[...] Arise.

Some conceive that God hath respect to the po­sture of Jacobs body, who might now be laid in his bed. Others, that God looks at the sadnesse of his heart, which was cast down within him. The former thinke that Jacob is called out of his bed; the other suppose he is called out of his dumps. The truth is, the He­brew word in the Scripture use of it, doth not necessa­rily imply either; it rather calls upon men to prepare themselves to goe about the work which God enjoyns them. So when 1 Kings 21.18. God bids Elijah to arise and goe down to meet Ahab: and also to 2 Kings 1.9. arise and goe up to meet the messengers of Ahaziah; he intends no more then that he should set himselfe about that work. Neither doth it appeare, that Eliah was at that time either laid in body, or troubled in mind.

[...] Goe up.

Neither doth this word argue that Bethel was higher by situation, then Shechem: for in Scripture phrase both [...] to goe up, and [...] to goe down, are often used onely for going on, or forward, without respect to the various situations of the places mentioned, higher or lower. So God saith, Ezek. 26.3. O Tyrus, I will cause many Nati­ons to come up against thee. We know that Tyrus [...] In the heart of the seas, Ezek. 27.4. stood on the Seas; and we read that men Psal. 107.23. go down to the Sea. And Sennacharib King of Assyria, is said to Isa. 36.10. See the like 2 Sam. 2.1. & 5.19. come up a­gainst all the defenced Cities of Judah, yet it doth not appeare that Assyria was lower in situation then the land of Judah. And on the other side, Jephtha's daugh­ter [Page 4]desires Iudg. 11.37. to goe up and down upon the mountaines to bewaile her virginity for a time: that is no more then to goe from one place to another on the hills. And Iudg 15.11. See the like 1 Sam 33.6. 2 Sam 2 [...].21 2 Kings 8.29. Jer. 18. [...]. and 21.1. three thousand men of Judah are said in the o­riginall to goe down to the top of the rock Etam, which the Translators have carefully rendred went. So that as the former word Rise required a preparation for the journey, so this word Goe up, requires a pro­gresse in it till he come there. He must neither be dis­couraged from undertaking it, nor give it over before he have finished it.

[...]. To Bethel.

But why is Jacob commanded to goe to Bethel? God needs not give any reason of his commands: his will is to us a rule. Yet the equity of this command, and Gods indulgence to Jacob herein, appears by these fol­lowing considerations: First, by this means Jacob was carried away out of the sight of his enemies; his very being among them would have been a perpetuall eye­sore to them, and the sight of him and his a daily pro­vocation to revenge. Secondly, the very name of Be­thel might be a comfort to Iacob: it signifies Gods house; and whither should Gods people goe for consolation and protection, rather then to Gods house? Thirdly, himselfe had found comfort there in former troubles, as appeares in the end of the Text. Fourthly and last­ly, there he might perform his vow to God, Chap. 28.10 which he had vowed many yeares before, and hitherto negle­cted. This God seems to have an especiall eye upon in this command, as appeares by the ensuing words, Make there an Altar, &c.

[...]. And dwell there. That is, make it thy habi­tation for a time. Others read it, stay, or tarry there; to [Page 5]wit, till thy vow be performed. So the word is used, 2 Sam. 10.5. Tarry at Iericho untill your beards be grown, and then return.

[...]. And make there an Altar.

God doth not intend the bare setting up of an Al­tar, but that when hee had built it, hee should offer sa­crifices on it, and acknowledge Gods mercy to him in providing so liberally for him, and protecting him from the fury of his brother Esau. So did Abraham Gen. 13.18. compared with chap. 22.2.9. in the plain of Mamre build an Altar, not to look upon it doubtlesse, but to offer sacrifices. And in this man­ner of worshipping God, questionlesse his posterity were bred up. And to what purposes were places a­mong us appointed for religious exercises, if none were there performed?

[...]. Unto God.

There is a great question among Interpreters, why God should speak himselfe here in the third person, and why he saith, Unto God, and not Unto me. Some Writers both Vide August. Quaest. in Gea. Quaest. 110. & Willet in Text. ancient and modern, pick out of it, the Divine nature of our Saviour Christ, and the Trinity of Persons in the Godhead. Some would have God the Father to be the speaker, and to direct Jacob to the worship of his Son Christ, the second Person in the Trinity. Others, that Christ should appeare to Iacob, (who in the judgement of our Divines, was the person that used to appeare to them in the old Testament) and call upon him to build an Altar to God the Fa­ther. Doubtlesse wee have plain places sufficient in Scripture to prove Christs Divine Nature, and the Trinity of Persons, and therefore need not to presse this place to that end, lest we doe as weak builders, Debile sun­damen [...]um fallit opus. Wainflaet. de Gram. lay so infirm a foundation, that the whole building [Page 6]fall to the ground: or as wilfull Souldiers, who de­fend a weak Fort against a strong enemy, and so are vanquished. It is clear that God speaks of himself of­ten in the third person, where no such mystery is in­tended; as when he saith, that Gen. 18.19. Abraham will teach his houshold, and they shall keep the way of the Lord, that the Lord may bring upon Abraham that which he hath spoken of him. And, Gen. 18.14. Is any thing too hard for the Lord? God is no more tied to give an account of his words, then of his actions. He may speak of himselfe as he pleaseth. Yet I doubt not but many reasons of this phrase may be given, which may yeeld profit unto us.

As first, God may speak thus of himselfe for cer­tainty sake, that Iacob might know who spake to him, and to whom he was to build an Altar; that hee need not say with Saul, Acts 9.5.Lord, who art thou, Lord? Nor with Samuel 1 Sam. 3.4, 5. run to Eli when God called him. Secondly, for Majesty sake: so in the third Commandment, God doth not say, Thou shalt not take my Name in vain: but, thou shalt not take the Name of the Lord thy God in vain. And in the fourth, The seventh day is the Sabbath of the Lord thy God. It was a strong argument to disswade them from dishonoring Gods Name, and perswade them to the observation of the Sabbath, be­cause they both did belong, not to any mortall man, King, or Emperour, but to that glorious Lord who was their God. Thirdly, for interest sake; that it might appeare that God had an interest in Iacob by reason of his former appearing to him in his troubles, and therefore deserved a journey and an Altar at his hands. So God bids Abraham to offer Isaac Gen. 12.2. his son, putting him in mind what interest hee had in him. Fourthly, for equity sake, that it might appeare to be [Page 7]a very just and equall service, that God required of Iacob, although the speaker had not been that God, nor Jacob ever made a vow to build an Altar to him. And therefore God neither speakes of himselfe in the first person, nor names Jacobs vow, but onely limits both the person and the vow unto him. I conceive these rea­sons to be sufficient and useful, and proceed to the next words.

[...]. That appeared unto thee.

The story is in the twenty and eight chapter; see there the apparition set down at large.

[...]. When thou fleddest.

Jacob was then in a sad estate, an exile as it were from his fathers house by the malice of his brother Esau, for­saken by all his friends, forced to go seek for subsistēce in forein Countries: yet now is the time that God chu­seth to appear unto him, & not formerly when he had both friends and comfort in his fathers house. So that Jacob might have said then, as David doth afterwards, Psal. 27.10. When my Father and my Mother forsook me, then the Lord took me up. God is like a faithfull friend, who stands to his, when they have most need of him. Not like to Courtiers, who follow the Sun of mens prosperities (as Aspicis ut veniant ad candida tecta columbae. Accipiant nullas sordida turris aves, Ovid. Trist. l. 1. Eleg. 8. Pigeons fly to new whited houses) and forsake them in the dark shadow of their adversities.

[...] From the face.

Mens ill affection towards others appears in their faces. So did Labans appear to Jacob Gen. 31.2.. And Jacob be­held the countenance of Laban, and behold, it was not to­ward him as before. Hence it is that we are afraid to abide in the presence of such as hate us, because we ex­pect [Page 8]mischiefe daily from them, which we seek to pre­sent by flying out of their sight. Such counsell Re­becca gives to her sonne Jacob to goe to her bro­ther Laban, Gen. 27.43, &c. till Esaus fury were over, and then he might return in safety.

[...]. Of Esau thy brother.

Jacob might well think that that God which would not suffer a brother to hurt him then, would not per­mit the Canaanites to spoyle him now.

The summe of all is, as if God should have said to Jacob, I know thou art in great distresse, and I will not forsake thee: Prepare thy selfe for a Journey: thinke that all these things are come upon thee for the neg­lect of thy vow; goe now therefore to Bethel and per­form it. It is a very just and equall thing, that thou who needest and lookest for help from me now again, shouldst goe build an Altar to me there as thou hast promised, and shouldst offer sacrifice and thankes to me. When this is done, I that did deliver thee before from Esau thy brother, will also safeguard thee against these Canaanites.

Out of which words thus interpreted, arise naturally these foure prosititions sutable to the time, and profi­table for this present occasion of our meeting.

First, Observ. 1 that Gods deare servants sometimes are very forgetfull of their vowes made even to God himselfe.

Secondly, Observ. 2 that this forgetfulnesse is an occasion of many and great troubles to them.

Thirdly, Observ. 3 that God will at length rub up their me­mories, and put them in mind of their vowes.

Fourthly, that in performance of vowes, Observ. 4 and in times of Reformation, God looks for his part first.

For the first.

Doctr. 1 Gods dear servants sometimes are very forgetfull of their vowes made even to God himselfe.

A man may justly wonder, why Jacob had not per­formed his vow before now. God had freed him from Labans pursuit, and sent Laban quietly back again. God had delivered him from Esau's opposition, and sent Esau away in peace. What hindred Jacob from going to Bethel? He might as easily have gone thither as to Shechem; Sure nothing hindred him, but his own forgetfulnesse: and that is so much the more strange, because God him selfe had put him in mind of his vow in direct terms, when he commanded him to returne home, and promised to blesse him. Gen 31.13. I am the God of Be­thel (saith he) where thou anointedst the pillar, and where thou vowedst a vow unto me. But Jacob had got a quiet habitation at Shechem, commodious for him and his cattell, and there he tarries till God fire him out. Di­nah is ravished, he and his in danger of destruction, and yet he thinks not of going to Bethel till God bids him. This is noted by Interpreters to be the first vow mentioned in Scripture. Hence it is, that Jacob is cal­led by some of them, Voterumpater, the father of vows. Yet this first vow is strangely neglected when it might easily have been performed. We cannot think any worse of Jacob, then of Pharaohs Butler, who Gen 40.23. forgat Joseph, and remembred him not, though he did very well deserve to be remembred.

But what may be the reason that good men should [Page 10]be so forgetfull of God? It is no marvell if wicked men forget him: they use God as men use Physitians, send for them when they are sick, and slight them when they are well. But it is strange that good men who love God, should so much neglect him.

The Reasons may be these:

First, Reason 1 because of that naturall wound our memories have received by the fall of our first parents. For as our understanding is naturally filled with folly, our wills with crossnesse to all goodnesse, our affections with peevishnesse; so our memories with forgetfulnesse of holy things. And this forgetfulnesse remains after re­generation. For as the understanding, will, and affecti­ons are not perfectly cleansed and cleared in this world: so is not the memory neither. This may easily make us forget vowes as well as other good duties.

Secondly, Reason 2 because of length of time between the vow made and to be performed. We pray and vow to God in our difficulty; it may be long before that issue come that we expect, and so our vowes are for­gotten. This was Jacobs case; hee had been twenty yeares with Laban since his vow was made, and so had let it slip out of his mind.

Thirdly, Reason 3 because of multitude of businesses, which Gods servants are subject to as well as other men. They have bodies, wives, children, servants, to take care for as well as others: they have goods, cattell, estates to look after as well as wicked men. The thoughts of worldly affairs, as they hinder them much in other matters of piety: so likewise in payment of vowes.

Fourthly, Reason 4 because of many and strong oppositions they find in their pilgrimage. Jacob had no sooner left Labans house, but presently Gen. 31.22, 23. Laban pursues him, and [Page 11]quarrels with him. He hath no sooner dismissed La­ban, but Gen. 32.6. Esau his brother comes out with an Army a­gainst him. When Esau was gone, he feares the Ca­naanites, lest they should all rise up to destroy him, because of the wrong done to the Shechemites. This might be one occasion of Jacobs forgetting his vow. And so it may be to us also, who shall meet with op­position as well as he.

I shall omit the Application, till I have handled the other points, and proceed to the second obsersation.

The forget fulnesse of performing vowes, Doct. 2 is an occa­sion of many and great troubles.

This Shel. Jarchi conceives to be the cause of all these troubles. He brings in God speaking to Jacob, and saying, [...] Shel. Jar. in Text. Because thou hast staid long in the way, thou art fined, and this trouble is befallen thee concerning thy daughter. The word he useth is used for a fine set on de­linquents heads by the Judges. So saith Moses, Deut. 22.19.They shall amerce him in an hundred shekels of silver. So this Authour looks upon God as a Judge imposing these troubles upon Jacob as a fine for the neglecting of his vow. So Ferus on the Text, Nil mirum, quòd adversa tibi contige­rint cum ba­ctenus tam diu distuleris votum. Ferus in Text. No wonder that crosses have befallen thee, seeing thou hast so long deferred the pryment of thy vow.

We find in Scripture, that the people of Israel were punished with 2 Sam. 21. three years famine, because Saul not out of his zeale to God, but to please the people, had slain some of the Gibeonites, contrary to the Josh. 9.15. oath made to them by Joshua, and the Elders of Israel; yet was this vow Josh. 9.4. fraudulently gotten by lying and de­ceit. Neither did Saul ever take this vow himself. We read further of Sampson, that he was a Judg. 13 5. Nazarite to God [Page 12]from the womb. It appeares in the law that the Naza­rites Numb. 62.5. took a solemne vow; their haire was not to be cut. Sampson did not purpose to break this vow, but be­ing overcome with lust by Dalila's perswasion gives an hint how his vow might be broken. The fearfull con­sequences hereof appeare in the story of the Judges. Judg. 16.21.25. Sampson is taken by the Philistines, his eyes put out, he is bound with fetters of brasse, grinds in the prison­house, and is made a laughing stock to those that durst not look upon him before. 2 Sam. 15.7 Absolom abuseth a vow, that under pretence thereof he may deprive his father both of kingdome and life. 2 Sam 18.15. This cost Absolom his dearest life. The King of Judah Ezek. 17.13.16. had vowed obedience to the King of Babylon; he breaks this vow, and God passeth this sentence on him, that hee should die in the land of that King whose covenant he had broken. Will God be thus severe for breach of a vow made to a mor­tall man, and an heathen King, what will he do then for breach of vows made unto himself?

It is time to come to reasons for the proofe of the point; wherein I shal desire to be somwhat large, in re­gard of the weight of the matter, and the present need.

First, Reason 1 God is deeply offended w^th such as perform not their vows. And when God is angry, what can his chil­dren look for from him, but the blows & stripes of an angry father? That God is much displeased with such persons, appeares by many arguments that may be ta­ken out of the fifth chapter of Ecclesiastes. For Eccles 5.4, 5.6. first, God gives no day. He that makes a vow, must not de­ferre the payment of it. Secondly, God calls them fooles that doe deferre the payment of vowes. And who doubts but parents are angry when they give such terms to their children? Thirdly, hee saith, God [Page 13]hath no pleasure in them: that is, hee is very angry; as in the third commandement, God will not hold him guiltless that taketh his name in vain: that is, hee will hold him very guilty. And in Elies reproof of his sons, 2 Sam. 2.24. It is no good report, saith he, that I heare: that is, it is a very bad one. For they were no small sins, that were reported of them, as 1 Sam. 1.14.15.22. robbing God of the fat of his offerings, and lying with the women at the doore of the Tabernacle of the Congregation. So on the contrary, when the Psalmist saith, that Psal. 51.17. God wil not despise a contrite and a broken heart; he means, God will account highly of it, and largely reward it. Fourthly, he saith, It is better not to vow at all, then not to pay. Who doubts but a man is angry when he heares him chiding with his neigh­bour, and saying; I had rather you never had promi­sed me such a good office, then to fail when I looked for it? Fifthly, he calls it sinne in plain terms, Suffer not thy mouth to cause thy flesh to sin. And is not God angry at sin? Sixthly, it is such a sinne as God will not have covered with the vail of an error. Neither say thou be­fore the Angel, that it was an error. Seventhly, hee pro­fesseth expressly, that God is angry at it; Wherefore should God be angry at thy voyce? Eighthly, hee gives a reall demonstration of Gods anger, Why should hee de­stroy the work of thy hands? Is not God angry when hee layes snares for men as we doe for wild beasts to catch and destroy them? Pro. 20.29. It is a snare (saith Solomon) to the man who devoureth that which is holy, and after vowes to make enquiry. Ask David who rains snares upon un­godly men, and he will tell you, it is the Lord. Psal. 11.6. Upon the wicked he shall rain snares. Ask Ezekiel who brings covenant-breakers into snares, and he will tell you, it is God. Ezek. 17.20 I will spread my net upon him, and he shall be ta­ken [Page 14]in my snare. Is not God very angry with those whom he curseth? We read in Malachi, Mal. 1.14.Cursed bee the deceiver which hath in his flock a That is, a sound male. Elleipsis of the epithire, as I­sai 1.18 wooll, for wh [...]e woll; and Isai 5.4. grapes for good grapes.male, and voweth and sacrificeth unto the Lord a corrupt thing. And a strong reason, yea double one is added; First, because God is a great King, and will not be dallied with by his subjects. And secondly, because his Name is dreadfull among the heathen, and therefore shall not be dishonored by his own people. God keeps covenant faithfully him­self. Psal. 111.5. He will ever be mindfull of his covenant. Gods co­venant is called an everlasting covenant, and a covenant of salt, 2 Chron. 13.5. And as men who strictly keep day themselves, are soonest angry with such as doe not: so Gods care of keeping, will make him a sharp revenger of breach of covenant in others. Ezek. 17.59 Therefore thus saith the Lord God, As I live, surely mine oath that he hath de­spised, and my covenant that he hath broken, even it will I recompence upon his own head.

Secondly, Reason 2 God will bring many troubles upon neg­lecters of vowes, because his Church and people who are neer and deer unto him, may both be offended and hurt thereby. No doubt it was a great griefe to David and other godly men, that 2 Sam. 21.1. Saul had broken the vow made to the Gibeonites; and it appeares it brought much trouble to Israel, even a famine of three yeares one succeeding another.

Thirdly, Reason 3 God raiseth up enemies to afflict those that neglect their vowes, as the Iudg. 16.20. Philistines against Sampson. So here Jacob was afraid lest God would have done the like to him, as appeares in the end of the former chap­ter. And these enemies God makes to doe his work, when they think they do their own. The King of Baby­lon though he went only to revenge his own quarrel on [Page 15]the King of Ludah, yet he brings him Ezek. 17.20. into Gods net for a punishment of his perjury.

Fourthly, Reason 4 because there is a kind of perjury in fai­ling in performance of vowes. I will not say that oathes, and vowes, and covenants, are all one in every circumstance: but certainly they are cousen germans at least, and can hardly be separated. Psal 119.106. I have sworn (saith the Psalmist) and I will perform it, that I will keep thy righteous judgements. And was not that oath a vow? Gen. 3.48.50. Tumulus re­stu, Deus testu. Tumulus sacra­menta [...]iter, quia signum est testisi­cans de re gefia ad posteri. aten [...]. Deus propriè, quia testatur in conscientiam de pacto into, & at­testabitur suis iu­diciis, & vindicta adversur periures. God is called to beare witnesse of the covenant be­tween Laban and Jacob, and so is the heap of stones al­so, yet with a great deale of difference; the heap is a witnesse sacramentally, as it were; it remained as a to­ken of that league. But God is properly called to wit­nesse, as one who heard all their words, and would te­stifie the truth to both their consciences, and by judge­ments on the party that should break it. He that vows and payes not, is a perjured person, saith Voven [...] & nē solvens peierat. Bern de praec. & dispens. cap. 20. Bernard. This perjury makes our sins the greater, especially in those things that we ought to do, if we had never vow­ed them, as cyphers added to a figure, may make one a thousand. Perjury is a sin odious to the Turks and Ma­hometanes.See the Tur­kish history.Amurath when Uladislaus by the perswasion of Julian the Popes Legat, had broken his covenant with him, and fought against him, drawes the Articles out of his bosome, & calls upon Christ for vengeance on his perfidious servants. In this battell were slain both the King and the Cardinall; over whom the Au­thor of the Complaint of Hungery infults, saying, I n [...] Iulia­ne, & dic Reg [...] tuo apud [...]feres, Haereticis fidem non esse servan­dam. Quaerela Hungaria. Goe now Julian, and tell thy King in heil, that he need not keep faith with heretickes. Yea, this sin was odious in the ve­ry heathen; Senatorum i [...] ­nus perfidia Car­thaginensium i [...] ­sestus succlamat, per ques Deos fo [...] ­dos acturi essent, cum [...]o [...] perquos anto ictum fefellissens: Per cosdem, inquit Asdrubal, qui [...]am infesti fun [...] [...]aedera violanti­b [...]. Livius Hist-ab urbe cond lib. 30. When the Carringinion in a low estate sent Embassadors to Rowts, to defire conditions of [Page 16]peace, one of the Senators offended at their former perjury, demands by what God they would swear, (for they had deceived those gods by whom they had for­merly sworn) Asdrubal answers, by the same Gods that sit so heavie upon them that break covenants: When Tissaphernes had obtained a truce from Agesilaus, and had sworn that in that short time he would procure li­berty for the Grecian Cities in Asia; but contrary to his oath gathered souldiers to fight against him: Age­silaus kept the truce till the time expired, and then sent a message of thanks to Tissaphernes Habere se magnam ipsi gratiam quòd perjurio Deos sibi infestos reddid [...]sset, Graetis verò belli socios, Xenoph. c. 4. vitae Agesil., that by his perju­ry hee had made the Gods his enemies, and engaged them to assist the Grecian Army in the war. We read also that one Epicidides, going to enquire at the Ora­cle of Iusiurandi sed filia nomi­nis expers, Trunca pedū, manuumque celerrima, sed tamen instat, persequitur (que) virum dum stirpem fund­tus omnem bauscrit. Nic. Chron. Hist. Imp Manuel. Com. Delphos, received an answer, That perjury would pursue a man till it had rooted out all his posterity. So odi­ous was this sin to men altogether ignorant of the true God. And do we marvell then, that God sends plagues upon his people for neglect of vows made to himself?

It is now high time to come to the third observati­on, which is this:

God will at length rub up the memories of his ser­vants, Doct. 3 and put them in mind of their vowes.

God doth not straightway deliver Jacob out of his trouble, but calls upon him first to perform his vow made to him for former mercies. As Gen. 41.8, 9. Pharaohs Butler is put in mind of his neglect of Joseph, by Pharachs dream; so God finds a way to put his in mind of their vowes.

Two things I have to do: First, to shew, how God doth this. Secondly, why he doth it.

For the first, How God doth it.

God rubs up their memories, first, by troubles, Means. 1 cala­mities, fear of wars: So he deals here with Jacob. Bella Deiflagella, wars are Gods scourges. And parents of­tentimes make their children call to mind their faults, by taking away their victuals, and whipping them.

Secondly, Means. 2 if the hearts of Gods children be not yet so intelligent as to understand Gods meaning by his blows, he will open their eares, and tell it them in his word: So he doth here to Jacob, he tels him his fault, but very gently, he doth not upbraid him with perju­ry, nor call him a vow-breaker; nay not so much as names his vow, but insinuates it rather, that Iacob might see, God sought not to shame him, but to amend him. We must not look for such revelations now: but God often meets with us in the ministery of his Word, and makes us see those faults in our selves which we little dreamed of, and covenant-breaking among the rest. Many wicked men marvell to hear Gods Ministers rip up their secret faults, as if they were in their bosomes: good men I hope will sooner be informed by them.

For the second, Why God doth it.

First, Reason 1 because Gods name and honour suffers in their forgetfulnesse. Vowes are made for the honor of God. But if they be not performed, God is not honored by them, nay he is dishonored, as being slighted by his own people.

Secondly, Reason 2 because God desires and delights in the good of his people. So sings the Psalmist, Psal. 35.27.Let the Lord be magnified, who hath pleasure in the prosperity of his ser­vant. Now he knows that our forgetfulnesse and un­thankfulnes wil hinder us of much good, & bring ma­ny judgments upon us; which to prevent, God puts us in mind of our vows and covenants.

I proceed to the last point.

In performanes of Vowes, Doct. 4 and in times of Refor­mation, God looks for his part first.

God doth not bid Iacob go shift for himselfe in this troublous time, nor enquire out the kindred of the Shechemites to restore their goods to them, but he bids him goe build an Altar to God. And Iacob accordingly goes about it. This is the method of Gods command­ments; the first Table contains duties to God: the se­cond, to our selves, and our neighbours. This is the me­thod of our prayers; our Saviour reacheth us first to pray for the honour of Gods Name, Kingdome and Will, be­fore we pray for daily bread, pardon of sinnes, or power a­gainst temptations. This is the method of our Faith, in the Articles whereof, and most Confessions, we first professe what we beleeve concerning God, and then concerning our selves. This is the method of our Co­venant, both in the Preface, looking first at the glory of God, and the advancement of the Kingdome of Jesus Christ, and then at our own priviledges; and in the body of it, the two first Articles concerning Religion, and the fol­lowing ones concerning our Liberties. This was the method of the ancient Romans, as Dionysius Halicarnas­seus reports. There are three things, saith he, that make a State happy, [...], &c. first, the care of religion; secondly, of temperance and justice in peace; thirdly, of military discipline in war. The Romans were carefull of religi­on in the first place, they provided Temples & Altars for their Gods; and this they conceived to be a main reason of the large extent of their Empire. Solomon was longer in building his own house: but he builded Gods house first, as appears, 1 King. 7.1. 2 Chron. 8.1.

For the reasons briefly. The first is, because God is more worthy to be regarded then our selves: therfore [Page 19]the love of God is called, Mat. 22.37, 38, 39. The first and great commande­ment: and we are commanded to love God with all our heart, soule, and mind, but our selves and our neighbours in a lower degree of love like the former, but not equal to it. From God we have all that we have here, or hope for hereafter; and the fountain must be preferred before the streams, the sea before the rivers.

The second is, because that is our care properly, Reason 2 To honour God. It is Gods care to provide for our souls & bodies: not but that we may use the means for the good of either, looking for a blessing from God; but not in the first place: our prime care must be for Gods Glory. When a master enters into covenant with a servant, he looks that he should take care of his work, and leave the care of provisions to his master. So doth God look for the like at our hands. First obedience to God, then faith in God. I have done with the Doctrinall part, and come to the Practicall.

Here is first of all, Use 1 a lesson of Humiliation fit for the day, to bewail among our other sins, our sluggishnes, in not remembring those things which concern our own safety. I am afraid, lest we be in Jerusalems case, that Luke 19.42. in this our day we know not the things that be long to our peace. And may we not then expect Jerusalems end? Our forgotten vowes should fetch sighes from our hearts, and tears from our eyes this day. Many of us (I doubt) may with Pharaohs Butler, cry out, Gen. 41.9. I do remem­ber my faults this day. Weep, I beseech you, that refor­mation so long since vowed, goes no faster on. It is a signe the body is much out of order, when so strong a Purge as a National vow and covenant works no bet­ter; and let them weep most who are greatest, and nee­rest to God, and so most concerned in it. Lordly tears may become this day as well as common ones. We are [Page 20]met for this end, let us not misse of our end; else all the labour of this day will be lost. I doubt not but every one of us, even the greatest and the best, may find some­what in our selves, that may hinder our vowed refor­mation, if we would look well into our own souls. The Lord shew it us what ever it be, and give us grace to repent of it.

Secondly, Use 2 here is a lesson of Meditation. Think of­ten of your vow and covenant; for the reason why men, especially good men, neglect it, is, because they think not often and seriously of it. Our Saviour Christ ap­pointed the Bread and Wine in the Sacrament of the Lords Supper, to be the signes and remembrances of his death to us. A thing so beneficiall to us one would think should need no remembrance, but should always be fresh in our minds. So should our covenant, that hath proved, and is like to prove so beneficiall to three Kingdoms; yet we had need often to call it to mind. God by Moses often calls upon the Israelites inthe wil­dernes, to remember Deut. 4.9.10, 20. the things which they had seen, and not to forget the great things God had done for them. Surely, we had need often to call upon our own souls, to think of our vowes made unto Almighty God; we would be loath that God should forget his covenant to us, Psal. 12.4.1, 2, 3. Our enemies would then soon smallow us up. Why do we then forget our part of the covenant?

Thirdly, Use 3 here is a lesson of Acknowledgement, to teach us to impute any continuance of our troubles to our neglect of our covenant: very few have mended them­selves, fewer their families, and sewest of all have en­deavoured to amend the publick, according to the trust reposed in them. Somewhat of our selves is sought af­tor of most men, even in the very work of reformation. Our plow goes along with Gods; we look for a share [Page 21]of prosit, or honour in the work, and doe it not with a single eye out of love and respect to God: We would joyn God and the world together. And hence come many rubs and hinderances of the great work of refor­mation. We should therefore this day not only bewail our sluggishnesse in regard of the sinfulnesse of it, but also in respect of the sad effects of troubles, feares and jealousies, that yet attend upon our non-perfor­mance of our vows. A disease can never be cured, till the corrupt humour which causeth it, be known, and purged away; nor our Church and State troubles re­moved, till we have bewailed our remisnesse, and amen­ded it, which is the next use in order, and without which weeping will do no good at all.

Fourthly, here is a lesson of Incitement, Use. 4 to perswade us to be careful to pay our vows for time to come; else must we daily expect new and greater troubles and sor­rows. But it will be objected, We have performed our covenant: have not we pulled down Popery and Prela­cy, destroyed Crosses and Altars, moruments of super­stition, and cut the chroat of innovations? Well, go on, have we yet rooted out schisme & heresie? have we slain prophanonesse and impiety? 1 Sam. 15.14. What meares then the low­ing of the owen, and the bleating of the sheep? Are nor many now-a-days of Gallio's religion? Acts 18.14, 15, 16, 17. If it were a matter of right or wrong to men, they would meddle in it; but if it be a matter of religion, Gallio cared for none of those things. The Turks, if a man [...]asphe me Mahamet, put him to death without mercy; but if he blaspheme God, they only scourge him with rods. And being de­manded a reason, they answer, That God can right him­self, but Mabomet cannot. It may bee many now are willing enough to put off Gods cause to the day of judgement, so theirs may be righted now. I am afraid [Page 22]that many may this day say with Naaman, In this thing the Lord pardon me, that although I have not countenan­ced heresie, schisme, or prophanenesse in my own per­son, yet I have not been so carefull as I might, to pull it down by my authority in others. It is not good to be so busie for the Lord of hosts, it is good sleeping in a whole skin. Which of us can say with Elijah, 1 Kings 19.10.I have been very zealous for the Lord of hosts; for the children of Is­rael have forsaken thy covenant? Or with Jehu, 2 Kings 10.16.Come with me, and see my zeal for the Lord? Jehu was an hypocrite, yet he 2 Kings 10.18, 30. rooted Baal out of Israel, and obtained the King­dome for his posterity to the fourth generation. But if that were done, and here sies, schismes, sects, and pro­phanenesse pulled down by publick ordinances; have we set up a Church government in the Kingdome nee­rest to Gods word, and the pattern of the best refor­med Churches? Let no man tell me that we covenanted onely to pull down the former government, but not to set up a new form in the room of it, and that the hono­rable Houses must interpret the covenant, who impo­sed it, and not we that took it. Be it so, yet are we con­fident, that the honorable Houses will never give a sense of the covenant contrary to common sense, such as this is; we covenant to bring three Kingdoms to the neerest conjunction and uniformity in a form of Church Government, that is, we intend only to pull down Epi­scopacy, & then let every Sect set up what government they please. Pulling down joyntly, will not bring us to one form of Church government, it leavs scope enough for 20 kinds of Church government, & 10000 errors to be taught cōtrary to Gods word, to the pulling down of Gods Church. Wil that interpretation give satisfactiō to the cōscience of a moral man? If not, as I am cōfident it will not, how should it then satisfie the conscience of [Page 23]a religious man, unless it be biassed by self-ends before? It is like the glosse on Gratian, Statnimus. i. Abrogamm. Dist. 4. c. Statuimus.We enact, that is, we ab­rogate it, and forbid it; or that on the Code, Que magis. i. Que mius. Gloss ad Cod. l. 3. de Iudiciis. Quoties.How much more, that is, How much lesse. But be not deceived, God is not Gal. 6.7. Gr. [...]. est autem [...], à subsan­nantium geflu tractumvocabulū quod Latine na­so adunco, five excusso suspende­re, uti Flaccus, serm. lib. 1. sat. 6. & Persius sat. 1.mocked. Give me leave to presse you with a similitude or two, to perswade you to more diligent and carefull performance of your vow and covenant for the time to come, that so yee may expect a greater blessing from God, and an end of our present calamities. Quicun (que) com­modatam pecu­niam credito­ri reddiderit, sibi reponit. Non dif­ficile enim homo cum opus fuerit, quodlsbes impe­trat si foeneratori suo celeri sa­satu factiono re­sponait. Isle vero quem persidia ar­gust, semper cre­ditoris sui iannā clausam [...]nvenet, & quamv is fre­quenter pulset & supplicet, ristas a [...] vacuus cum in­crepatione rece­dis. Valerianu [...]. Suppose some one of you had a rich & kind neighbour, of whom he might borrow mony whensoever he needed; pro­vided that he repaid it at his day; so might he be bold to come again and borrow greater sums. But if he break his day, he may come again & again, knock often at the doore, and no man let him in; intreat, and yet goe away empty, sad, and with reproachfull speeches. This is your case. If yee perform your vowes, yee may be bold to come to God as often as ye will in the greatest trou­bles. But if yee neglect them, yee may Non Des u­sihus necessarium est quod in tribu­lationibus pro­mittis. Ob hoc à [...]e tuum munus quaeritur, ut sps [...] fulgees tuo auro, ipso tuo niteas argente, [...]se tuis gemmis orueris ipse tuo sirico vestiaris. Tuis donis tuam vuse Deus animam compo [...], quam vi [...]t ant superbia, au [...] nequitia, and a veritiae, [...] luxuria vitio depravatam. Valetianus. ask, and be de­nied; seek, and not find; knock, and no man will open to you. Had any of you a tenant whose lease were expi­red, his rent not paid, the house run to ruine; if hee should sue for a new lease, would yee not answer, Pay your old rent first, and repair the house, then I wil talk with you of a new lease? Such an answer may yee look for from God, if yee keep not your covenant. What are your vows to God, which yee make in your af­flictions? Hath God any need of them? Gets he any good by them? Thy gift is required of thee, that thou mayst shine in thy gold, that thou mayst be bright in thy silver, that thou mayst bee adorned with thy own jewels, that thou mayst be cloathed in thine own filk. [Page 24]God would have thy soul set in order with thy gifts. He knows it is corrupted with pride, or wickednesse, or covetousnesse, or luxury. Yet though our discharge of our vowes give us free accesse to God in all our wants, and bring no good to God, but all good to us, when the reckoning is cast up, Aestimes miseros oblivienis bibisse pocula, magis quàm salutis. Valer. we shall find that wret­ched men delivered by God, have not with the Psalmist Psal. 116.13. taken up the cup of salvation, but of oblivion. God give us grace to perform our vows better, and to remember that of the Rabbins, [...] Ber. Rab. Sect. 81. In time of trouble, a vow; in time of respiration, haste; and be as forward to pay in prosperi­ty, as to vow in adversity.

Fifthly, Use 5 here is a lesson of Gratulation. Let us praise God that will not let us perish by neglecting to honor him by performance of our vows, and so be neglected of him for ever. He knows our forgetfulnesse and un­thank fulnesse would undoe us, and he puts us in mind of our vows to preserve us: yea, let us praise God, that by his ministers this day he admonisheth us of them, that we may perform them, and prevent further jarres and troubles.

Sixthly, Use 6 here is a lesson of Reformation. Let me leave the people and speak to you, honorable Lords, who have called me to speak to you this day; I beseech you give me leave to speak home. I have one petition to put up to your Lordships; if you deny it me, I shall be never the worse; if ye grant it me, you shall be much the better. In brief, it is this, that ye would begin with a particular and personall, and end with a generall and publick reformation. Be godly for time to come in earnest, and be not content with shewes of godlinesse, no more then ye are with the shews of honor. Imitate Jacob here, being called to reform, he not only mends his fault whereof he was admonished, but also reforms [Page 25]his family, makes them put away their Idols, call upon them to cleanse themselves, and change their garments, which were signes of for saking sin, and putting on righteousnes. An instrument can ne­ver make good musick to others, til it be put in tune it self. I never look to see any man a through-reformet, that is not a godly man. A wicked man will ever be afraid of going too far in the work of reformation, lest he lash himself or his. But a godly man had ra­ther purge away his own sins, then other mens. Like a charitable Physician, that is willing to heale his poore neighbours, but will first heale himselfe and his family. Charity, they say, begins at home. How can we think your Lordships have charity to healo­ther mens souls, if ye have none to your selves nor yours? Honour your places more then your places can honour you. Remember that Talmedieal saying, [...] Shab. fol. 145.2, In my own City my name, in another my gar­ment shall eredit me. Count piety your greatest ornament, it is a Mott [...] may well become the S [...]tcheon of the greatest noble man in the Kingdom, Pie [...]as veranobilitas. God linesse makes men likest to God, and bring [...] them neerest to him. And what greater prefer­ment can this world afford, or that which is to come? Your Lord­ships are stars of the first magnitude in the heaven of this State. O shine brightest in the beams of piety. You owe most to God, and must do most for God. God hath betrusted you with the greatest talents, and Luke 12.48. expects the greatest account from you. Grandis ho­nos, sed grave pondus istius est honoris, Greg in E­vang. Hom. 26. Honos and Onus goe together. The fairest Steed must have his Saddle. Every honour must bear its burden. That measure of piety will not serve a noble man, that will surve a meaner person; unlesse that measure of honour will serve you. You look for much respect from men of a lower spheare [...] Gods looks for more from you, because there is a larger distance between the Creator and the highest creature, then can be between the highest and lowest of all the creature. Let not the Comm [...]n [...] out goe you in piety, lest they prove more ho­norable then you in the end. God saith, Psal. 82.6. I bu [...]o said ye are Gods, in regard of your power, give us cause to say so too in regard of your ho inesse. I beseec [...] you take away from us all occasions of Court-idolatry. Teach us in you to honour men more for their worth then for their grea nesse. We know not how Psal. 15.4. cordially to honour a proud Haman, a loose Amnon, a covetous Nabal. But we ran lay our heads down at the feet of religious Lords to doe them good. [Page 26]Account of honour without piety, as the Jewes doe of a body without wisdome. They say it is [...] like a house without a founda­tion. Carry your selves so, that Lords on earth may be Saints in heaven. That honour will last when your Lordships are gone, and their Royalties that made you Lords. From this personall refor­mation proceed with comfort and courage to the publick. We are met now to humble our soules before the supream Lord of hea­ven and earth, to pray to him to cease all our troubles, and to take away the great jealousies arising between the two King­domes, that the plots of those that would set us together by the eares, and make our warres worse then ever yet they were, may be confounded utterly. God will answer, Goe to Bethel, and perform your vow, build an Altar to me. Why suffer you some to rob my deerest Son, and your onely Saviour of his Deity, and goe unpunished? Why suffer ye others in print to rob me of so many thousand yeares of praise, I should have in heaven by lay­ing Heb. 12.23. the spirits of just men made perfect asleep with their bodies till the day of judgement? Why suffer ye others co countenance all manner of uncleannesse and pollutions of marriage by main­taining a lawfulnesse of putting away mens wives, and taking o­thers for causes which I never allowed? Why suffer ye books to be printed under colour of maintaining liberty of conscience for the toleration of all forts of heresies and blasphemous religions, that I may in my own land be blasphemed to my face by publick authority? Why have I advanced you more then others, but that ye should be more jealous of my honour then they? Would any of you keep a Steward that should deale faithfully with your servants, give them their meat in due season, and not suffer them to wrong one another: but would let them dishonour you to your faces, raile upon you, and embezle your goods? Consider of these things, and the Lord make you publick Reformers here, and glorious Mat. 22.30. like the Angels in Heaven. Amen.