring him but an harsh peale in his eare for this little abstinence) yet to morrow he will bee for his swearing, drinking, whoring, any excesse, and riot, as much as ever; and yet, by grace of God he hopes to prove all these words to be but wind, and to do as well as the best of them all when he comes to die.

But woe worth the day that ever such a man was born, that when hee heares God calling him with so much importunity to stand even this very day before the Lord, to enter into Covenant with the Lord his God, and into his Oath, shall so harden his neck, and harbour such a roote of gall and wormewood within his heart, as when he heares the [Page 35] words of the Curse upon all those that will not enter into Covenant; or, entring into it shall not keep it, hee shall blesse himselfe in his heart saying, I shall have peace, though I walke in the imagination of mine heart, and adde drunkennesse to thirst: See, and tremble at what God hath resolved to do with that man, Deut. 29.20, 21. The Lord will not spare him, but the anger of the Lord, and his iealousie shall smoke against that man; and all the Curses that are written in (Gods) Book shall lie upon him, and the Lord shall blot out his name from under heaven. Here is nothing but fury powred out, upon such a wretch; not a blessing shal descend upon him, not a curse shall escape and goe by him; not onely himself, and posterity, but his very name (so far as it is an honour) shall all be cast out of the world, as out of the midst of a sling.

If hee please himselfe with this, ‘Yet I shall live as long as some others;’ if they have any happinesse, I resolve to share with them; he will find that God will not leave him so, but the Lord will separate him unto evill out of all the Tribes of Israel, so as, though all others be safe; yet, as a strucken Deere is unhearded from all the rest, and followed by the dogs till he be pul'd downe and kill'd; so shall it be with this man, according to all the curses of the Covenant, that are written in the Book of the Law. Although the whole Kingdome be safe, and all others in it be in peace, yet he and his house shall perish; the line of Confusion shall bee stretched out over him, hell and dam­nation shall be his portion, how high soever hee now beares his head, and how much soever hee suffer his heart to swell against the truth, supposing all that he likes not, to be nothing but a spice of indiscreti­on, yea of faction, and (it may bee) of Sedition; when yet nothing is offered, but what is (I trust) pregnantly proved out of Holy Scrip­ture. So farre the first Vse. 2. Vse. Informa­tion, [...]ou [...]ing the chiefe cause why Reforma­ [...] and full [...]dr [...]sse of our evills goes on [...] slowly.

2. This may informe us touching the true cause (which most neerely concernes our selves) of the slow proceedings of Reforma­tion of things amisse among us, both in the Church and Common­wealth: Why God hath not yet given us so full a deliverance from Babylon; why there have been so many ebbings and flowings in mat­ters of Religion, yea, more ebbings than flowings; Why generall grievances swell to such an height, and that all opportunities of cure have vanished, so soone as appeared: how it comes to posse that al­beit God hath moved the heart of the King to call Parliament af­ter Parliament, yet by and by, one spirit of division or another, [Page 36] sometimes from one quarter,2. Vse. Informa­tion. sometimes from another, (like the evill spirit which God sent between Abimelech, and the men of She­chem, to the ruine of both) still comes betweene, and blasteth all our hopes,Iudg. 9.23, 24. leaving us in worse case than we were in before; and whence it is (in regard of our selves) that in stead of setting up the King­dome and Ordinances of Christ in more purity, there is such a con­trary mixture, and such a corrupting of all things, in Doctrine, in worship, in every thing; Arminianisme, Socinianisme and Popish Idolatry breaking in againe over all the Kingdome like a floud.

What is a chiefe cause of all this? Have we not prayed? have wee not fasted? Have we not had more Fasts at Parliaments of late, than in many yeares before? Yea, hath not there been, generally among Gods people, more frequent humiliations, more frequent seeking of God, notwithstanding the malice and rage of some men to discoun­tenance and suppresse it, than in former times? Why then is Delive­rance, and Reformation so slow in comming?

Surely, Beloved, we have all this while mistaken the maine busi­nesse, and neglected the principall part of a Religious Fast. You come, Fast after Fast, to seek God in his House; You forbeare your victuals, afflict your soules, endure it out a long time; you pray, heare, confesse your sinnes, and freely acknowledge, that all is just that God hath brought upon us, and that we suffer lesse than we deserve. All this is well. But here is the error, and the true Cause of the con­tinuance of all our evils, and of their growing greater; namely, that all this while wee have never, in any Fast, or at any other time, entred into such a solemne and publique Covenant with God, as his people of old have often done upon like occasions and exigents.

That I may yet more effectually bring home this to all our hearts, give mee leave briefly to parallel the slow pace of our deliverance out of Mysticall Babylon with that of Iudah, and some of the rem­nant of Israel out of old Babylon, which for a long time had held them Captives.

And here first, bee pleased to call to minde, that, as touching the Captive Iewes, God failed not (on his part) of his promise. At the end of 70. yeares, liberty of returne from Babylon to Hierusalem was proclaimed, in the first yeare of Cyrus the Persian Monarch: whereupon,Ezra 1.1, 2. Ezra 2. many did returne, under the conduct of Zorobbabel. Being come home to Hierusalem, wee may not conceive that they [Page 37] were not at all touched with sense of their deliverance, or of the sins which had formerly provoked the Lord, to cast them into that great bondage out of which they were delivered.

Well, on they goe; first, to offer sacrifices in the right place, Al­though the foundation of the Temple of the Lord was not yet laid. Ezra 3.6. In the second yeare of their comming, Zorobbabel began to set forward the work of the house of the Lord, and the foundation was laid.Verse 8. Verse 10. Ezra 4.1. But the adversaries of Iudah (the Great Officers of the Kingdome under the King of Persia) apprehending, or rather pretending, the going on of this building to be matter of prejudice and danger to that Mo­narchy, they procure a stay of it, upon reason of State; so as it was well nigh an hundred yeares ere they got liberty to go on againe, and it was above an 100. yeares before the Temple could bee finished. For, as many exact Chronologers observe, the Temple was not per­fected in the reigne of Darius Hystaspis, as some have thought; but in the sixth yeare of Darius Nothus, betweene whom and the for­mer Darius, both Xerxes (the husband of Esther, and called in Scrip­ture Ahashuerus) and Artaxexes Longimanus successively swayed the Persian Scepter. In all which time, many things were amisse; Cruelty, Oppression, Adultery, Mixture with strange wives, and other great deformations remained. Then comes Ezra, after the Temple was finished, and somewhat he did, to set forward the work of Reformation, in the seventh yeare of Artaxerxes Mnemon, Ezra 7.7. suc­cessor to Darius Nothus. And yet, there was much more to doe. After him therefore comes Nehemiah, Neh. 1.1. in the twentieth yeare of the same Artaxerxes Mnemon; and after all the former endeavours, he findes the Church still weltring in her bloud, and even wallowing in her owne gore; I meane, in most of her old and long continued sins; (although cured of Idolatry) so that still there was great corruption in doctrine, in worship, and in manners.

Whereupon he now resolves, and sets upon a more thorough Re­formation of all these; but could never effect it, till beside the pro­claiming, and holding of a publique Fast, he and all the people lighted upon this course, namely, of entring into a publique and solemne Co­venant with the Lord, subscribed, sealed and sworne unto,Neh. 9. ult. and 10.29. as before you have heard: and so, from that time forward, the work prospered, and the Church was purged of many abominations, wherewith till that time she was defiled.

Behold here, Quantae molis erat dilectam condere Gentem, how great a work, how long a businesse to perfect a Reformation even of Gods dearest people. Their captivity in Babylon lasted not halfe so long time, as was spent after their returne thence, ere their Reforma­tion could be brought to any tolerable perfection.

And why so? Did they omit prayer, and fasting, and seeking ear­ly after God? surely no. For, in Zach. 8.19. we read of foure severall publike Fasts, (Quarto menst Vrbs fuit expugnata, quinto autem fuerat excisum Templum & consumptum incendio: sep­timo mense in­terfectus tan­dem fuit Go­doliaes, qui st [...]terat cum residua plebe quae collectas­erat ab ejus manu. Iejuni­um autem dici mi mensis pu­tant fuisse in­stitutum post urbem obses­sam. Ergo je­junium mensis decimi, tempore alio praecessit, Calvin. in Loc. Non, quod haec omnia in eo­dem accide­runt anno, sed diversis annorum in­tervallis. The fast of the fourth moneth, the fast of the fifth moneth, the fast of the seventh, and the fast of the tenth moneth) which they held, not onely by all the time of the 70. yeeres captivitie in Ba­bylon, but many yeeres after their return thence, Zach. 7.3. and vers. 5. But all this labour was in great part lost, for want of this addition to all their humiliation, and prayer; namely, The ioyning of them­selves to the Lord in an everlasting Covenant not to be forgotten.

And when God once directed Nehemiah to this course, see, how all things began to thrive and come on a maine. Now, not onely the Temple, but even the walls of Hierusalem were built up, (and that within one twelve yeeres after this Covenant was smitten) which before lay wast many scores of yeeres.

Let us now reflect upon our selves, and the State of Religion, and progresse of Reformation in our owne Church, that we may make up the Parallel.

Some beginnings of our deliverance from Babylon we received by King Henry the eighth. For, he threw out the Pope. His sonne King Edward the sixth came after, and cast out Popery, in the body and bulke of it. A great work, and a large step, for the short time of his infant reigne. And indeed, he had many excellent helps that way, (beside the zeale of his owne pious heart) an Excellent Archbishop, a Prudent and vigilant Protector, beside others; else he could never have done so much. Notwithstanding the potency and secret under­minings of those mighty Factions then prevailing, hindred the work not a little, so that it exceeded not an infant-Reformation; yea, through the immature death of that Iosiah, it soone prov'd abortive.

The Princesse that came after, quickly turn'd the Tide, before it was halfe high water: and she set all the Gates wide open again both for Pope, and Popery to reenter with triumph, and to drink drunk of the bloud of our Ancestors, till God discharged her, and released his people from her crueltie.

So that when Queene Elizabeth (that glorious Deborah) mounted the Throne, although her heart was upright and loathed the Idolatry of the former Reigne, yet found she worke enough to restore any thing at all, and to make any beginnings of a Reformation. She soone felt, when she would have throughly pluckt up Popery both root and branch, (superfluous Ceremonies, and all remaining raggs of super­stition, as well as grosse Idolatry) that she had to do with an Hydra, having such a strong partie of stout Popelings to grapple with at home, and such potent and dangerous abetters of them, to cope withall abroad. I need not name them. I might adde hereunto, some difficulties arising from the interests and engagements of not a few of those (though good, and holy men) that underwent voluntary ex­ile in the heat of the Marian persecution; who, while they were a­broad, had a large share in the troubles at Franckford; (too eagerly, perhaps, pursuing the English Formes of Worship, and Discipline) and so, when upon their returne, they were advanced to places of Dignitie, and Government in this Church, they were the more apt and forward to maintaine and hold up that Cause wherein they had so farre appeared, and for which (some of them) with more heat than Charitie had so openly declared themselves, in forrein parts. And so, what by one impediment, and what by another, we see it hath been a long time ere our Reformation can be thoroughly polished and perfected, as were to be wished and desired; for there is nothing so perfect, here, but is capable of more perfection.

Nay, so farre are we become now from going forward with the work, notwithstanding the pietie & care of our Princes since the last Restitution of Religion in this Kingdome, that (as it was in Iosiahs time, though his owne heart were for God, yet there was a packe of rottten men, both Priests and People, very great pretenders to De­votion, but indeed mad upon Images, and Idols) we begin to fall a­gaine; and not onely to coast anew upon the brinks of Babylon, from whence we were happily delivered, but even to launch out into her deepest Lakes of superstition and Idolatry, under pretence of some extraordinary pietie of the times, and of some good worke in hand.

What is the reason of all this, but that (not so much as once) since the first beginning of Reformation of Religion in this Island, we ne­ver (for ought I know) entred into such a solemne, publique, [Page 40] universall Covenant to be the Lords, as he requireth for those begin­nings already given us; but have sate loose from God, and so have not joyned together as one man, zealously to propugne his trueth and Ordinances, and to stand by him and his Cause, as becomes the people of God, in all just and warrantable wayes, against all opposers and gainsayers.

So long as we please our selves in this liberty of our holding off from a Covenant with God, we may feed our selves with vaine hopes of redresse of things amisse, but shall speed no better than those libertines & back-sliders in Ier. 14. who lookt for great matters from God, but came short of all, and then seemed to wonder at the reason. For, thus they bespeake him, ver. 8. O the hope of Israel, the Saviour thereof in time of trouble, why shouldest thou be as a stranger in the Land, and as a wayfaring man, that turneth aside to tarry (onely) for a night? Why shouldst thou be as a man astonied, as a mightie man that cannot save? yet thou O Lord, art in the midst of us, and we are called by thy name. See here how they are put to it. They acknowledge his Power, Goodnesse, Presence, yet they are not saved. He seemes to be like Sampson, with his Locks cut off, as if he were not able to save, or would not do it: and this they wonder and stand amazed at, as a thing incredible, and impossible.

But God makes them a short and sharp answer, (which may also serve us) ver. 10. Thus, saith the Lord, have they loved to wander, they have not refrained their feet; therefore the Lord doth not accept them. If God be as a wayfaring man; sometimes with a people, more often gone from them; sometimes blessing, sometimes crossing them, and suffering them to fall under heavy pressures, & never keeps an even and setled station or course of proceeding with them, it is but that he hath learnt from themselves (as I may so speake:) they will be their owne men; they will not be tyed to him so strictly; they will have some libertie for their lusts, for the world, for the de­vill, for any thing: and loe here is the fruit of it, God will not be bound to, nor walke with them; he will not draw out that strength, that goodnesse, that compassion which might deliver them from the evils they howle under; He will neither heare them, nor any body else for them; not Ieremy himselfe, vers. 11. not Noah, Daniel, and Iob, Ezek. 14. Nothing therefore, but a more solemne and strict Co­venant with God, will put us into a posture and condition capable of [Page 41] perfect redresse of our grievances, how faire so ever either now,3. Vse. Exhorta­tion. or hereafter, we may seeme to be for it. This is the second use.

Thirdly, suffer, I beseech you, a few words of exhortation. The re­turning Iewes (you see) call upon all their Nation to enter into Co­venant. Give me leave then, to call upon You the Representative Bo­dy of this whole Kingdome who stand here before the Lord this day to humble your soules; and let me also prevaile with you all, to ioyne your selues, even this day, to the Lord in an everlasting Covenant that shall not be forgotten. Make this day, a day indeed, a day of Covenan­ting with God, and God shall Covenant with you, and make it the beginning of more happinesse than ever you yet enjoyed.

Beloved, mistake me not, my meaning extends not to engage you in any Civill Covenant and Bond for defence of your Municipall Lawes and Liberties. No doubt you will be able to find meanes e­now (by the blessing of God) to setle those things, in a legall way; especially if you be carefull to Covenant with God. Much lesse is it my purpose to draw you into that late Ecclesiasticall Oath and Cove­nant (enjoyned by the late Canon) which in my apprehension is little lesse than a Combination and Conspiracy against both King and State. My businesse is, meerely to perswade you into a Religious Co­venant with God, as himselfe hath prescribed and commanded; and, his people, in the best times of Reformation, have readily admitted: namely, every man to stirre up himselfe and to lift up his Soule to take hold of God to be glued and united to him, in all faithfulnesse, sincerity, care, and diligence, to be onely his for ever.

This if we doe, we need not care much for other Covenants: God will provide for that, and make a league for us even with the beasts of the field, and with the stones of the street; he will make our Exactors peace, and our Officers righteousnesse, Isa. 60.17, 18. violence shall no more be heard in the Land, nor wasting, nor destruction within our borders; our very walls shall be salvation, and our Gates praise. He will be a God of Covenants, and take care for our estates, Lawes, liberties, lives, children and all that belong to us, when once this is done.

Therefore I beseech you, yea I require you in the name of the God of heaven, whose you are, whom you serve, before whom you stand, & from whom you expect salvation in the midst of the Earth, as well as in Heaven, that you forthwith enter into this bond. Ex­pect [Page 42] no assistance, no successe in any of your Consultations, in any Lawes that you agree upon, till you have fully brought your hearts to this point, to follow the Lord fully; to be no more for your selves than you would have the dearest wife of your bosome to bee for any other man in the world; but to be wholly for the Lord, to imploy & improve all your wit, abilities, industry, counsels, actions, estate, ho­nor,Gen. 17.10. and lives to promote his service & honour, what ever become of your selves and yours for doing of it. Say not as some Ieerers (of whom it is hard to judge whether their malice or ignorance bee the greater) doe,Psal. 50.5. that there needs no more Covenants than what wee made in Baptisme, and that all other Covenants savour strongly of faction, and the Puritan Leaven. For, so Gods people of old made a Covenant by Circumcision, and after by Sacrifice, that is, in every sa­crifice which they offered, they did renew their Covenant begun in Circumcision. Neverthelesse, God thought it necessary often to call them out to strike another solemne Covenant with him besides the former.Exod. 19. You have already heard, that so soone as the Israelites were gone out of Egypt, and entred a little way in the wildernesse, hee put them upon a Covenant. Deut. 29. When he brought them neer to Canaan, he required another solemne Covenant of them. And when Ioshuah had brought them into Canaan, and divided to each of them the lot of his inheritance, hee drew them into another solemne Covenant, Iosh. 24. So that here was Covenant upon Covenant, and yet can no man (without blasphemy) charge it with any Puritan humour, facti­on, or any thing superfluous or uncomely for the Greatest on earth to submit unto.

That I may a little more enforce this duty, and quicken you to the imbracing of it, give mee leave to present you with some Motives further to presse you to it, and with some few Directions to guide you in it.

1. For, Motives. Motives to a Cove­nant. 1. Our many Deliverances.

Consider 1. how many, great, admirable, and even miraculous deliverances God hath given us; What great things hee hath done for us. No Nation under heaven can say more to his praise, in this kinde; than we have cause to do. Our Great deliverances out of Ba­bylon, from the Spanish Invasion, from the Gun-powder Treason, and from many other evils and feares, do all call upon you for a Covenant. Yea, even the present Mercy and Opportunity of opening that An­cient, [Page 43] Regular and Approved Way of cure of those publique evils that threaten confusion and desolation to all,3. Vse. Exhorta­tion. Motives. pleades hard for the same duty. But among all these, I desire You of that Great and honoura­ble Body of the Parliament, to reflect sadly upon that Stupendious Deliverance from the Gun-powder Treason, which more especially and immediately was bent against You. For, albeit the ruine of the whole Kingdome was in their Eye who were the Cursed Instru­ments of Antichrist, and of the Devill his Father, in that hellish De­signe; yet no blow could have come at us, but through Your sides. And, albeit some of You that have the honour to be members of this present Parliament, were then unborne; yet had that Plot taken ef­fect, scarce any of You had been this day in being, to have sate there now, but had long since been covered and buried under the ashes of confusion. Think now, whether such a preservation deserve lesse at Your hands, than to give Your selves to your Great Deliverer, for so Great a Deliverance, whereby three Nations destinated at once to Death, received no lesse than a joyfull resurrection from the Dead, and were againe borne at once.

Therefore, let not this Great mercy seeme small in Your eyes. And remember too, that you may have as much need of God ano­ther time: nay, you know not what need You may have of him this present Parliament. You cannot be ignorant of the many murmures and more than whisperings of some desperate and devillish con­ception suspected to bee now in the wombe of the Iesuiticall fa­ction: And how neere it may bee to the birth, or how prodigious it may prove being borne, I take not upon me to divine: but this we are all sure of, that what ever it be which they are big withall, it shall not want the least graine of the utmost extremity of malice and mis­chiefe that all the wit, power, and industry of Hell it selfe can contri­bute unto it; and that they labour, as a woman in travaile, to be spee­dily delivered of it.

What dangers, and what cause of feare there may bee at the present, I leave to your Wisedome to consider. But this bee con­fident of, if Deliverances already received can prevaile with you for a Covenant, that Covenant will be your security; for it will cer­tainly engage all the power and wisdome of the Great and only wise God of heaven and earth to be on your side for ever. So that if God himselfe have power enough, wisdome enough, and care enough, you [Page 44] cannot miscarry; no weapon that is formed against you shall prosper, no plot, no gates of hell shall prevaile against you. And, if he have goodnes enough, mercy enough, bowells enow in him, he will then also raine downe aboundance of truth, righteousnesse, justice, peace and plentie upon all Corners of the Land, from whence, and on whose errand, You are now come together. Therefore it becomes you, a­bove all others, to be first in a Covenant.

2. Consider that, till we do this, there cannot be such a full enjoy­ing of God,2. There can be no full enjoying of God, with­out a Cove­nant. as otherwise there might be. Indeed, the perfect fruition of God is not to be expected till we come to heaven, but yet we might have much more of God, even in this life, than now we have, could we be perswaded to such a Covenant with him.

Whatsoever experience we have of him now in any deliverance bestowed, it would be doubled, if, upon the deliverance received, we would thus be ioyned to him. Nor is this a notion or conceit onely, but a reall trueth.

For, marke what He saith to his people, Hos. 2. vers. 19, 20. I will marry thee unto me for ever, I will betroath the unto me in righte­ousnesse, and in Iudgement, and in loving kindnesse, and in mercies, I will even marry thee unto me in faithfullnesse, and thou shalt know the Lord. He that enters into Covenant with God, is betroathed, yea e­ven married to him: And how married? even to the partaking of all his goods, of all he hath, yea of himselfe, and of all that he is. As the wife may say,Gen. 31.43. Vbi tu Caius, ego Caia; and, as Laban sometimes, of Iacobs wives, children, and cattell, These daughters are my daughters, and these children are my children, and these cattell are my cattell, and all that thou seest are mine: So a man once married to the Lord by Covenant, may without arrogancy say, this righteousnesse is my righ­teousnesse, this iudgement is my judgement, this loving kindnesse, these mercies, this faithfullnesse which I see in thee, and all that thou hast is mine, for my comfort, supply, support, direction, salvation, and what not?

And take notice of that phrase, Thou shalt know the Lord. Did they not know him before? Yes; but never in such a manner, with such a Knowledge, at least in such a measure. They shall now know him in such neere, familiar, sweet and ineffable expressions of his deerest, deepest, choycest conjugal love, as they never tasted, nor could taste of before.

We know how it is with a wife married to a loving husband. They loved one another before marriage, and many expressions of a speciall love passed betweene them, but they never enjoyed one a­nother fully till the marriage was solemnized. Then, there is not on­ly a more intimate manifestation of fervent, intire, loyall, chaste love; but a further enlarging and stretching out of mutuall affections to each other, than they could possibly have beleeved they should ever have reached unto, till now experience assure them of it. And even thus it is between us and God. Is he good in deliverances? have we tasted of his love already? Oh how great would his goodnesse be, how full of grace, mercy, bountie; and, how would he communi­cate even whole rivers of all these to that Soule that would once come up to him, and close with him in an everlasting Covenant! All the wayes of the Lord are mercy and trueth, unto such as (make, and) keep Covenant with him, Psal. 25.19.

3. Consider that what ever worke God calls You to,3. No buck­ling to the worke God calls us unto, without a Covenant. Yee will never buckle thoroughly to it, till you have entered into Covenant with him. An apprentise boy when he goes to a Master upon tryall onely, his minde is now on, then off againe; sometimes he could like the trade, by and by his minde hangs after his Mother at home, or af­ter some other course of life, and he never sets close to his businesse, till he be bound. When once the Indentures be sealed, and he enrol­led, he knowes there is now no more time to deliberate; but he must fall to his businesse, or else take what happens for his idlenesse and negligence. So is it with a wife; if she be but onely promised, or be­troathed to a man, she may come to his house, and cast an eye up and downe; but it is rather to observe, than to act: she may perhaps cast out a word now and then somewhat freely also; but she never sets her selfe to guide the house, or to doe any thing to purpose, till she be married: then, she careth for the things of the world; that is, with all possible diligence looking to,1 Cor. 7.34. and managing of the businesse of the family committed to her, how she may please her husband: all her thoughts, care, diligence run this way; she makes it her busines that she must sticke unto, and daily manage as a part of the marriage Covenant. And thus also it will be with you. You have much worke under your hands, and are like to have more; and I hope you desire to doe all in truth of heart, for God, and not for ends of your owne: but let me tell you this will never be done througly, till once you be [Page 46] marryed to him by solemne Covenant. Then will you care indeed for the things of the Lord, how you may please the Lord, in every cause, in every Answer to any Petition, and in every Vote of any Bill, or sen­tence. You would then thinke, when you come to manage, debate, vote, any Question, ‘I am the Lords, not mine own, not my friends; will this I doe, stand with my Covenant? will it please God? will it be profitable for the State? is it agreeable to Iustice and equitie?’ Then on with it, no man shall divert, or take me off But, till then, one will intreate for his friend, another for his; one will make you one way, another will draw you another way; and they both are your friends, and you know not how to deny either: and thus are you even torne in peeces betweene them, in so much as you sometimes resolve to be absent, or to sit still and say nothing; or, to gratifie him that hath most power with You, be the cause what it will. But when once the Covenant is sealed, all this will be at an end, You will quickly stop your eares against all perswasions that may hinder Iustice and Reformation; and, when this is knowne, men will soone forbeare also to trouble You with such solicitations.

4. Wicked men Cove­nant with Hell. Isay. 28.Againe fourthly; Wicked men sticke not at a Covenant with death and hell it selfe, so they may but satisfie their Lusts; though they know the end thereof will be damnation. Oh then shall not we much more make a Covenant with our God to doe his will, which will be beneficiall and comfortable both here and hereafter, and pro­cure a full torrent of his mercies, bountie, grace, and eternall life, to flow in upon us!

5. Consider that the Devell himselfe will have a Covenant from all his vassals5. The Devill himselfe will do no great matters for his vassals without a Covenant. that expect any extraordinary matters from him; else, he will not be engaged to be at their Command. There is not a Witch that hath the Devill at her beck, but she must seale a Cove­nant to him, sometimes with her bloud, sometimes by other rites and devices, and perhaps he must sucke her too (as in those hellish bar­gaines you know they use;) and then, he is for her, during the time agreed upon. And shall we think God will be so cheape, as to be (with reverence be it spoken) at our Command, to help, direct, as­sist, deliver and save us, who will not doe so much for him as Witches and Sorcerers will doe for the Devill?

In the 45. of Isay, vers. 11. there is a strong expression this way; [Page 47] Thus saith the Lard, the Holy One of Israel, and his Maker, aske of mee things to come concerning my sonnes, and concerning the work of my hands Command yee mee. It is not to be thought that God com­plementeth with his people, but is free and hearty in the expression of what they shall really find him. But mark; it concernes his Sonnes; that is, those that are truely in Covenant with him. This priviledge is for none else. So that the way to have God at Command, (with humility be it used) is to bee his sonnes and daughters by Covenant. For, to whom it is said, I will be their God, and they shall bee my peo­ple, to them is it spoken, I will bee a father unto you, and yee shall bee my sonnes and daughters, saith the Lord Almighty, 2 Cor. 6.18. And to them he saith also, Command ye me.

6. Consider that it is the proper and chiefe businesse of a Fast, 6. This is the proper worke of a Religious Fast. Nehem. 9. to enter into Covenant with God. You see it to bee the practise of the Church in Nehemiahs time. And where this hath been omit­ted, the Fast hath been lost. God never accounted any of those foure annuall solemne Fasts before mentioned, that were so long in use among the Iewes, to be fasts unto him; but calls them, fasts to themselves, Zach. 7.5, 6. Why, but because they looked no further in their Fasts, but to afflict their soules for a day, Isay 58. to bow downe their heads as a bullrush, and to spread sack-cloth and ashes under them, and there an end. But they lost all their labour, getting nothing from God but a chiding and contempt.

And in truth, when will wee thus ioyne our selves to the Lord, if not at a Fast? Then, are our hearts in more than ordinary tune for such a work, when wee are brought to set our sinnes before us, and humbly to confesse, bewaile and renounce them; when wee have taken some paines with our Soules to soften, and melt them be­fore the Lord; especially if then they be in any measure raised up to­wards Him, with any apprehension of his love in the pardon of so many and great sinnes, even when the Soule is most cast downe for them. Then, I say, strike through the Covenant, or it will never be. If you let slip this opportunity, you may perhaps never obtaine the like while you live; but either your selves may bee cut off, or your hearts shut up in desperate hardnesse, like unto Pharaoh, whom eve­ry deliverance, and new experience of Gods favour in taking off new evils, hardened more, and made worse.

7. In the last place (and let it not have the least force of perswa­sion) [Page 48] remember and consider that this day, even this very day, the 17. of November, 82. yeares sithence, began a new resurrection of this Kingdome from the dead, our second happy reformation of Re­ligion by the auspitious entrance of our late Royall Deborah (worthy of eternall remembrance and honour) into her blessed and glorious Reigne;7. This very Day began the second Reformation of Religion. and that, from thenceforth Religion thrived, and prospered under her Governement with admirable successe, against a whole world of oppositions from Popish factors at home and abroad: So as the very Gates of hell were never able to extinguish that Light, which God by her meanes hath set up amongst us.

Consider I beseech you, that it is not without a speciall Provi­dence, that this your meeting was cast upon this very day (for, I presume, little did you think of the 17. of November, when you first fixed on this day for your Fast;) that, even from thence, one ham­mer might bee borrowed to drive home this nayle of Exhortation; that the very memory of so blessed a work begun on this very day, might throughly inflame you with desire to enter into a Covenant; and so, to go forward to perfect that happy Reformation, which yet in many parts lies unpolished and unperfect.

Oh suffer not that doore of hope by Her set open this day, to bee againe shut, for want of a Covenant. If you would indeed honour Her precious memory; yea, honour God and your selves, and not onely continue the possession of what she (as a most glorious Con­duit pipe) hath transmitted to us, but perfect the work, set upon this duty of ioyning your selves to the Lord in an everlasting Cove­nant that shall not be forgotten. And so have you the Motives.

Meanes how to enter into Covenant.2. I shall now shut up all with some few Directions to help us in it. And here, passing by what hath been already spoken touching the preparatives to it, the Substance of it, and the properties required in it, I shall onely give you these sixe subsequent Directions.

1. Give a Bill of divorce to all your Lusts,1. Give a Bill of Divorce to all your Lusts. or kill them out right. This Covenant is a marriage Covenant, and there is no marrying with God, so long as your former husband, your base corruptions, your swearing, riot, drunkennesse, uncleannesse, pride, oppression, and what ever else your soules know to bee the plague of your owne hearts, remaine alive and undivorced. For the woman which hath an husband, is bound by the Law to her husband so long as hee liveth; but if he be once dead, she is free from that Law, Rom. 7. Therefore [Page 49] send these packing, in the first place.3. Vse. Exhorta­tion. Meanes. A wise man will never marry a strumpet, nor with any woman that hath another husband; his wife that shall bee onely his owne, none else shall have interest in her. Much lesse then, will the Holy and Iealous God admit of any Spouse that is wedded to any lust, and so continueth. Say then, what wilt thou now doe? wilt thou still keepe thy darling lust? Hast thou been a swearer, and so thou wilt be? a drunkard, and an uncleane per­son, an oppressour, a prophane Esau, and wilt be so still? Know, that God will none of thee, but abhorres all such as thou art. He will ad­mit none into Covenant but such as touch not the uncleane thing, but separate from it. To them onely it is, that hee promiseth,2 Cor. 6. I will bee their God, and they shall be my people.

2. More especially purge out and cast away (as a Menstruous cloth) all Idols and Idolatry 2. More especi­ally cast out all Idols and Idolatry. Psal. 5.4. in particular. All our Lusts are lothsome to his stomach, but nothing is so abominable to his Soule, as Idolatry. This is that spirituall whoredome which meritoriously dissolves the marriage bond where it is already knit, and lies as a barre in the way to a Covenant with God, where yet it is not made.Jer. 44.4. 2 King. 17. This was it for which the Lord proceeded so severely, first against the ten Tribes, and then against the residue, as you all know. For this, the Land spew­ed them out. And where ever God promiseth to recall them, hee usually premiseth this, (which should first be done) From all your Idols will I cleanse you, Ezek. 36.25. Ephraim also shall say, What have I to doe any more with Idols? Hos. 14.8. and all shall cast them away with detestation, saying, Get thee hence, Isai. 30.22.

Every Idol is that great Image of Iealousie, which the Lord can by no meanes endure, and which will certainly bee the destruction of King and People, where ever it is entertained, especially if againe re­ceived in, after it hath been once ejected. A sad example whereof we have in Iudah, where, after Iosiah had taken away all the abomina­tions out of all the countries that pertained to Israel, 2 Chro. 34.33. and made all that were present in Israel to serve the Lord onely, the Act of Resumption of Idols and Idolatry by the succeeding Kings (although it is proba­ble they did it onely secretly like those in 2 King 17.9.) became the ruine of those Kings, and Kingdomes.

Beloved, let mee speake freely, for I speake for God, and for all your safeties. You cannot bee ignorant of the grosse Idolatry daily encreasing among us, and committed not (as adultery) in Corners [Page 50] onely, but in the open light; people going to, and comming from the Masse in great multitudes, and that as ordinarily, openly, confi­dently as others goe to and from our Churches. And I doubt not but some of you doe know the number of Masses to exceed that of Ser­mons.

Whose heart bleeds not over this prodigious growth of Popery, and over-flowing of Popish Masses? Who knowes not, that in the Masse is committed the most abominable Idolatry that ever the Sun beheld in the Christian world? Who remembers not with indigna­tion and horror, how often that insatiable Idol hath bathed it selfe in the bloud of many of our Ancestors and Progenitors? And can any be so silly as to beleeve, that it will rest satisfied till it swim againe in our bloud also, unlesse we will joyne with Idolaters, and so perish in Hell? For what ever some men talke of the possibility of the salva­tion of some persons in that Church, (as they call it) yet it is agreed on all hands, among us, that for those of our owne Nation and once of our owne Church where the light hath so long shined in so much brightnesse, so as they have both received and professed it; if they shall (whether to gratifie a Parent, a wife, husband, friend, Master, &c.) put out their owne eyes, and returne back to Babylon from whence they were once set free, their case is very desperate and dis­mall,2 Pet. 2. and it had been better for them never to have knowne the way of righteousnesse, then after they have knowne it to turne from the holy Commandement once delivered unto them. Therefore I beseech you to take care of these above others.

Nor speak I this, onely to prevent a publique toleration, (which I hope, through the care of our pious King, and your diligence, our eyes shall never see) but to put on Authority to the utter rooting out of that abomination,2 King 17.9. although committed in secret, and with conni­vence onely.

If then you will not halt between Two opinions, if you will bee thorough for God, and follow him fully, downe with all Idols and Idolatry through the Kingdome, so farre as the making of the Lawes yet more strict and full for that purpose, may effect it. Till then, you may, if you will, talke of a Covenant, and think to doe great matters: but that Great God who is so jealous of his glory in that, above all o­ther things, will abhorre all Covenants with you. And if you, having now such opportunity and power, shall not throughly cleanse the [Page 51] Land of these spirituall whoredomes so boldly facing and even out­facing the glorious Gospell professed among us; bee sure, that, in stead of a blessing upon your Consultations and proceedings, you will draw downe a Curse that will cleave to you, and goe home with you, and scatter like poyson over all parts and Corners of the whole Kingdom, till all be utterly consumed and become a de­solation.

You all I think, agree upon the necessity of a great Reformation. Where should you begin then, but where God ever begins? Looke into the Stories of Asa, Jehosaphat, Hezekiah, Josiah, and even of Manasseh himselfe, (the grossest Idolater and most bloudy Tyrant that ever reigned in Iudah) when once God had throughly humb­led him; and you shall ever finde that they began their grand Re­formation at Idols, and Idolatry committed with them. I speake not this to back or countenance any tumultuous or seditious spirits that have lately been stirred up to do things without Commission; but to You, whom God hath duely called to the work, and indispensib­ly requires it at your hands.

3. Execute true judgment 3. Execute true Iudge­ment. Isa 58.6 and Iustice. Loose the band of wickednes, undoe the heavie burdens, let the oppressed goe free, and break every yoke of the oppressor. This is a maine part of an acceptable Fast, and ther­fore must bee performed of all that will enter into Covenant with God. And this was part of Gods Answer to the Iewes enquiring of the Prophet whether they should continue their solemne Fasts? Zach. 7. Therefore herein deale impartially and throughly, for here­by the Throne it selfe is established. It is true, a difference must be put between those that are only led on in evill wayes by others, and those that are leaders of others: but it becomes not me to prescribe to you in this case, your owne wisdome will teach you that. Only I am to pray you, that if you shall find any escapes to have bin made in the ordinary Courts of Iustice, in the condigne punishment of Murder, and Idolatry, take notice of them, and there bee sure to strike home, as Samuel did where Saul himselfe had been too indul­gent. There is nothing makes you such faire Images of God (in the relation you now stand) as due execution of Iustice and Iudge­ment. Therefore, if you will indeed enter into a Covenant, let this be done.4. Draw others also.

4. Do your best to draw as many as you can the same way. Parents [Page 52] and Masters are bound to take care that their children and families do feare, and serve God, as well as themselves. And you who now appeare before him in behalfe of the kingdome, as you must en­ter into a Covenant for them as well as for your selves, so must you do your utmost that they also for themselves may passe under the same Covenant, with you. The representative Body of Israel that stood before the Lord to make a Covenant, Deut. 29.15. made it not onely for themselves and such as were present, but for all that were absent also. And Iosiah when he entred into a Covenant him­selfe, he not only caused all that were present of Iudah at the house of the Lord, to stand to it, 2 Chro. 34.32. But he made all Israel to serve, even to serve the Lord their God, ver. 33. that is, to strike a Covenant with him. Therefore take care that all others, when you returne home, may make a Covenant before the Lord to walk after him in all his Commandements: that God may be set up more and more, and the hearts of all men may bee lifted up in the wayes of the Lord to take hold of his Covenant also. If you do not this, you do nothing: more is required at your hands, than of private persons, who yet are bound to call upon others (as the men in my Text) saying, Come and let us joyne our selves unto the Lord in an everlasting Covenant.

5. Would you have this to be done, namely, that all should appeare before God in Zion, 5. Set up way-markes to Zion. for this purpose? Then set up Way-markes to di­rect them thither. Take speciall care that the Ordinances of God be set up, and held up, in more purity and plenty. Down at once with all inventions and fancies of men, which corrupt and adulterate the pure worship of God. Let none but He be worshipped, and let no worship be thrust upon him which himselfe hath not prescribed. Herein especially (yet still within your bounds) be zealous, and quit your selves like men.

Above all, take better order for the more frequent, and better per­formance, and due countenancing of that now vilified (but highly necessary) Ordinance of Preaching, which, albeit it be Gods own arme and power unto salvation, is yet brought into so deepe con­tempt (and by none more than by those who should labour most to hold up the honour of it) that it is made a matter of scorne, and be­come the odious Character of a Puritan, to be an assiduous Preacher. Yea, so farre have some men runne mad this way, that it is held a crime deserving Censure in the highest Ecclesiasticall Court in this [Page 53] Kingdome, to tell but a few Clergie men out of a Pulpit, that it is an essentiall part of the Office of a Bishop, to PreachBut ab ini­tio it was not so. The third part of the Hom. a­gainst the perill of I­dolatry, speaking of the Bishops of the Pri­mitive times saith, that They were then Preaching Bishops, & more of­ten seene in pulpits than in Princes Palaces, more often occupied in his Legacy, who said, go ye into the whole world, and preach the Gospell to all men, than in Em­bassages and affaires of Princes of this world, p. 59. edit. 1623.. Some of you know t at I belye them not.

And is it not then high time to vindicate the honour of Preach­ing from those virulent and scurrilous tongues and pens, that have of late dayes (more than ever) blasphem'd this Ordinance; and to take more pitie of the many darke and barren parts of this king­dome, where many scarce have a Sermon in seven yeeres; nay some (as divers of worth doe credibly report) not in their whole lives? Hath not God himselfe said plainly,Pro. 29.18 Where there is no vision the peo­ple perish? Is it not his owne complaint,Hos. 4.6. My people are destroyed for lacke of knowledge? And how so? thus; for a long season Israel had been without a teaching Priest, and without the Law, 2 Chro. 15.3. And mark too, that while they had no teaching Priest they were without the true God also. For, there is no comming at the true God, in the ordinary way, but by a teaching Priest. Rom. 10.14 How shall they heare without a Preacher? And1 Cor. 1.2 it pleaseth God by the foolishnesse of preaching to save them that beleeve: andRom. 10.17 faith comes by hearing.

Wherefore I dare pronounce, that while so many thousands with­in the Kings Dominions, especially in England, Wales, and Ireland, are still suffered to sit in such darknesse and in the shadow of death, and so to perish for ever for want of constant, sound, profitable Preach­ing, it is impossible that they should be capable of a Covenant with God; or, that it may be truly said, that the maine body of these king­domes are in case to make a Covenant with him; unlesse you, the representative Body thereof, take more care than ever yet hath been taken in this behalfe.

I know the many plea's of many idle droanes and mercilesse men to excuse and defend an unpreaching, or seldome-preaching Mini­stry; but all their fig-leaves are too short to cover their own shame, and the nakednesse of those poore perishing people whom such men make naked, to their own destruction also.

To tell us, that preaching indeed is necessary for the planting of a Church, but not so afterwards: is nothing but to bewray their owne sottish ignorance. Is not the word preached,1 Pet. 2.2. Eph. 4. Iam. 1.18. 1 Pet. 1.23. the milke and food whereby men are, and must be continually nourished to grow up in the body of Christ, as well as the Seed whereof they are first begotten unto Christ? And can men that are borne, and living, [Page 54] live safely, or at all, without continual supply of food convenient for them.

What fearefull trifling is this in a businesse of such high Concern­ment! Good Iehoshaphat, when his heart was once lift up in the wayes of the Lord, tooke other order: for, hee sent not only some of the prime Levites and Priests, who taught in Iudah and had the Booke of the Law of the Lord with them, and went about through all the Cities of Iudah and taught the people, 2 Chro. 17.8, 9. but with them he sent divers of his Princes and chiefe Officers, Benhail, Obadiah, and sundry others, to see that this work should be effectually done, verse. 7. yea (as our late Translation hath it) he sent to them to teach in the Cities of Iudah: that is, that they should take as much care of the busines, by putting on the Priests and Levites, as if they themselves in per­son were bound to do all the worke. And hence it was, that God gave this testimony of Iehoshaphat, that he walked in the first wayes of his father David, vers. 3. that he had riches and honour in abundance, vers. 5. and that the feare of the Lord fell upon all the Kingdomes of the Land round about Iudah, so that they made no warre against IEHO­SHAPHAT, Vers. 10. So that, beside the spirituall benefit, a Preaching Ministry is one of the best advantages to secure a State; it is (you see) not only an hedge, but walles and Bulwarks unto any Kingdome.

And yet, as many of our blind guides and Idol Shepheards care not to erect Preaching where there is none, so doe they all they can to cheat and defraud those of it who doe or would enjoy it, some­times by pulling it down where it is set up, and (to fill up the mea­sure of their wickednesse) glorying in it, when they have done; sometimes by striking out the teeth of it, that if men will needs preach, yet it shall be to little purpose; only a frigid, toothlesse, saplesse discourse, never piercing deeper than the eare. If the Prea­cher come home to convince the Conscience of particula s that need reformation, (which yet was the old course, and should be so still) the Preacher is either derided as worthy of nothing but contempt, or else censured as indiscreet, rash, factious, and seditious.

And least men should surfeit of Preaching, how be all Sermons, in the afternoones of the LORD'S Dayes, cryed downe, as the markes of Iudaizing Puritanisme, and as a burden intolerable to the people!

Indeed, it is true, that when Authority first commanded the af­ternoones Sermon to be converted into Catechising, there was not only no hurt done, but a wise and needfull course prescribed for the best edifying of popular Auditories. But as some have handled the matter, it is now become a great hinderance to edification. If a Mi­nister would carefully and solidly open the severall heads of Cate­chisme, confirme them by Scripture, and bring them home by some short and familiar application most sutable to vulgar eares and Ca­pacities; I hold it simply the most profitable exercise (at least for one part of the day) that can bee set up for the increase of sound knowledge and Piety: and pity it is that this is so much neglected. But this, say our new Masters, is worse than preaching. There­fore they enjoyn all to keep only to the bare Questions and Answers of the Child's Catechisme. And if any presume to adde any expo­sition or instruction, hee is by some hurried from post to pillar, and censured as a pernitious Malefactor.

And as they have thus thrust all preaching (be it but Catecheti­call) out of the Church in the afternoones of the Lords Day, so have they shut divers able, godly, discreet Pastors out of their own Pul­pits on the weeke dayes, even in Populous Townes, where the Mi­nisters were willing to bestow their paines, (and so for many yeares with great fruit and comfort to the whole Country had done) gra­tis, for the refreshing of many hungry Soules who had no preach­ing at home in their owne Parishes, and dare not stirre thence on the Lords day to seeke it abroad.

Nay, some of your Cathedrall Men are come to that passe, that when any Sermon (such as it is) is preached in the Cathedrall or Collegiate Church, no Sermon must then be preached in the Parish Church or Churches adjoyning, meerely to uphold the Pompe and State of the Greater Church, and for feare of lessening the Au­ditory, or diminishing the honour of the Preacher, (who many times deserves little enough) whereas not a fourth part of the Con­gregation (by this meanes defrauded of Preaching in the Parish Church) can possibly come within hearing, or ken of the Cathe­drall Pulpit-man.

O Beloved! are these, wayes to set forth Christ to the people for their salvation, to display God in all his glorious Attributes and Per­fections, and to bring them within view of the beauties and excel­lencies [Page 56] of God in his Covenant and Communion with his people, so as to draw them to a Covenant! Nay hence, hence it comes to passe that God is extremely dishonoured, his Name blasphemed, his day abominably prophaned, and his people runne headlong (like beasts to the Shambles) by droves, to Popery, Anabaptisme, Fami­lisme, Atheisme, and what not, that may cast, and locke them under the hatches of everlasting damnation.

I know that some of those Step-fathers and hard-hearted Wret­ches, who bee indeed the chiefe (if not the only) cause of all this, blush not to attribute the daily falling off of multitudes from our Church, to over much Preaching: but this is as rationall, as was his mad opinion touching Saint Paul, that much learning had made him mad. These are crying Abominations, that will cry as loud against you, as now they doe against the Authours of them, if you reforme them not.

Wonder not at my length, and heate in this point. It is a matter of greatest Consequence, and of all other most proper for a Preacher to be zealous in. And give me leave to tell you, that this must bee put in the head of the Catalogue of your weightiest Consultations at this time, if you desire ever to draw the people of this and the Adjacent Dominions into any Covenant and Communion with God, or to settle any thing for the good of your selves and countries.

K. Iames indeed took commiseration of the grosse ignorance of multitudes in the North parts of this Kingdom, and sent some Prea­chers at his owne charge among them. A Pious and a Noble work! But what through the unsetled wandrings, idlenesse, the superficiall and unprofitable performances of some of these Preachers, and what through the supine negligence of some in Authority who should have looked better to those itinerary Ministers; most of that labour and charge was little better than lost. For, some of you know, that in no parts of the kingdome hath there been such an increase of Pa­pists, as in those very Corners, where that sleight meanes was used to reduce men from Popery.

I beseech you therefore by all the mercies of God, by all the bow­els of Christ in shedding of his deerest bloud for those precious Soules, who now, even by thousands and millions miserably perish [Page 57] in their ignorance and sinnes, that you would carefully reforme, or cast out all idle, unsound, unprofitable, and scandalous Ministers; and provide a sound, godly, profitable and setled Preaching Mini­stry in every Congregation through the Land and the annexed Do­minions; and, to take no lesse care for their diligent and constant performance of their dutie both in life and Doctrine, as also for their liberall maintenance, (that may be still capable of improvement, as the times grow harder, and commodities deerer) that both them­selves who preach the Gospell, and all theirs also may cheerefully and comfortably live of the Gospell. And let us once see Zion built up, by your industry, in perfect beautie.

Lastly, when you set upon this great businesse of a Covenant, 6. When a co­venant is to be made, do it with all the heart; and forget it not when it is made. see that you doe it out of love to God, and with all your heart: else, it will come to nothing. If you would to Zion, your faces must be set, and setled thitherward. If you would make a Covenant, you must not be unwilling, afraid, ashamed to be accounted such Covenanters, but doe it with a steddy, open, undaunted countenance and resoluti­on. You must love the name of your God to be his servants, Isay 56.6. You have seen how Asa and all his kingdome did it; they both en­tred into Covenant, and they swore it, with all their heart, 2 Chro. 15.15. and sought him with their whole desire, and he was found of them, and gave them rest round about.

Thus if you do, God shall be set up, Religion advanced, your grie­vances removed, you shall heare no more such complainings in our streets. All blessings shall follow, not your selves alone, but the whole Kingdome, in our King and his Government, in your Con­sultations and proceedings, in the publike, setled, and glorious Peace, and prosperity of both Church and State. The blessings of the Earth, in the Citie, the field, your bodies, posterity, in all your goings out and commings in; The blessings of heaven in the means of Grace, the beginnings and growth in grace, the light of Gods countenance which is better than life; and, after all, even the ful­nesse of both grace and glory in the full, cleare, and eternall fruition of God Himselfe in the highest heavens, shall all compasse, and Crowne you for ever.

Provided alwayes, that when once this Covenant is made, you take care that it never be forgotten, but heeded, minded, and perfor­med; that as you close with God, so you may alwayes continue with [Page 58] him. Then shall this whole nation and the children which are yet unborne praise and blesse the Lord for ever for this Parliament, and your endeavours in it. But I feele my selfe spent, and therefore must desist, yet with this hope, that my Reve­rend fellow-labourer designed for the other part of this work, will begin where I leave, and set on with more strength what my weak­nes is not able to performe.