TWO SERMONS PREACHED TO THE honourable House of Commons Assembled in PARLIAMENT. AT THEIR Publiqve FAST, NOVEM. 17. 1640:  
BY Cornelius Burges D. D. AND Stephen Martial B. D.  
Published by Order of that House.  
LONDON, Printed by T. B. and I. O. for S. Man, P. Stephens, and C. Meredith, at the swan and Gilded LION in Saint Paul's churchyard. 1641.   

TO THE honourable house OF COMMONS now Assembled in PARLIAMENT.  
WHen first it pleased You to require our service in Preaching at Your late public Fast, we resolved to close our eyes against all Clouds of discouragement arising from our own unworthiness and insufficiency, and to set ourselves wholly to seek what the Lord would command us to deliver in his Name, at such a time, to such an Honourable and awful Assembly, 
Psalm. 82.  with a total denial of ourselves.  
And albeit we should have been glad to have been spared this exposing of ourselves to the public view; yet, You appointing otherwise, we hold it equal that the joint entreaty of the Representative Body of the whole communality of the kingdom should be regarded, and have chosen rather that others should censure us of weakness, than You should charge us with Disobedience: Your Request being no less than a command; and Your acceptance sufficient to give value to things of themselves both mean and worthless.  
Wherefore, according to our Duty, so willingly as the consciousness of our slender performances would permit, we obey Your Order, and do now, although somewhat late, humbly offer these two plain Sermons (for, who expects other in a Fast?) at the footstool of Your tribunal, as a lasting Monument of Our Gratitude for Your encouraging Approbation of, and solemn thanks for our weak endeavours in the preaching of them.  
If in some places we have taken that just liberty which all others have done before us, we trust it shall not be imputed; so long as in the most material passages we have kept to the very words which at first we used, so far as was necessary; and have not wittingly swerved an hair's breadth from the sense and substance in the residue.  
We have indeed pared off some Repetitions, which in speaking had their use, the more to inculcate, and the better to set on the matter, but would not have been so grateful in Writing, because Readers account every thing too long that hath any thing too much. We have likewise contracted some expressions, which in discourses of so much length, could hardly be so concise as we desired, Memory being not always at hand to give birth to every Conception of our minds in such forms as we intended. And some few things we have added, where straits of time, or defect of memory made some balks in the first delivery.  
What ever our performances be, we humbly leave them in Your hands, and under Your Honourable Protection, which we are bold to expect, because they are by Your own Act drawn from us, and that in a time so queasy and distempered as can hardly bear that food, or physic which is needful for it. Seldom doth a wise reproof, a necessary Exhortation, or wholesome Doctrine meet with an obedient ear.  
The God of Heaven steer all Your weighty consultations by his own counsel, to his own Glory; cover You still under his own Wing, and make You the most accomplished, best united, & most successful & glorious house of Commons that ever sat in that High Court; but chiefly in the effectual endeavouring of a further Sanction of, and stronger Guard about our true Palladium, the true Religion, already established among us; in the perfecting of the Reformation of it; in the erecting, maintaining, protecting, and encouraging of an able, godly, faithful, zealous, profitable, Preaching 
* This was our joint & earnest suit to You, in Preaching; and we now again beseech You to set your hearts and hands to this work, as Benhail, Obadiah and other Princes in Judah did.  ministry, in every Parish Church and chapel throughout England and Wales; and in the interceding to the King's sacred Majesty for the setting up of a faithful, judicious, and Zealous Magistracy, 
2 Chr. 17. 7, 8, 9  where yet the same is wanting, to be ever at hand to back such a ministry: without either of which, not only the power of godliness will soon degenerate into formality, and zeal into Luke warmness; but, Popery, Arminianism, Socinianism, profaneness, apostasy, and atheism itself will more and more crowd in upon us, and prevail against us, do You all You can by all other means.  
And now, commending You to God and to the Word of his grace, 
Acts 20. 32.  which is able to build You up further, and to give You an inheritance among all them which be sanctified; and these our Labours to his further blessing, whereby all may speedily be brought under the line of his Covenant, 
The sum of both Sermons.  which is our Safety; that he may continue with us, which is our Glory; and we with him, which is our happiness: we rest,  
Yours, most devoted to the service of Your Faith in all duty, 

Cornelius Burges.  
Stephen Martial.     

The Preface used in Preaching, before the Text was read.  
THat great Apostle Saint Paul, 
The Preface, showing the reason of the choice of this Subject.  when he had to do with wise men, held it a point of wisdom to pass by some things which he would not have waived among meaner capacities. His practice shall be now my precedent.  
This honourable Assembly having designed me to bear so great a share in this weighty work, I hold it my duty to consider, that, how weak and unworthy so ever I myself be, yet I am now to speak to Wise Men, who need not so much to be Catechised touching the Nature, as to be incited and quickened to the principal Use of a Religious Fast, which consisteth not solely in such drawing near to God by extraordinary Prayer and Humiliation as may produce a total divorce from our dearest Lusts, but also (and that more principally) in a particular, formal, solemn, entire engaging and binding of ourselves, by an indissoluble Covenant, to that God whose face and favour we seek, and implore.  
And this I apprehend to be a subject more necessary, by how much this duty appears to be less heeded and regarded by the greater number of the choicest Christians. 
The Preface.   
For, as it too often falls out, even among the best, in participating that sacred and dreadful Ordinance of the Lord's Supper, (whereof also we are shortly to communicate) that more labour more to discern, and feed upon his blessed Body and blood, spiritually by faith, to make Christ their own, (which must be done too) than actually, totally, and absolutely (then) to devote, resign, and yield up themselves unto him, in the act of receiving, to be his servants: So it doth not seldom happen in the exercise of holy Fasting, that not a few of that small handful which desire to approach the presence of God in truth, are more conversant in searching, confessing, bewailing of sin, and in craving of mercy, (all of which are necessary duties) than in working up their hearts to that indispensable pitch of heavenly resolution, sincerely to strike through a religious and inviolable Covenant with their God. Whereas, without this, all their labour will be utterly lost, their expectations frustrate, they take the glorious Name of God in vain, provoke the eyes of his Glory more against them, causing him infinitely to loath and abominate both their persons, and service; nor shall they ever, by all their crying, and sighing, no not by whole rivers of tears, be able to draw down an arm of Mercy from Heaven to come and save them.  
The more effectually therefore to provoke both myself and you at this time, to the due performance of this most neglected (but most necessary) duty, I have thought fit, in a very plain and familiar way suitable to the nature of this exercise (which ought to be as serious, as solemn) to work and chafe into all our hearts the strength and spirit of that good Word of God, which you shall find written for our instruction in▪   
Jer. 50. 5. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves unto the Lord in an everlasting Covenant that shall not be forgotten. 
WHich words are part of a prophecy (terrible to Babylon, 
The Introduction to the main Discourse.  but comfortable to the Church) uttered, and penned by the Prophet Jeremy, about the fourth year both of the Babylonish captivity, and of the tributary reign of Zedekiah. The occasion, this.  
The Prophet having laboured about thirty years, to humble Judah by continually ringing in her ears the doleful tidings of a sore captivity approaching, could not be believed. But, when once the quick and sad sense of their bondage under the Chaldean yoke had forced from them an acknowledgement of the truth of his prophecies, he found it as hard a task to work their hearts to any hope of deliverance. For, as it is a work even insuperable, to possess a people ripe for destruction, that any evil is near them, till the wrath of God break in upon them and overwhelm them; so is it a business of little less difficulty to hold up the spirits even of God's own people, 
Introduction.  once cast under any great extremity, with any hope of rescue.  
This was Judah's case. Before the Babylonian had laid this yoke on their necks, God had plainly revealed, and often inculcated that it should lie upon them just 70. years 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 thrown them down so low in a disconsolate condition, that nothing which God could either now say or do, was sufficient to raise up their hearts to any assurance of return. The same strength which Lust hath to draw men from obedience, it will surely have afterwards to drive men from believing, in their greatest necessities of living by faith.  
The main beam which stuck in their eyes to hinder their sight of deliverance promised, was, the greatness and invincible potency of the Chaldean Monarchy (then in her pride) and more especially the strength of Babylon the Queen and Mistress of that puissant Empire. How could they hope to be delivered, when she that commanded the world detained them? Shall the prey be taken from the mighty, 
isaiah 49. 24.  or the lawful captive delivered?  
To cure them therefore of this desperate desponsion of mind, the Lord stirred up this Prophet to foretell the total and final subversion and ruin 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 Judah in it. The better to assure them of all this, Jeremiah wrote the whole Prophecy against Babylon (contained in this Chapter and the next following) in a Book by itself, which he sent to Babylon by the hand of Seraiah (Lord chamberlain to Zedekiah, 
Jer. 51. 59  and now going in an embassy from his Master to Great Nabuchadnezzar) with Command from the Prophet that, after the reading thereof to the captives, he should bind a stone unto it, and cast it into the midst of Euphrates, with this saying pronounced over it, Thus shall Babylon siake, 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 means, 3. the consequent thereof to the people of God.  
And first, he makes Proclamation, and an Oiyes! as it were, to all the world, to come and behold the Great work he was to do against Babylon the chief city of the Empire, against Bell the chief Idol of that city, and against Merodach the glory both of that city 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 splendour, and for translating the imperial 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 Emperors. Although all these should be joined 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, Vers. 1, 2. and all to make way for the deliverance of the Church.  
But what should be the means of such an unexpected destruction? This was to be done by an Army from the North, that is, by the Medes and Persians, both of which, but more especially the Medes, were situated towards the North from Babylon, 
Omne malum ab Aquilone.  and therefore ominous. That these were the men, appears more fully by their description in the residue of this, and of the 51. Chapter. This Northern Army should be the confusion of Babylon, the confusion of Babylon should prove the restoring of the Church (vers. 3.) And the restoring of the Church should produce a Covenant with God.  
For, behold, the issue and consequent of the ruin of Babylon was, the return of the captive Jews, from thence to Jerusalem, and a renewing Covenant with him that had showed such mercy on them, vers. 4, 5.  
For, in those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping, they shall go and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come and let us join ourselves to the Lord in an everlasting Covenant that shall not be forgotten. This began to be fulfilled at the end of 70. years determined, when the Empire was first overrun and subdued by Cyrus the Persian. 
2 Chron. 36. 22.  For he made Proclamation of liberty to return, in the first year of his reign. And when they returned, this was their deportment; they went weeping; and, to seek the Lord their God. They go, not so much to repossess their ancient patrimony and inheritance, and to grow rich in the world, as to seek and find the Lord their God, and that with a resolution to enter into Covenant with Him, and such a Covenant as should never be forgotten, but daily remembered and carefully performed.  
You now see the Context. Should I now divide the Text, I might show you here  
First, 
Actus.  an Act, expressed by their industry, in setting upon a long and tedious journey to Zion. They shall ask the way to Zion. 
Modus.   
Secondly, the manner how they manage this journey, it is 

1. With all intention of spirit, they ask the way to Zion, with their faces thitherward.  
2. With fervent charity towards, and mutual zeal for each other, to quicken and inflame one another to the same work, saying, Come.    
Thirdly, 
Finis.  the end of their journey which, (with so much intention of spirit and inflamed charity, calling and crying to one another in such a manner,) they set upon; all was for this: Let us join ourselves to the Lord in an everlasting Covenant that shall 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 main, and bring in the other as subordinate thereunto, by occasion afterwards, in explication of the principal point. For we see troops in the Text bound for Zion; and, so hasty thitherward, that they salute not any man by the way, nor so much as look aside any way: they go 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 business; the end of all this haste? Nothing but this, Let us join ourselves unto the Lord in an everlasting Covenant, &c. This, however 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 captivity, and returning to Zion: and, in their return to have this in their hearts, in their mouths, and in their endeavours, namely, upon the receipt of this mercy, to make speed to their God, to enter into a new Contract and solemn Covenant with him. So that now the chief, and only point of instruction which I shall recommend to, and press upon you, and mine own heart with you, is plainly this, that  
When God vouchsafes any deliverance to his Church, 
The main Observation or Doctrine.  especially from Babylon, then is it most seasonable and most necessary to close with God by a more solemn, strict, and inviolable Covenant to be his, and only his for ever.  
In prosecuting this point (wherein I resolve to be plain, and in earnest) I shall first show you the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it, that it is so. Next, the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, if you will, how and in what manner this must be done. Thirdly, the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the grounds and reasons of it: and so proceed to the Application.  
For the first, 
1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quod fit.  the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that it is so, this will appear, 1. More generally, 
That it is so.  upon receipt of any deliverance. 2. More specially, upon any deliverance from Babylon above all other.  
1. In general, 
Proved.  that this use must be made of any deliverance, appears both by precept, 
1. More generally.  and example in holy Scripture. We shall carry them along together.  
In Deut. 29. you shall find Moses requiring the people to enter into a special Covenant with God, 
Exod. 19 5. &c.  beside the solemn Covenant which he made with them (and they with him) in Horeb. 
1. That it is so, in the general.  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, and in the wilderness by the space of forty years, 
The first solemn Covenant which they passed into, was after their deliverance out of Egypt.  together with the wonders and miracles which he daily wrought for them. And in the seventh ver. he tells them, that when ye came into this place (that is, into the Land of Moab) Sihon the King of Heshbon, and Og the King of Bashan, came out against us unto battle, and we smote them; &c. What then? Here is deliverance upon deliverance, 
Vers. 1.  and the inference is, Keep therefore the words of this Covenant, and do them, vers. 9 But, that is the Covenant on God's part, you will say? True, but that is not all. He therefore presseth them to an actual personal Covenant on their parts, and that upon consideration of so many deliverances. This was his main business with them at the Lord's own command. Therefore in verse. 10. he thus bespeaks them, 
A second Covenant, about forty years after the first, when they came near to Canaan and shortly after were to enter into it.  Ye stand this day all of you before the Lord your God, your captains 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 camp, 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 only 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 solemn Oath of God and his people mutually to one another: they bind themselves by solemn Oath to him, as he by Oath had bound himself to them. Thus than it was in the time of Moses, No eminent deliverance went before, but a solemn Covenant followed after 
* As Moses drew the people into a Covenant before their entrance into Canaan; so did Joshua also, after they were possessed of it, Iosh. 24. 25, 26. So did Jehoiada, upon the deliverance of Judah from the tyranny of that bloody monster Athaliah, 2 King. 11. 17. . And, To swear a Covenant, is no new device, no human invention, nor arbitrary Action.  
I will give you but one instance more (among many) of this kind, and it is that of Asa, that good and religious King of Judah. When Zerah the Ethiopian infested his kingdom with an huge army, even 1000000, and 300 Chariots, 2 Chron. 14. Asa falls to praying, God heard him; they joined battle, Asa obtained the victory, and carried away very much spoil. What was the issue? Another Covenant.  
For, in Chap. 15. you shall find that, presently upon this, God addresseth a Prophet to Asa, (Azariah the son 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 adds, in vers. 7. Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded. They must not only work for God, but be strong to his work; and that they might be so, there was no way like to that of entering into a Covenant with him. For, so Asa understood it, as appears by the next words, where it is said, Asa, when he heard these words, took courage; and, although he had before done much in purging the Cities of Judah of Idolatry, 
2 Chron. 14.  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 Judah 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 go up, God's Altars go down, therefore he pulleth down the one, and setteth up the other.  
And not this alone, but he offered unto the Lord a great sacrifice, and both himself and his people entered into a Covenant to seek the Lord God of their fathers, with all their heart, and with all their soul, that whosoever would is not seek the Lord God of Israel, should be put to death, whether small or great, whether man or woman; and they swore 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 vers. 11. it is said expressly, that they offered unto the Lord, the same time (or, in that very day) of the spoil which they had brought, 700. Oxen, and 7000. Sheep; meaning of those, which they had carried away from the Ethiopians that came out to battle against them.  
So that now you see another solemn Covenant entered into, not by Asa alone, but by all the people of God, a Covenant solemnised in public by Sacrifice, by Oath, and under the highest penalty of death itself to all that should not observe it.  
In pursuit of which Covenant, see what he presently did. He spared not his own Mother that regarded it not. For, when he perceived that, notwithstanding this Covenant, the Queen his Mother, Maacha, would needs retain 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 
a In 3. Reg. 15. qu. 11. The Vulgar hath it in the Text, ne esset Princips in Sacris Pri●pi.  observeth that it was Priapus, and conjectureth thence, that she was not only a gross idolatress, but an abominable strumpet: 
b Lyra is peremptory for this, ibid.  for, ordinarily, Idolatry and adultery, spiritual and bodily fornication go together 
c Hom. against peril of Idol. par. 3. Rom. 1. 21, 22, 23, 24, &c. Wisd. 14. 23, &c. to vers. 28. Minut. Foelix in octavio Athan. orat. cont. Idol. Tertull. in Apolog. cap. 15. B. Hall Contempl. in Asa. Lorinus in Levit. 18. p. 536, Idem in Num. 16. pag. 572. Aliuque complures. ) It is said, that he removed her from being Queen, because she had made an Idol in a grove, and Asa cut down her Idol, and stamped it, and burned it at the brook Kidron, vers. 16. Which passage is expressed with an emphasis, in 1 King. 15. 11. Also Maacha his Mother, even Her, he removed from being Queen. Although a Queen, 
1. That it is so.  although a Mother 
* Some suppose her to have been his grandmother, others say she was his own Mother, of the same name with his Grandmother, which is more probable, because Scripture styles her so. , yet even her he deposed from her dignity.  
This he did, and this he must do, not only by reason of that voluntary Covenant into which he had entered, but by virtue of the special Command of God himself, in what ever relation she had stood unto him. Yea, in Deut. 13. 6. the Law was more strict, for though she had been nearer than a Mother, even the wife of his bosom, yet if she were an Idolater, and should entice him secretly, saying▪ Let us go and serve other Gods, she must have been put to death, and his own hand must have been first upon her, vers. 9  
You now see the point proved in the general, that thus it is with God's people; upon any notable deliverance 
* Yea, sometimes upon consideration of God's Judgements felt, or feared. , they enter anew into solemn 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, 
2 Chro. 29. 10.  and lay longest on her. See this in some instances, 
2 Chro. 34. 31, 32.  both on God's part aiming at this in giving deliverance, 
2. In special.  and on his people's part performing this after deliverance from Babylon.  
On God's part, first. This was foreshowed under the similitude of the basket of good figs, Jer. 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 again to this Land, &c. And, in the seventh verse it followeth, I will give them an heart to know me that I am the Lord, and I will be their God: for they shall return unto me with their whole heart. He will give them an heart to know him, 
1. That it is so, in special.  to return, and become his people, which cannot be without a Covenant. again  
That this is that which God's heart is exceedingly set upon, and full of, namely, that he never meant to bring his people back 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 show anon) will yet further appear by many other passages of the Prophecy of Jeremy, to pass by sundry other Prophecies uttered by Isaiah, Micah, and others.  
In Ier. 30. 18. we shall find a Prophecy, that this should be done, (and I shall show, by and by, that it was afterwards performed) Behold, saith the Lord, I will bring again the captivity of Jacobs' tents, and have mercy on his dwelling places, &c. and, in vers. 21. I will cause him to draw near, and he shall approach unto me; and then, as one assured of it, and admiring at it, he presently adds; for who is this that engaged his heart to approach unto me, saith the Lord? That is, both governor and people, all of them should bind and engage themselves, (not their outward man alone, but even their very heart and soul also) by solemn Covenant to be the Lords. That this was the meaning, is clear 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 call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel, 
Vers. 31, &c.  Isa. 44. 5.  
So again, in Ier. 31. the Lord having first promised to bring back the captivity, he subjoins; Behold, the days come, saith the ●ord, that I will make a new Covenant with the house of Israel, and with the house of Judah▪ 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 broke, 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 embrace the Covenant, and join themselves by mutual 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 gather his people out of all countries whither he had cast them in his wrath, and that he would bring them back to their own place, and cause them to dwell safely. He presently adds this as the product of that mercy; they shall be my people, and I will be their God, and I will give them one heart, and one way that they may fear me for ever, &c. I will make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts that they shall not depart from me: Which words go no less than a solemn Covenant mutually made and strucken between God and his people.  
Thus than you see, many plain and pregnant places of Scripture show, that the main thing God on his part aimed at, and expected from his people in delivering them from Babylon, was, the firm and solemn tying and engaging of themselves by a formal and effectual Covenant to him, and the remembering and keeping of it better than formerly they had done.  
But, secondly, all these were but prophecies showing what God foreshowed 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 perform this, they entered not into such a solemn Covenant, so soon as deliverance was by Cyrus proclaimed; and they sped accordingly. Zorobbabel went indeed before, in the first year of Cyrus, and laid the foundation of the Lord's House: but we read of no Covenant then made. Therefore, the work was stayed, and the building not finished in an 100 years after, say the best Chronologers.  
Then comes Ezra, and makes some reformation of manners; and not only so, but some Covenant he and the people entered 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 duly touched with the sense of this sin, desire Ezra that a solemn 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 find this executed. For, Ezra arose, and made the chief Priests, the Levites, and all Israel to swear that they should do according to this word, and they swore.  
This was somewhat, but not enough: a partial Covenant, and such as came short of that intended in my Text. You shall see it more throughly performed afterwards, in Nehemiah's time. For, after Ezra, came Nehemiah, and he makes a more thorough Reformation; not of men's manners only, but even of Religion also. He set up the Ordinances of God in their purity, and took care in particular for the preaching of the Word. After all this, he and all the people entered into a solemn Covenant, and that at the time of a public Fast? And this brings it home to the business we are now about. For, as they entered into Covenant upon receipt of such a deliverance, so they did it at the time of a solemn Fast. This will appear throughout the whole ninth Chapter of Nehemiah, where it is first said, that the Children of Israel were assembled with fasting, and with sackcloth, and with earth upon them: they separated themselves from strangers, they stood and confessed their sins, 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 acknowledged 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, vers. 36. We are servants this day, and for the Land that thou gavest unto our fathers, to eat the fruit thereof, and the good thereof, behold we are servants in it, And it yieldeth much increase unto the Kings whom thou hast set over us, because of our sins: also they have dominion over our bodies, and over our cattle at their pleasure, and we are in great distress. And because of all this, we make a sure Covenant, in the last verse) and write it, and our Princes, Levites, and Priests seal unto it.  
Now here is the full accomplishment of that you have in my Text. What in the Text is set down by way of Prophecy, you here see acted in the History. In Nehemiah's time, they come home unto it. And if you look into the tenth Chapter, you shall see who sealed this Covenant: first, the Princes, the Officers, the Magistrates of the kingdom, the Parliament men, if you will so call them; and than the rest of the people. And what is the substance of their Covenant? They entered into a curse, and into an Oath, 
2. How it is so.  to walk in God's Law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord their God, and his judgements, and Statutes, vers. 29.  
Here then is their Covenant: you see also with what solemnity it was made and ratified; by subscribing of hands, and setting to of their seals, by an Oath, and by a curse; binding themselves by all the most solemn and strongest bonds that possibly they could; and all this in public, and at a public Fast. So that now the point is clear, That it is so, and that the practice of God's people hath ever been, upon any great deliverance, especially from Babylon, to enter into solemn Covenant with the Lord.  
Come we to the second branch propounded, 
2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Quomodo sit. How this is to be done.  which is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, showing, in what manner this Covenant must be made, and how men are to join themselves to the Lord in this action.  
This I shall demonstrate out of the bowels of the Text itself: for therein may you see somewhat required, 
In a threefold respect.  1. By way of disposition or preparation to it. 2. In respect of the substance of it. 3. In regard of the properties belonging to it. These being opened, I shall give you a full view of this Text, and perform 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  the disposition or preparation to the Covenant; and this appears in two things, 1. In seeking seriously the face of God, They shall ask the way to Zion. 2. In the manner of their address unto him, with their faces thitherward, saying, Come.  
1. The first thing requisite to dispose, 
1. The asking the way to Zion.  qualify, and prepare men to strike a Covenant with God, is a serious and humble seeking of the face of God. They shall ask the way to Zion. 
2. How this is to be done.  And there first a word of the place toward which they were bound; secondly, of their contending and repair to it, under that expression of asking the way thither.  
The place, was Zion, where first (though it be but a criticism, it is yet not unnecessary to be taken notice of, because the word is often pronounced, and written amiss, which may cause ambiguity touching the place) you must put a difference between Sihon or Zion, and Zion: (for these were two different places, and are written in the original with two different Letters, the former with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the other with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) you must not here understand this, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  of the former, namely, of Mount Sihon, which is all one with Hermon, situate in the utmost confines of Israel North-East-ward, near unto Jordan, (Deut. 4. 48.) but conceive it to be meant of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Zion in Jerusalem, which was once the strong hold of the Jebusites, and held out longer unsubdued than any piece belonging to that people. For, when Israel under the Conduct of Joshua had conquered Jebus, after called Jerusalem, yet could they not win 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 Jebusites, having abundantly fortified and victualled it, still held, all the days of Joshua, 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 Jebusites thought to be so invincible, that, in scorn of him and his siege, they set up only a few blind & lame people on the walls to defend it) he conquered and called it the city of David, because after he had won it, himself dwelled 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 Jerusalem, by a synecdoche; sometimes it was taken for the place of God's Worship in the holy city, or rather with reference to his Worship and presence there: for that City being the capital City of the kingdom, where Thrones were set for judgement, was also the special place which God chose to place his name in: there, were the Altars placed for God's worship, and thither the Tribes went up to worship, because there God pleased to manifest his more special presence, and to command the blessing for evermore. Thither therefore these returning Captives repaired; even unto Zion, the Watch tower, as St Jerome interprets it, whence God in special manner watched over his people for Good: there they seek his face, and inquire of him, before they presume to enter Covenant with him.  
Now, their address to this place, is set forth in this Text, by asking the way to Zion. The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 
* From {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to beseech or pray.  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 applied to note the seeking of some thing by humble prayers and entreaties: so as it is not seldom put for prayer itself, 2 Chro: 20. 4. and, sometimes for an earnest & 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 ask the way to Zion, and that of God, not only to seek of him a right way for them by fasting and prayer, Ezra 8. 21. but, as resolving that somewhat should be done, that they would walk in it, and appear before God in Zion: for, so much is intended here as is expressed more fully elsewhere, viz. in isaiah 2. verse 2, 3. Mic. 4. 1, 2. where they not only call on each other to undertake, but they also perform the journey, going up to the mountain of the Lord. So the Prophet Zachary, the inhabitants of one City shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts, I will go also: yea, many people and strange nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. Zach. 8. 21. 22. And how go they? not slightly, carelessly, proudly, but in all humility, yea (as in the verse before my Text) even with weeping, they shall seek the Lord their God with deep humiliation and godly sorrow for all those sins whereby they had formerly broken his Covenant, and for which he had entered upon the forfeiture, and laid those heavy afflictions upon their loins. Going, and weeping, they shall go to seek their God in Zion. The very same thing was foretold before (to show the necessity of the duty) touching Israel. Ier. 31. 9 They shall come with weeping, and with supplications will I lead them. So then, this is the first thing in this work to dispose and prepare men for the Covenant; namely, to ask the way to Zion, by a serious, humble, affectionate enquiring and seeking after God in his Ordinances, even with many prayers and tears, that he would be pleased to accept them.  
Secondly, 
2. In regard of the manner.  the manner of their address is as necessary as the former. It is not every manner that will serve the turn. It must be done with all intention of spirit in regard of themselves, and with fervent Charity towards others. For, they must ask the way to Zion with their faces thitherward, saying Come.  
Their intention and fervency of spirit wherewith they set upon this work, 
That is, 1. With intention of Spirit.  is set forth under that Hebraism 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 business 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 steadfastly set his face to go to Jerusalem, or▪ as if he would go to Jerusalem: for which cause the Samaritans would not receive him, ver. 53. that is, they would not entertain him with any respect, because, that steadfast setting of his face towards Jerusalem 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  manifested, by his very countenance and aspect, that, where ever his body was, his heart was at Jerusalem (which the Samaritans could not brook) and that nothing in the world could take him off from that journey, or, so far prevail with him, as to make him linger, 
He will no longer turn aside hither and thither, and go about their villages and Cities. Tit. Bost. in Luc. 9  or loiter upon the way; no entreaties, fear, shame, nor anything could stay him, but, obstinata et imperterritament locum petiit, as it is expressed by Bede. He was no way afraid, or ashamed to be seen and known whither he was bound, and what he was going about.  
When therefore it is here said, they shall ask 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 fear, or being ashamed, or unwilling to own the business: but, they shall do it thoroughly and affectionately without wavering, lingering, halting: they shall do 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 man's Spirit in any work that his heart is most set upon, and that he would lay out his life and all he hath upon, for the accomplishment of it; that was the resolution, & care of these people, & must be ours: this is to ask the way to Zion with Our faces thitherward. And without this, no entering into Covenant with God. This is, for substance no other (though otherwise expressed) than that of the people in Asa his time, when they swore the Covenant before mentioned, 2 Chron. 15. where it is said, they did it with all their heart, and with all their soul, and expressed it by the loudness of their voices, and with shoutings, etc: rejoicing at the Oath, because they had sworn with all their hearts, and sought him with their whole desire, vers. 15. Men that will stand disputing, consulting with flesh and blood, and casting about how the entering into such a Covenant may consist with their profits, honours, lusts, designs, relations, &c. are no fit Covenanters for God. His people shall be willing, Psal. 110 3. their heart, mind, spirit, body, countenance, all, shall profess, and proclaim this to the whole world, that they are for God, for a Covenant, for putting themselves into the strongest bonds that can possibly be thought on to bind them hand and foot, soul and body to the Lord for ever.  
2. Nor is this all. 
2. With charity towards others.  For, the men in my Text, content not themselves to be thus earnestly addicted to the work in their own particulars; but, (as one stick kindles another) they desire to kindle the same flame of affection in others also, and mutually to blow up the coals in one another, saying, Come.  
This notes the fervency of their charity towards others also. For, 'tis not here brought in as a formality, or compliment, 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 keep the same pace with them, as being most unwilling to leave any behind them. This indeed is true Love, unfeigned charity, to draw all we can along with us unto God. True Converts, when once they return themselves, they cause others to return also. And this was often prophesied as a thing which should certainly be: witness all those places in isaiah 2. Mic. 4. and Zach. 8. before quoted. So than all these things are requisite, and previous to the Act of Covenanting with God. There must be 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 work: 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is, 
2. The Substance of the Covenant.  the Substance of the Covenant itself. Let us join ourselves to the Lord, in a Covenant.  
Two things here must be opened; 
Both in respect,  the matter, and the form of this solemn action.  
1. The matter of this Act is set forth under this expression, 
1. Of the matter.  Let us join ourselves to the Lord. The original word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) is very emphatical; 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 ourselves unto the Lord; which imports a conjunction so near, as nothing can come between, and so firm, as nothing can dissolve. But more particularly, the verb here used is in Scripture applied to a double sense, or to denote two things: both of which being set together, will fully discover what it is to be joined to the Lord in Covenant.  
First, it signifieth the binding of a man's self to the Usurer, of whom he hath borrowed money, to pay back both principal and interest. So it is used in Nehem. 5. 4. where the people complain, We have borrowed money 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for the King's tribute, and that upon our Lands and Vineyards. That is, they had engaged both Lands and Vineyards for security of the money borrowed, that the Usurer 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 recognizance in the nature of a Statute Staple, acknowledged, whereby a man's person, goods, lands, and all, are bound for the security of the Creditor, that he shall have both principal 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 own dispose; if he would sell any Land, settle any jointure, 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 joining himself to the Lord by Covenant, he must even bind himself to God as firmly, as fully, as the poor borrower, who for his necessity takes up money, binds himself to the Usurer. If God lend him any mercy, any blessing, he binds himself to restore not only the principal (the blessing itself) when God shall call for it; but even the interest too; I mean, all possible homage, service, and honour which becomes those who have received so great a benefit.  
This is more than employed in that parable of our Saviour touching the talents dispensed, Matth. 25. 27. for even to him who had received but one talon, was it said, Thou oughtest to have put my money to the Exchangers, that at my coming I might have received mine own with usury. God will have his return, some interest, for every mercy; and expects a Statute Staple, that is, a Covenant, for his better security. God will have him bound, soul, 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 agreement and Covenant made between 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, near, firm, and lasting tye of the borrower to the Lender, nor such a thorough interest in the whole estate of the Usurer, as there is of him that is in Covenant with God. The Usurer, though he bind the poor borrower fast to him, yet he keeps him at distance, not giving him interest in, or use of any other part of his estate, but only of the sum borrowed. But now this joining of ourselves to the Lord, is such, as is made by marriage; and gives interest in all that the Lord is, and hath, and admits us to the participation of all the most intimate, nearest, choicest expressions of the dearest Love of God, which is or can be found between the husband and the wife, who are joined 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 joined 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  unto me, because I have born 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 pass between those who are coupled together in so near a relation.  
So then, lay both these together, and you have a clear view of this joining of ourselves to the Lord by Covenant. He that enters into Covenant with God, doth not only bind himself, as the needy borrower to the Covetous usurer, 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 joining of ourselves to the Lord, He becomes ours, as well as we become his, and both are mutually conjoined to each other by an indissoluble bond for ever. All the power, wisdom, goodness, mercy, grace, glory, that the Great God hath to communicate to the creature, is now assured and made over to every soul that thus engageth himself 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 resigns up actually, totally, absolutely, and for ever unto the Lord, to serve and honour him withal; and that with all his heart, and with his whole desire; to have nothing, to do 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. Touching the form of this Act of joining ourselves to the Lord, 
2. In regard of the form.  it is expressed in the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Covenant. A Covenant is nothing else but an agreement or bargain between two or more persons, and ratified (ordinarily) by some external solemnity, or rites that may testify and declare the agreement, and ratify it, 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 been used at the making of them, to strike the bargain through.  
Sometimes they were made by Sacrifice, Psal. 50. 5. sometimes by Oath, Deut. 29. sometimes by an Oath, and a curse, Neh. 10. 29. sometimes by subscription of their hands, 
Isay. 44. 5.  sometimes by sealing it with their seals also: 
Neh. 9 ult.  Sometimes by all these, and by what ever else might most firmly & inviolable knit men unto God. And as it was then, so must it be still. To strike a Covenant, is not, in a private or public prayer only, to go to God and say, Lord I will be thine, I here enter into a Covenant with thee, be thou a witness of it, &c. but it is, to stand and make it publicly before the Lord, by some special solemnity that may witness it to all the world, as Josiah 
* 2 Chro. 34. 31. , Asa, and all the Godly ever did; (even as in in entering into bonds, or as in solemnising of matrimony, men use to do) Whether by the Sacrament of the Lord's Supper, by fasting, or by aught else, whereby they may become so firmly and arctly joined 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 terms of indifferency, which might leave them at liberty to serve, or not to serve God in any duty, 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, 
3. The Properties of the Covenant, which are two.  and they are two; perpetuity and heedfulness.  
1. It must be an everlasting Covenant, in regard of continuance. In the original it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Covenant of Ages. 
1. It must be everlasting for continuance.  And the 72 Interpreters render it to the same purpose, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 stick close to him in the due celebration of his Legal worship, so long as he 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 far as Babylon. Others conceive it to be meant of the Covenant of Grace that God had sealed to them in the blood of his son. But, neither of these are full. For, it is clearly 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 Usurer, whom nothing can satisfy but full payment. Or rather, such a closing with God, as is that of the wife to the husband, called, in particular reference to the nuptial 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 dog, to return any more to their vomit of any kind. They are in Covenant as the wife to the husband; for they are married 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 Tremelius well: that is, that shall not be cast behind their backs. It is but a plain mockery for men so to enter Covenant with God, as young Gallants enter into bonds to the Usurer, never thinking more of them, till the day of payment be past, and the Sergeant ready to attach them. unto the wicked saith God, what hast thou to do to take my Covenant into thy mouth, seeing thou castest my words behind thee? Psal. 50. Only they rightly perform this duty, who so join themselves to the Lord, as to remember, and mind the obligation they have sealed. As a poor man that means honestly, if he be necessitated to take up money upon his bond, he can hardly eat, walk, sleep, do any thing, be in any company, but that still his mind runs upon the obligation and day of payment: he complains 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 entered Covenant with the Lord, he hath sealed a bond, and he knows it must be satisfied, or it will be put in suit. Therefore he bears it in mind, he is always casting about how he may perform, and keep touch with God. I will never forget thy precepts, saith David, I have inclined mine heart to perform thy Statutes always, even unto the end, Psal. 119. 112. This is one expression.  
Again, It is a Covenant to be remembered, 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. 
Prov. 2. 17.  The chaste wife will so remember the marriage bond, that if she be solicited to unfaithfulness, to uncleanness, &c. she ever hath this in her thoughts, that she hath given herself wholly away to an husband, and is bound to keep her only unto him during life; & 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 man's life, in every passage and turning of his estate and condition, in every design or engagement, this must not be forgotten; viz. I have entered 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 perform Covenant with God? &c. If he be solicited to uncleanness, to fraud, oppression, any evil whatsoever, this still runs in his mind, 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 wickedness, and sin against God?  
What was it for which Judah, 
Psal. 78. 10.  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 soon forgot his works, so it was not long ere they forgot God their Saviour himself too; and then no marvel, if, at the next bout, they forgot his Covenant also, Psal. 106. He then, that would not break Covenant, must not forget it; but mind, and perform it. Otherwise, it is like vowing unto God, and not paying, 
Eccles. 5.  which is worse than not to vow at all.  
Thus have I dispatched the Second general, the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and showed you how and in what manner this Covenant must be stricken: first, in regard of the disposition and preparation of the soul unto it, it must be with serious seeking the face of God & humbling the soul before hand; it must be with all intention & earnestness, with fervent Love and charity to draw others the same way. Next, in regard of the Covenant itself, it must be an act & firm joining and binding ourselves the Lord, as of the borrower to the Lender; of the wife to the husband; and that by some solemn Act, which may testify it to all the world, and be a witness against us, if we keep it not. And all this, thirdly for properties, must be of everlasting continuance, and had in continual remembrance, so as it may be continually performed of all that make it.  
3. I proceed to the third and last branch, 
3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cu● sit.  the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Grounds and reasons why, 
The Grounds, why it is so. These are of 2 sorts. viz.  upon receipt of any deliverance, but more especially from Babylon, people should enter into such a covenant with God. And these respect deliverances eitherin general, or from Babylon in special.  
1. The reasons why this must be done, 
1. Why, for any deliverance in general.  upon any deliverance in general, are these.  
1. Because God, 
1 God at such times gives clearest evidence of his readiness to enter Covenant with us.  at no time so much as when he bestows upon his people some notable deliverance, gives such clear hints and demonstrations of his willingness to strike an everlasting Covenant with them. No sooner had the Lord delivered Israel out of Egypt, but within 3. Months after, he commanded Moses to tell the people from him; Ye have seen what I did unto the Egyptians, and how I bare you on eagle's wings, and brought you out unto myself. Now therefore if ye will obey my voice and keep my Covenant, than ye shall be apeculiar treasure unto me above all people. Exod. 19 1. and verse 4, 5. God himself, you see, was now earnest for a Covenant.  
It is the nature of God, where he bestows one benefit, to add more, 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 bosom. Where he puts forth his power to rescue a people, he puts out his heart to make them his own, if then they have eyes to discern the opportunity. See this most excellently demonstrated Ier. 32. from ver. 37. to the 42. His gathering them from their Captivity, first warms, than melts, and after inflames his heart towards them, making it even then to glow as it were upon them, & to become restless till he have bestowed himself wholly on them by solemn Covenant to be their God for ever. 
3. Why it is so, in the general.   
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 fain be their own men; which yet in truth, is, to be the greatest slaves. Necessary therefore it is for men, upon receipt of any deliverance, to renew Covenant with God who is pleased to honour them so far, as to be in Covenant with them. For, these two are relatives, and ever go together, I will be their God, and they shall be my people. God is not the God of any people but of his own Covenant-Servants. The rest, he styles, Lo-ammi. Hos. 1. 9 for ye are not my people, saith he, and I will not be your God. They will not enter into Covenant with me, and I will make no Covenant with them. That is the first reason.  
2. As God is pleased to enter into Covenant with his people, 
2. God is content to be bound first.  so is he first in the Covenant. God requires no man to bind himself by Covenant to Him, till the Lord first strike a Covenant with his soul. As we love him, because he 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 seals first; and then, and not till then, it follows; they shall be my people. This is the constant tenor of the Covenant. And shall he begin, and we think 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 willingness 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 mutual stipulation. It is an hard case, when men will not follow, where God leads.  
3. In deliverances God more especially manifesteth his fidelity in keeping Covenant with his people, 
3. In deliverances God more especially manifesteth his fidelity in the Grand Covenant.  even when they have broken Covenant with him, and forfeited all into his hands. When God delivers a people out of any strait, doth not that usually suppose some folly of theirs going before, & provoking him to cast them into that affliction; 
Psal. 107.  whence, upon their cry, he is pleased to deliver them?  
And when they have so far and so long broken the laws, and contemned the Counsel of the most high, and dealt unfaithfully in his Covenant, as that he hath been even compelled to throw them into darkness 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 remembering 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 afterward he did. So that, in a deliverance, that which is most predominant in God, and should be most sweet and precious 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 himself, 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. 
Ier. 31. 20.  Is Ephraim my dear son? is he a pleasant child? As if he should have said, surely he cannot conclude so; yet, my love, by virtue of the ancient Covenant between us, makes me still so to account him: witness that which follows; for since I spoke 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 drawn out of the bowels of his Covenant. Great reason therefore that, in this case, his people should think 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 remembering and keeping the covenant on his part, by giving them deliverance.  
Again, fourthly and lastly, 
4 No complete deliverance and happiness, without a Covenant.  All our hopes of a full deliverance, of complete happiness, will be delayed, if not frustrate; and, the next deliverance will 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 do it no more: or, if he do somewhat, to hold us up by the chin that we sink not, yet will he hold us down from the throne, that we reign 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, isaiah 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 down more, and to move God to command (further) deliverances for Jacob; yea, to pour out his whole bosom into the laps of his people, and to crown all deliverances and blessings received, with this assurance, that he that hath delivered, will yet again deliver; 
3. Why it is so  and that is, to enter into a solemn Covenant with the Lord, upon consideration of what he hath done already, how ever he should please to deal with us for the future, or for removing any present pressures that lie upon us. 
See judges 10. from vers. 9 to vers. 17.  Although God begin to deliver, yet he will never perfect the deliverance, till this be done. The people which returned from Babylon, found God to keep touch with them, to a day. So soon as the 70. years determined, their captivity was dissolved, and somewhat was done, the foundation of the Lord's 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, till Nehemiah, 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 public and solemn Fasting, the fastening of them to God by a solemn Covenant. Then, the work of Reformation, and establishment, went on merrily, than they prospered. Thus far the Reasons concluding for a Covenant, upon receipt of deliverances in general.  
2. The Reasons inducing us thereunto, 
2 Why, for deliverance from Babylon, in special.  upon deliverance from Babylon in particular, are these.  
1. Because Babylon (after once the Church was put under her power) had always been the most insolent, heavy, 
1. Babylon hath ever been the sorest enemy.  bitter, bloody enemy that ever the Church felt. The violence of Babylon was unsupportable, her insolency intolerable, her blood-thirstiness 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 heavy hand of Babylon) in the day of his fierce wrath, Lam. 1. 12.  
This was so sore, 
3. Why it is so, in special.  that it hath been by some Fathers, and others, conceived to be the fullest and most lively typical expression of that matchless agony and extremity which our Lord himself (hanging upon the cross) sustained, when he bare all our sins, and the wrath of God due to us for them, so far as to make a full satisfaction to the Justice of his Father, in behalf of all his people.  
And, as it was with old Babylon, so it is, and ever will be with the new, (I mean, mystical Babylon) to the end of the world; might she so long continue. Even she also delights in no other drink but the blood of the Saints, as you shall find 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 Saint John, the woman drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: and when I saw her, I wondered with great admiration, vers. 6. And well he might. A woman, and drunk! And, if drunk, would no liquour suffice, but blood! no blood, but that of Saints and Martyrs! She is never in her element, but when she is swimming in blood. So insatiable is she, that like the horseleeches daughter, she never saith, it is enough.  
Therefore, when God gives any deliverance from thence, 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 total, and final ruin of Babylon. Oh then, then is the time when all the people in heaven must sing Hallelujah; ascribing, salvation, and honour, and power unto the Lord our God, Revel. 19 1. And again, Hallelujah, vers. 3. as if they could never sufficiently express themselves to God for such a deliverance, such a mercy, such a vengeance.  
2. Again. 
2. Such a deliverance implies more than ordinary breach of Covenant on our parts, for which God formerly put us under such a yoke.  When God delivereth from Babylon, there is more than ordinary cause of entering into solemn 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 deal so sharply with them as to put them under the power of Babylon. The Provocation was exceeding great, too much to be endured even by infinite Patience itself: 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 he afterwards cast Judah also out of his sight, 2 King. 17. 19, 20. And as it was in former times, so in later Ages of the world. What was the reason that so many millions of souls have been exposed to the butchery of Antichrist in mystical Babylon, and to be so hoodwinked and blinded by strong delusions, as to believe nothing but lies; even that Great, Great soul-killing lie, that they might be damned? Saint Paul tells us, it was this; They received not the love of the truth that they might be saved, but had pleasure in unrighteousness, 2 Thess. 2. What unrighteousness? Is it meant of every unrighteousness (that is in the nature of it damnable) which is to be found in the world? Surely no: but (signanter) of that unrighteousness whereby men turned the truth of God into a lie, Rom. 1. that is, by corrupting the true worship of the true God, and afterwards falling off to downright Idolatry, even within the pales of the Church itself.  
Most of you are well seen in the History of the Church, and can soon, point with your finger to the times wherein Babylon began to besiege Jerusalem, and Antichrist began to pull of his vizard, 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 be overrun, and overspread by Babylon, as by an hideous opacum or thick darkness, and to be exposed and prostituted to all manner of whoredoms and filthiness: so as the slavery of the Jewish Church in old Babylon, was scarce a flea-biting, in comparison of the miseries of the Church Christian under the New, which makes havoc and merchandise not of the bodies only, but even of the souls 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 ghastly sins of theirs which had cut asunder the cords of the Covenant between God and their souls, and provoked God to subject them to so much bondage; and, that they must either renew Covenant, or be obnoxious to more wrath, and be laid open to more and greater temptations and sins; this cannot but exceedingly work upon their souls, causing their hearts to melt, and their very bowels to yearn 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, spoke 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 only with grief, but resolution also to join themselves to him more firmly in a perpetual Covenant. For, of them, he saith there; they that escape of you shall remember me among the nations, because I am broken with their whorish heart which hath departed from me, and with their eyes which go a-whoring after their idols, and they shall loathe themselves for the evils which they have committed in all their abominations: And of the same people he saith, afterwards, 
* cap. 11. 18, 19, 20.  that, upon their return 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 they may walk in my Statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. So that here is a full Covenant stricken, 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 far 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, which I shall reduce to 3. heads, namely to matter of reproof, Information and Exhortation. 
Application Threefold  For, if, When God vouchsafeth any deliverance to his people, especially from Babylon, it be most seasonable and necessary to close with him, by a more solemn, firm, and inviolable Covenant, to be only his forever: Then,  
1. How may this reprove, 
1. Use, ofs reproof.  and condemn of great ingratitude and folly, many sorts of men among us, that are far 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 personal deliverances he hath often given to each of us apart; the public, eminent, glorious deliverances he hath given to us together with the whole State; that, in 88 and that of 1605. I mean 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 years by past; the time would fail me. But alas! What use have we made of them? 
Of four sorts of men, viz.  Hath this use ever been so much as thought of by us? Nay verily. For,  
1. Some think it bootless, 
1. Of such as think a Covenant needful in trouble, but not after deliverance.  thus to close in with God, after an evil is over. When God's hand is heavy upon them, sense of smart compels them to think it then a fit season to do somewhat, to confess their sins; to humble themselves, and to seek God. In their affliction they will seek me early, 
Hosea 5. 15.  saith the Lord. But so soon as he takes his hand off from them, they cast all care away, as if now (according to that homely proverb) the devil were dead, and no further use of any fear, 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 appeal to the consciences of many who hear me this day, and I require them from the Lord, to witness truly, whether it be not even thus with them. If the plague knock at their door, 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 God. Then, Oh what would not these men do, what would not they promise, on condition to be delivered from their present anguish, and fears! But once deliver them, and God shall hear no more of them, till they be in the same, or worse case again. They turn Covenanters? Nay, leave that to the Puritans. For their parts, they think more of a Covenant with death and hell; for, God is in 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 seen! But, when the snare was once broken, what followed? A Covenant with God? Nothing less; for, so soon as ever the danger, the fear, the amazement at such an hellish project, and the near 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 gulf of their old sins, 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 wonderful a deliverance deserveth, and requireth?  
These men may please themselves, and feed sweetly upon a vain dream, that there is no harm 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 goodness and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance? The end of all God's goodness 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 nearer to Himself, 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 goodness, &c. Thou tramplest all mercies under thine impure feet, when they do not raise and screw thee up so near to thy God, as to enter a solemn Covenant with them. And, what then? Thou wilt not stay there, but fall into more sin, and under greater judgement; and, after thy hardness and impenitent heart, treasurest up unto thyself wrath (that is, more and more wrath) against the day of wrath and revelation of the righteous judgement of God. This is the end of all who make not the goodness of God, a prevailing motive thus to join themselves to the Lord; they fall into more, and greater sins, and abominations; and so add daily to that great heap, and to those Sea's of divine wrath that hang over their heads, to overwhelm and confound them for ever.  
2. Others, 
2. Of such as having means of deliverance think it enough to rid out of the way the instruments of their evils.  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; they conceit strongly, that, if this be done, all is done. If but some of the nimrod's who have invaded their Laws, and Liberties, be pulled down, (Which is an act of Justice) how do the Many (who do nothing towards any Reformation of themselves) rejoice, and promise to themselves great matters! Now (think they) there will be an end of all our miseries, 
Amos 5. 24.  and we shall see golden days; judgement shall run down like waters, and righteousness like a mighty stream.  
Oh Brethren! deceive not yourselves. If this be all you look at; if, upon opening this door of hope, this be all you aim at, to make use of the time to secure yourselves against oppressors, and never think of closing with God; or, but think of it; you may perhaps go far in pursuit of your own designs, in providing against the evils you sigh under; and, this Parliament may do great things this way: But let me tell you from God, that this will never do the deed, till the Covenant we have been all this while speaking of, be resolved on, and solemnly entered 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 glued, and married us all unto himself by mutual Covenant.  
It is not only the making of good laws to remove our present grievances; no, nor the cutting down of all the evil Instruments in 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 follows another, so one mischief will still tread on the heels of another, and greater plagues will ever crowd in after the former, till we close with God by such a solemn Covenant.  
The people of Palestine, or Philistia, made themselves marvellous merry, when any of the governors or Kings of Israel, or Judah (such as Samson, David, Uzziah, &c.) that had sorely yoked and hampered them, were removed by death, and others come in the room that could do but little against them. When such an one as Ahaz who never won battle of them, but still went by the worse, swayed the sceptre; oh how joyful were the Philistines! But mark what a damp God cast in among them in the midst of all their mirth; 
Isay. 14. 28.  rejoice not thou whole Palestina, because the rod of him that smote thee is broken; (that Uzziah, and other Potent and successful Kings are taken away, and weak unhappy Ahaz come in the room) for out of the serpent's root shall come forth a Cockatrice, and his fruit shall be a fiery flying serpent. Ahaz shall leave an Hezekiah behind him, that shall pay all his father's debts upon the Philistines, 
See 2. King. 28. 8.  and plague them yet more than all that went before him.  
And have not we seen this verified also nearer home? Have not some, in former times, been taken away, who have been great Oppressors, and Instruments of many sore pressures? And, how have men rejoiced at their falls? 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 & his Church, Anti-Covenanters (even with Hell) rather than true Covenanters with God? Whether is our Condition any what better now than heretofore, when those Leviathans were alive, and in their height? I appeal to yourselves. And the reason of all is this, that men mistake the means of Cure, or at least fall short of it. The cutting off of evil Doers (how necessary soever it be) is not all, nor the main requisite to make a people happy; unless also there be a through joining 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 years, (if your business should require it) and think, you would make such Examples of men that have violated the laws, and invaded your Liberties; and enact so many wholesome laws 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 mere dream of an hungry man, who in his dream eateth abundantly, but when he awakes, is empty; unless you also, not only resolve upon, but execute this main duty of entering Covenant with your God.  
Again, 
3. Of such as think extraordinary Fasting and Praeyer sufficient, without a Covenant.  thirdly, others can roar like bears, and mourn sore like doves, when they find themselves disappointed of their hopes: when Parliaments have been broken up in discontent, when they have looked for judgement, and there is none, for salvation, but it hath been far from them: then, they have howled like dragons, 
Isa. 59 11.  not only for afflictions, but perhaps for sins also, especially if deliverance upon deliverance hath been snatched from them, even when it hath seemed so near that they had begun to take possession of it: yet, (silly men that they are!) their evils haunt them still, and prevail more and more, after all their fastings, humblings, and strong cries to God their Redeemer. For alas! what will all this do without a Covenant, without taking hold of God, and joining themselves to him to be his for ever? you may see such a State of the Church as this described by Isaiah: & good were it for us to take warning by it: 
Isa. 64. 6, 7.  We all do fade as a leaf, and our inquities 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 himself 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 stir 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 only their opportunities of deliverances offered, but their duties also by which they desire to further it against another time. 
4. Of such as are convinced of the necessity of a Covenant, yet come not up to it.   
4. Some, it may be, go yet further. Upon the hearing of such a duty (so much pressed and inculcated) they begin to be a little stirred; they are convinced that it is is indeed true, such a Covenant is fit to be made: but here (like Ephraim an unwise son) they stand still at the breaking forth of the Children of the Covenant. 
Hos. 13. 14.  They fain would, but loathe they be to go thorough with the bargain. They begin to come on, and then fall back again. They are so long a cheapening, treating, complementing, disputing how safe it may be for them, how well it may stand with their profits, projects, ends, interests, relations; that they cool again, & never come up to a full resolution. Oh, says one, this is a good course, and fit to be taken: but, my engagements, callings, Alliance, company, service will not consist with it. Another swears, he could find in his heart to make trial 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 doors, 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 evil heart of unbelief; when, being fully convinced of the weight, necessity, and commodity of the duty, you will yet, while it is called to day, adventure so far 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 find 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 ado is here? what means this man to be so earnest? would he have us all turn Covenanters? yes, with God. Why, what if I do not? Then never look for good from him, how fair soever thy hopes be. No? says another; I'll try that, sure. I have seen 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 he do as his neighbours do, keeping some order, (much against the will of his base lusts that ring him but an harsh peal in his ear for this little abstinence) yet to morrow he will be for his swearing, drinking, whoring, any excess, 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 he hears 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 root of gall and worm wood within his heart, as when he hears the of the Curse upon all those that will not enter into Covenant; or, entering into it shall not keep it, he shall bless himself in his heart saying, I shall have peace, though I walk in the imagination of mine heart, and add drunkenness 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 jealousy 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 poured out, upon such a wretch; not a blessing shall descend upon him, not a curse shall escape and go by him; not only 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 he please himself with this, Yet I shall live as long as some others; if they have any happiness, I resolve to share with them; he will find that God will not leave him so, but the Lord will separate him unto evil out of all the the Tribes of Israel, so as, though all others be safe; yet, as a strucken deer is unherded from all the rest, and followed by the dogs till he be pulled down and killed; so shall it be with this man, according to all the curses of the the Covenant, that are written in the book of the Law. Although the whole kingdom be safe, and all others in it be in peace, yet he and his house shall perish; the line of Confusion shall be stretched out over him, hell and damnation shall be his portion, how high soever he now bears his head, and how much so ever he 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 be) of Sedition; when yet nothing is offered, but what is (I trust) pregly proved out of Holy Scripture. 
2. Use. Information, touching the chief cause why Reformation and full redress of our evils goes on so slowly.  So far the first use.  
2. This may inform us touching the true cause (which most nearly concerns ourselves) of the slow proceedings of Reformation of things amiss 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 general grievances swell to such an height, and that all the opportunities of cure have vanished, so soon as appeared: how it comes to pass 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, sometimes from one quarter, sometimes from another, (like the evil spirit which God sent between Abimelech, 
Judg. 9 23, 24.  and the men of Shechem, to the ruin of both) still comes between, & blasteth all our hopes, leaving us in worse case than we were in before; & whence it is (in regard of ourselves) that in stead of setting up the kingdom 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; Arminianism, Socinianism and Popish Idolatry breaking in again over all the kingdom like a flood.  
What is a chief cause of all this? Have we not prayed? have we not fasted? Have we not had more Fasts at Parliaments of late, than in many years before? Yea, hath not there been, generally among God's people, more frequent humiliations, more frequent seeking of God, notwithstanding the malice and rage of some men to discountenance and suppress it, than in former times? Why then is Deliverance, and Reformation so slow in coming?  
Surely, Beloved, we have all this while mistaken the main business, and neglected the principal part of a Religious Fast. You come, Fast after Fast, to seek God in his House; You forbear your victuals, afflict your souls, endure it out a long time; you pray, hear, confess your sins, and freely acknowledge that all is just that God hath brought upon us, and that we suffer less 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 we have never, in any Fast, or at any other time, entered into such a solemn and public 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 me leave briefly to parallel the slow pace of our deliverance out of mystical Babylon with that of Judah, and some of the remnant of Israel out of old Babylon, which for a long time had held them Captives.  
And here first, be pleased to call to mind, that, as touching the Captive Jews, God failed not (on his part) of his promise. At the end of 70 years, liberty of return from Babylon to Jerusalem was proclaimed, in the first year of Cyrus the Persian Monarch: 
Ezra 1. 1, 2.  whereupon, many did return, 
Ezra. 2.  under the conduct of Zorobbabel. Being come home to Jerusalem, we may not conceive that they 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 go; first, to offer sacrifices in the right place, 
Ezra. 3. 6.  Although the foundation of the Temple of the Lord was not yet laid. In the second year of their coming Zorobbabel began to set forward the work of the house of the Lord, and the foundation was laid. But the adversaries of Judah (the Great Officers of the kingdom under the King of Persia) apprehending, 
Vers. 8.  or rather pretending, 
Vers. 10.  the going on of this building to be matter of prejudice and danger to that Monarchy, 
Ezra. 4. 1.  they procure a stay of it, upon reason of State; so as it was well nigh an hundred years ere they got liberty to go on again, and it was above an 100 years before the Temple could be finished. For, as many exact Chronologers observe, the Temple was not perfected in the reign of Darius Hystaspis, as some have thought; but in the sixth year of Darius Nothus, between whom and the former Darius, both Xerxes (the husband of Esther, and called in Scripture Ahashuerus) and Artaxerxes Longimanus successively swayed the Persian sceptre. In all which time, many things were amiss; 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 year of Artaxerxes Mnemon, 
Ezra 7. 7.  successor to Darius Nothus. And yet, there was much more to do. After him therefore, 
Neh. 1. 1.  comes Nehemiah, in the twentieth year of the same Artaxerxes Mnemon; and, after all the former endeavours, he finds the Church still weltering in her blood, and even wallowing in her own gore; I mean, 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 public Fast, he and all the people lighted upon this course, namely, of entering into a public and solemn Covenant with the Lord, subscribed, sealed▪ and sworn unto, as before you have heard: 
Neh. 9 ult. and 10. 29.  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 business to perfect a Reformation even of God's dearest people. Their captivity in Babylon lasted not half so long time, as was spent after their return 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 four several public Fasts, (
* Quarto mense urbs fuit expugnata, quiato autem fuerat excisum Templum & consumptum incendio: septimo mense interfectus tandem sint Godolias, qui st●lerat cum residua plebe qui collecta fuerat ab ejus manu. Jejunium autem decimi mens●● putant fuis●● institutum post urbem obs●ssam. 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 month, the fast of the fifth month, the fast of the seventh, and the fast of the tenth month) which they held, not only by all the time of the 70 years' captivity in Babylon, but many years 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 joining 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 main. Now, not only the Temple, but even the walls of Jerusalem were built up, (and that within one twelve years after this Covenant was smitten) which before lay wast many scores of years.  
Let us now reflect upon ourselves, and the State of Religion, and progress of Reformation in our own 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 son King Edward the sixth came after, and cast out Popery, in the body and bulk of it. A great work, and a large step, for the short time of his infant reign. And indeed, he had many excellent helps that way, (beside the zeal of his own 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, hindered the work not a little, so that it exceeded not an infant-Reformation; yea, through the immature death of that Josiah, it soon proved abortive.  
The Princess that came after, quickly turned the Tide, before it was half high water: and she set all the Gates wide open again both for Pope, and Popery to re-enter with triumph, and to drink drunk of the blood of our Ancestors, till God discharged her, and released his people from her cruelty.  
So that when Queen Elizabeth (that glorious Deborah) mounted the Throne, although her heart was upright and loathed the Idolatry of the former reign, yet found she work enough to restore any thing at all, and to make any beginnings of a Reformation. She soon felt, when she would have throughly plucked up Popery both root and branch, (superfluous Ceremonies, and all remaining rags of superstition, as well as gross Idolatry) that she had to do with an Hydra, having such a strong party of stout Popelings to grapple with at home, and such potent and dangerous abetters of them, to cope withal abroad. I need not name them. I might add 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 Frankford; (too eagerly, perhaps, pursuing the English forms of Worship, and Discipline) and so, when upon their return, they were advanced to places of dignity, and Government in this Church, they were the more apt and forward to maintain and hold up that Cause wherein they had so far appeared, and for which (some of them) with more heat than charity had so openly declared themselves, in foreign 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 far are we become now from going forward with the work, notwithstanding the piety and care of our Princes since the last Restitution of Religion in this kingdom, that (as it was in Josiah's time, though his own heart were for God, yet there was a pack of rotten men, both Priests and People, very great pretenders to Devotion, but indeed mad upon Images, and Idols) we begin to fall quite back again; and, not only 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 piety of the times, and of some good work 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 aught I know) entered into such a solemn, public, universal Covenant to be the Lords, as he requireth for those beginnings already given us; but have sat loose from God, and so have not joined together as one man, zealously to propugn his truth and Ordinances, and to stand by him and his Cause, as becomes the people of God, in all just and warrantable ways, against all opposers and gainsayers.  
So long as we please ourselves in this liberty of our holding off from a Covenant with God, we may feed ourselves with vain hopes of redress of things amiss, but shall speed no better than those libertines and backsliders in Ier. 14. who looked for great matters from God, but came short of all, and then seemed to wonder at the reason. For, thus they bespeak 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 (Only) for a night? Why shouldst thou be as a man astonished, as a mighty 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, goodness, Presence, yet they are not saved. He seems to be like Samson, 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) vers. 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, and never keeps an even and settled station or course of proceeding with them, it is but that he hath learned from themselves (as I may so speak:) they will be their own men; they will not be tied to him so strictly; they will have some liberty for their lusts, for the world, for the devil, for any thing: and lo here is the fruit of it, God will not be bound to, nor walk with them; he will not draw out that strength, that goodness, that compassion which might deliver them from the evils they howl under; He will neither hear them, nor anybody else for them; not Jeremy himself, vers. 11. not Noah, Daniel, and Job, Ezek. 14. Nothing therefore, but a more solemn and strict Covenant with God, will put us into a posture and condition capable of perfect redress of our grievances, how fair so ever either now, or hereafter, we may seem to be for it. This is the second use.  
Thirdly, 
3. Use, of Exhortation.  suffer, I beseech you, a few words of Exhortation. The returning Jews (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 kingdom who stand here before the Lord this day to humble your souls, and let me also prevail with you all, to join yourselves, even this day, to the Lord in an everlasting Covenant that shall not be forgotten. Make this day, a day in deed, a day of Covenanting with God, and God shall Covenant with you, and make it the beginning of more happiness than ever you yet enjoyed.  
Beloved, mistake me not, my meaning extends not to engage you in any civil Covenant and Bond for defence of your municipal laws and Liberties. No doubt you will be able to find means enough (by the blessing of God) to settle those things, in a legal way; especially if you be careful to Covenant with God. Much less is it my purpose to draw you into that late ecclesiastical Oath and Covenant (Enjoined by the late Canon) which in my apprehension is little less than a Combination and Conspiracy against both King and State. 
3. Use, Exhortation.  My business is, merely to persuade you into a Religious Covenant with God, as himself hath prescribed and commanded; and, his people, in the best times of Reformation, have readily admitted: namely, every man to stir up himself & to lift up his soul to take hold of God, to be glued and united to him, in all faithfulness, sincerity, care, and diligence, to be only his for ever.  
This if we do, 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 righteousness, 
Isa. 60. 1●. 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, laws, 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, and from whom you expect salvation in the midst of the Earth, as well as in heaven, that you forthwith enter into this bond. Expect no assistance, no success in any of your Consultations, in any laws that you agree upon, till you have fully brought your hearts to this point, to follow the Lord fully; to be no more for yourselves than you would have the dearest wife of your bosom to be for any other man in the world; but, to be wholly for the Lord, to employ and improve all your wit, abilities, industry, counsels, actions, estate, honour, and lives to promote his service and honour, what ever become of yourselves and yours for doing of it. Say not as some Jeerers (of whom it is hard to judge whether their malice or ignorance be the greater) do, 
Gen. 17. 10.  that there needs no more Covenants than what we made in baptism, 
Psal. 50. 5.  and that all other Covenants savour strongly of faction and the Puritan Leaven. For, so God's 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. nevertheless, God thought it necessary often to call them out to strike another solemn Covenant with him besides the former. You have already heard that so soon as the Israelites were gone out of Egypt, 
Exod. 19  & entered a little way in the wilderness, he put them upon a Covenant. 
Deut. 29.  When he brought them near to Canaan, he required another solemn Covenant of them. And when Joshuah had brought them into Canaan, and divided to each of them the lot of his inheritance, he drew them into another solemn 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 embracing of it, give me leave to present you with some Motives further to press 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 he hath done for us. No Nation under heaven can say more to his praise, in this kind, than we have cause to do. Our Great deliverances out of Babylon, from the Spanish Invasion, from the gunpowder Treason, and from many other evils and fears, do all call upon you for a Covenant. 
Motives.  Yea, even the present Mercy and opportunity of opening that Ancient, Regular and Approved Way of cure of those public evils that threaten confusion and desolation to all, pleads 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 gunpowder Treason, which more especially and immediately was bent against You. For, albeit the ruin of the whole kingdom was in their Eye who were the Cursed instruments of Antichrist, and of the devil his Father, in that hellish design; 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 unborn; yet, had that Plot taken effect, scarce any of You had been this day in being, to have sat there now, but had long since been covered and buried under the ashes of confusion. Think now, whether such a preservation deserve less at Your hands, than to give yourselves to your Great Deliverer, for so Great a Deliverance, whereby three Nations destinated at once to Death, received no less than a joyful resurrection from the Dead, and were again born at once.  
Therefore, let not this Great mercy seem 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 murmurs and more than whisperings of some desperate and devilish conception suspected to be now in the womb of the Jesuitical faction: And, how near it may be to the birth, or how prodigious it may prove being born, I take not upon me to divine: but this we are all sure of, that what ever it be which they are big withal, it shall not want the least grain of the utmost extremity of malice and mischief that all the wit, power, and industry of Hell itself can contribute unto it; and, that they labour, as a woman in travail, to be speedily delivered of it.  
What dangers, and what cause of fear there may be at the present, I leave to your wisdom to consider. But this be confident of, if Deliverances already received can prevail with you for a Covenant, that Covenant will be your security; for it will certainly engage all the power and wisdom of the Great and only wise God of heaven and earth to be on your side for ever. So that if God himself have power enough, wisdom enough, and care enough, you cannot miscarry; no weapon that is formed against you shall prosper, no plot, no gates of hell shall prevail against you. And, if he have goodness enough, mercy enough, bowels enough in him, he will then also, rain down abundance of truth, righteousness, justice, peace and plenty 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, 
2. There can be no full enjoying of God, without a Covenant.  till we do this, there cannot be such a full enjoying of God, 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 persuaded 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 joined to him. Nor is this a notion or conceit only, but a real truth.  
For, mark what He saith to his people, Hos. 2. vers. 19, 20. I will marry thee unto me for ever, I will betroath thee unto me in righteousness, and in judgement, and in loving kindness, and in mercies, I will even marry thee unto me in faithfulness, and thou shalt know the Lord. He that enters into Covenant with God, is betrothed, yea even married to him: And how married? even to the partaking of all his goods, of all he hath, yea of himself, and of all that he is. As the wife may say, ubi tu Caius, 
Gen. 31. 43.  ego Caia; and, as Laban sometimes, of Jacobs' wives, children, and cattle, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest are mine: So a man once married to the Lord by Covenant, may without arrogancy say, this righteousness is my righteousness, this judgement is my judgement, this loving kindness, these mercies, this faithfulness 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 near, familiar, sweet and ineffable expressions of his dearest, deepest, choicest 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 special love passed between them, but they never enjoyed one another fully till the marriage was solemnised. Then, there is not only a more intimate manifestation of fervent, entire, loyal, chaste love; but a further enlarging and stretching out of mutual affections to each other, than they could possibly have believed 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 goodness be, how full of grace, mercy, bounty; and, how would he communicate even whole rivers of all these to that soul that would once come up to him, and close with him in an everlasting Covenant! All the ways of the Lord are mercy and truth, unto such as (make, and) keep Covenant with him, Psal. 25. 10.  
3. Consider that what ever work God calls You to, 
3. No buckling to the work God calls us unto, without a Covenant.  ye will never buckle thoroughly to it, till you have entered into Covenant with him. An apprentice boy when he goes to a Master upon trial only, his mind is now on, than off again; sometimes he could like the trade, by and by his mind hangs after his Mother at home, or after some other course of life, and he never sets close to his business, till he be bound. When once the Indentures be sealed, and he enroled, he knows there is now no more time to deliberate, but he must fall to his business, or else take what happens for his idleness and negligence. So is it with a wife; if she be but only promised, or betrothed to a man, she may come to his house, and cast an eye up and down; 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 herself to guide the house, or to do 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, and managing of the business of the family committed to her, how she may please her husband: all her thoughts, care, diligence run this way; she makes it her business that she must stick unto, and daily manage as a part of the marriage Covenant. And thus also it will be with you. You have much work under your hands, and are likely to have more; and I hope you desire to do all in truth of heart, for God, and not for ends of your own: but let me tell you, this will never be done throughly till once you be married to him by solemn 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 think, when you come to manage, debate, vote, any Question, I am the Lords, not mine own, not my friends; will this I do, stand with my Covenant? will it please God? will it be profitable for the State? is it agreeable to Justice and equity? Then, on with it, no man shall divert, or take me off. But, till then, one will entreat for his friend, another for his; one will make you one way, another would draw you another way; and they are both your friends, and you know not how to deny either: and thus are you even torn in pieces between them, in so much as you sometimes resolve to be absent, or to sit still and say nothing; or, to gratify 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 ears against all persuasions that may hinder Justice and Reformation; and, when this is known, men will soon forbear also to trouble You with such solicitations. 
4. Wicked men Covenant with Hell.   
Again fourthly; Wicked men stick not at a Covenant with death and hell itself, so they may but satisfy 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 do his will, which will be beneficial and comfortable both here and hereafter, 
Isay. 28.  and procure a full torrent of his mercies, bounty, grace, and eternal life, to flow in upon us!  
5. 
5. The Devil himself will do no great matters for his vassals without a Covenant.  Consider that the devil himself will have a Covenant from all his vassals 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 devil at her beck, but she must seal a Covenant to him, sometimes with her blood, sometimes by other rites and devices, and perhaps he must suck her too (as in those hellish bargains you know they use;) and then, he is for her, during the time agreed upon. And shall we think God will be so cheap, as to be (with reverence be it spoken) at our Command, to help, direct, assist, deliver and save us, who will not do so much for him as Witches and Sorcerers will do for the devil?  
In the 45 of isaiah, vers. 11. there is a strong expression this way; Thus saith the Lord, the Holy one of Israel, and his Maker, ask of me things to come concerning my sons, and concerning the work of my hands Command ye me. 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 concerns his sons; that is, those that are truly in Covenant with him. This privilege is for none else. So that the way to have God at Command, (with humility be it used) is to be his sons and daughters by Covenant. For, to whom it is said, I will be their God, and they shall be my people, to them is it spoken, I will be a father unto you, and ye shall be my sons 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 chief business of a Fast, to enter into Covenant with God. You see it to be the practice of the Church in Nehemiah's time. 
6. This is the proper work of a Religious Fast.  And where this hath been omitted, the Fast hath been lost. God never accounted any of those four annual solemn Fasts before mentioned, 
Nehem. 9  that were so long in use among the Jews, 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, 
isaiah 58.  but to afflict their souls for a day, to bow down their heads as a bulrush, and to spread sackcloth 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 we thus join ourselves to the Lord, if not at a Fast? Then, are our hearts in more than ordinary tune for such a work, when we are brought to set our sins before us, and humbly to confess, bewail and renounce them; when we have taken some pains with our souls 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 sins, even when the soul is most cast down for them. Then, I say strike through the Covenant, or it will never be. If you let slip this opportunity, you may perhaps never obtain the like while you live; but either yourselves may be cut off, or your hearts shut up in desperate hardness, like unto Pharaoh, whom every deliverance, and new experience of God's 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 persuasion) remember and consider that this day, even this very day, the 17. of November, 82. years sithence, began a new resurrection of this kingdom from the dead, 
7. This very Day began the second Reformation of Religion.  our second happy Reformation of Religion by the auspicious entrance of our late Royal Deborah (worthy of eternal remembrance and honour) into her blessed and glorious reign; and that, from thenceforth Religion thrived, and prospered under her Government with admirable success, 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 means hath set up amongst us.  
Consider I beseech you, that it is not without a special 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 be borrowed to drive home this nail 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 door of hope by Her set open this day, to be again shut, for want of a Covenant. If you would indeed honour Her precious memory; yea, honour God and yourselves, and not only 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 joining yourselves to the Lord in an everlasting Covenant that shall not be forgotten. And so have you the Motives.  
2. I shall now shut up all with some few Directions to help us in it. 
means how to enter into Covenant.  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 only give you these six 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 outright. 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, drunkenness, uncleanness, pride, oppression, and what ever else your souls know to be the plague of your own hearts, remain alive and undivorced. For the woman which hath an husband, is bound by the Law to her husband so long as he liveth: but, if he be once dead, she is free from that Law, Rom. 7. Therefore send these packing, in the first place. A wise man will never marry a strumpet, nor with any woman, that hath another husband: his wife that shall be only his own, none else shall have interest in her. Much less then, will the Holy and Jealous God admit of any Spouse that is wedded to any lust, and so continueth. Say then, what wilt thou now do? wilt thou still keep thy darling lust? Hast thou been a swearer, and so thou wilt be? a drunkard, an unclean person, an oppressor, a profane Esau, and wilt be so still? Know, that God will none of thee, but abhors all such as thou art. He will admit none into Covenant but such as touch not the unclean thing, but separate from it. 
2 Cor. 6.  To them only it is, that he promiseth, I will be their God, 
2. More especially cast out all Idols and Idolatry.  and they shall be my people.  
2. More especially purge out and cast away (as a Menstruous cloth) all Idols and Idolatry in particular. 
Psal. 5. 4.  All our Lusts are loathsome to his stomach, but nothing is so abominable to his soul, as Idolatry. This is that spiritual whoredom which meritoriously dissolves the marriage bond where it is already knit, 
means.  and lies as a bar in the way to a Covenant with God, 
Ier. 44. 4.  where yet it is not made. This was it for which the Lord proceeded so severely, 
2 Kin. 17.  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, he 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 do any more with Idols? Hos. 14. 8. and all shall cast them away with detestation, saying, Get thee hence, Isay. 30. 22.  
Every Idol is that great Image of jealousy, which the Lord can by no means endure, and which will certainly be the destruction of King and People, where ever it is entertained, especially if again received in, after it hath been once ejected. A sad example whereof we have in Judah, where, after Josiah 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 only, the Act of Resumption of Idols and Idolatry by the succeeding Kings (although it is probable they did it only secretly like those in 2 Kin. 17. 9) became the ruin of those Kings, and kingdoms.  
Beloved, let me speak freely, for I speak for God, and for all your safeties. You cannot be ignorant of the gross Idolatry daily increasing among us, and committed not (as adultery) in Corners only, but in the open light; people going to, and coming from the mass in great multitudes, and that as ordinarily, openly, confidently as others go to and from our Chnrches. And I doubt not but some of you do 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 knows not, that in the mass 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 itself in the blood of many of our Ancestors and Progenitors? And can any be so silly as to believe, that it will rest satisfied till it swim again in our blood also; unless we will join with Idolaters, and so perish in Hell? For what ever some men talk 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 own Nation and once of our own Church where the light hath so long shined in so much brightness, so as they have both received & professed it; if they shall (whether to gratify a Parent, a wife, husband, friend, Master &c.) put out their own eyes, and return back to Babylon from whence they were once set free, their case is very desperate and dismal, and it had been better for them never to have known the way of righteousness, 
2. Pet. 2.  then after they have known it to turn from the holy commandment once delivered unto them. Therefore I beseech you to take care of these above others.  
Nor speak I this, only to prevent a public 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 Kin. 17. 9  although committed in secret; and with connivance only.  
If then you will not halt between Two opinions, if you will be thorough for God, and follow him fully, down with all Idols and Idolatry through the kingdom, so far as the making of the laws yet more strict and full for that purpose, may effect it. Till then, you may, if you will, talk of a Covenant, and think to do great matters: but that Great God who is so jealous of his glory in that, above all other things, will abhor all Covenants with you. And if you, having now such opportunity and power, shall not throughly cleanse the Land of these spiritual whoredoms so boldly facing and even outfacing the glorious gospel professed among us; be sure, that, in stead of a blessing upon your Consulations and proceedings, you will draw down a Curse that will cleave to you, and go home with you, and featter like poison over all parts and Corners of the kingdom, till all be 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? Look into the Stories of Asa, Jehosaphat, Hezekiah, Josiah, and even of Manasseh himself, (the grosseft Idolater and most bloody Tyrant that ever reigned in Judah) when once God had throughly humbled him; and you shall ever find that they began their grand Reformation at Idols, and Idolatry committed with them. I speak 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 duly called to the work, and indispensibly requires it at your hands. 
3. Execute true judgement.   
3. Execute true judgement and Justice. lose the band of wickedness, 
Isa. 58. 6.  undo the heavy burdens, let the oppressed go free, and break every yoke of the oppressor. This is a main part of an acceptable Fast, and therefore must be performed of all that will enter into Covenant with God. And this was part of God's Answer to the Jews enquiring of the Prophet whether they should continue their solemn Fasts? Zach. 7. Therefore herein deal impartially and throughly, for hereby the Throne it self is established. It is true, a difference must be put between those that are only led on in evil ways by others, and those that are leaders of others: but it becomes not me to prescribe to you in this case, your own wisdom will teach you that. Only I am to pray you, that if you shall find any escapes to have been made in the Ordinary Courts of Justice, in the condign punishment of Murder, and Idolatry, take notice of them, and there be sure to strike home, as Samuel did where Saul himself had been too indulgent. There is nothing makes you such fair Images of God (in the relation you now stand) as due execution of Justice and Judgement. Therefore, if you will indeed enter into a Covenant, let this be done.  
4. Do your best to draw as many others as you can the same way. 
4. Draw others also.  Parents and Masters are bound to take care that their children and families do fear, and serve God, as well as themselves. And You who now appear before him in behalf of the kingdom, as you must enter into a Covenant for them as well as for yourselves, so must you do your utmost that they also for themselves may pass under the same Covenant, with you. The representative Body of Israel that stood before the Lord to make a Covenant, in Deut. 29. 15. made it not only for themselves and such as were present, but for all that were absent also▪ And Josiah when he entered into a Covenant himself, he not only caused all that were present of Judah at the house of the Lord, to stand to it, 2 Chron. 34. 32. But he made all Israel to serve, even to serve the Lord their God, vers. 33. that is, to strike a Covenant with him. Therefore take care that all others, when you return home, may make a Covenant before the Lord to walk after him in all his commandments: that God may be set up more and more, and the hearts of all men may be lifted up in the ways of the Lord to take hold of his Covenant also. If you do not this, you do nothing: for 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 join ourselves unto the Lord in an everlasting Covenant.  
5. Would you have this to be done, 
5. Set up way-marks to Zion.  namely, that all should appear before God in Zion, for this purpose? Then set up way-marks to direct them thither. Take special 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 himself hath not prescribed. Herein especially (yet still within your bounds) be zealous, and quit yourselves 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 God's own arm and power unto salvation, is yet brought into so deep 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 scorn, and become the odious Character of a Puritan, to be an assiduous Preacher. Yea, so far have some men run mad this way, that it is held a crime deserving Censure in the highest ecclesiastical Court in this kingdom, to tell but a few Clergy men out of a Pulpit, that it is an essential part of the Office of a Bishop, to Preach 
* But ab initio it was not so. The third part of the Hom. against the peril of Idolatry, speaking of the Bishops of the Primitive times, saith, that They were then Preaching Bishops, and more often seen in Pulpits than in Prince's Palaces, more often occupied in his Legacy, who said, Go ye into the whole world, and preach the Gospel to all men, than in Embassages and affairs of Princes of this world, pag. 59 edit. 1623. . Some of you know that I belie 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 days (more than ever) blasphemed this Ordinance; and, to take more pity of the many dark and barren parts of this kingdom, where many scarce have a Sermon in seven years; nay some (as divers of worth do credibly report) not in their whole lives? Hath not God himself said plainly, 
a Prov 29. 18.  Where there is no vision the people perish? Is it not his own complaint, 
b Hos. 4. 6.  My people are destroyed for lack 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 coming at the true God, in the ordinary way, but by a teaching Priest. 
c Rom. 10. 14.  How shall they hear without a Preacher? And 
d 1 Cor. 1. 2.  it pleaseth God by the foolishness of preaching to save them that believe: and 
e Rom. 10. 17.  faith comes by hearing.  
Wherefore I dare pronounce, that while so many thousands within the King's Dominions, especially in England, Wales, and Ireland, are still suffered to sit in such darkness 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 main body of these kingdoms are in case to make a Covenant with him; unless you, the Representative Body thereof, take more care than ever yet hath been taken in this behalf.  
I know the many pleas of many idle drones and merciless 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 nakedness of those poor 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 own sottish ignorance. Is not the word preached, 
1 Pet. 2. 2.  the milk and food whereby men are, and must be continually nourished to grow up in the body of Christ, 
Ephes. 4.  as well as the Seed whereof they are first begotten unto Christ? 
Iam. 1. 18.  And can men that are born, 
1 Pet 1. 23.  and living, live safely, or at all, without continual supply of food convenient for them?  
What fearful trifling is this in a business of such high Concernment! Good Jehoshaphar, when his heart was once lift up in the ways of the Lord, took other order: for, he sent not only some of the prime Levites and Priests, who taught in Judah and had the Book of the Law of the Lord with them, and went about through all the Cities of Judah and taught the people, 2 Chron. 17. 8, 9 but with them, he sent divers of his Princes and chief Officers, Benhail, Obadiah, and sundry others, to see that this work should be effectually done, vers. 7. yea (as our late Translation hath it) he sent to them to teach in the Cities of Judah: that is, that they should take as much care of the business, by putting on the Priests and Levites, as if they themselves in person were bound to do all the work. And hence it was, that God gave this testimony of Jehoshaphat, that he walked in the first ways of his father David, vers. 3. that he had riches and honour in abundance, vers. 5. and that the fear of the Lord fell upon all the kingdoms of the Land round about Judah, so that they made no war against Jehoshaphas, vers. 10. So that, beside the spiritual benefit, a Preaching Ministry is one of the best advantages to secure a State; it is (you see) not only an hedge, but walls and Bulwarks unto any kingdom.  
And yet, as many of our blind guides and Idol shepherds care not to erect Preaching where there is none, so do they all they can to cheat and defraud those of it who do or would enjoy it, sometimes by pulling it down where it is set up, and (to fill up the measure of their wickedness) 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, toothless, sapless discourse, never piercing deeper than the ear. If the Preacher come home to convince the Conscience of particulars 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 afternoons of the Lord's days, cried down, as the marks of judaizing Puritanism, and as a burden intolerable to the people!  
Indeed, it is true, that when Authority first commanded the afternoon's Sermon to be converted into Catechising, there was not only no hurt done, but a wise and needful course prescribed for the best edifying of popular Auditories. But as some have handled the matter, it is now become a great hindrance to edification. If a Minister would carefully and solidly open the several heads of catechism, confirm them by Scripture, and bring them home by some short and familiar application most suitable to vulgar ears and Capacities; I hold it simply the most profitable exercise (at least for one part of the day) that can be 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 enjoin all to keep only to the bare Questions and Answers of the Chila's catechism. And if any presume to add any exposition or instruction, he is by some hurried from post to pillar, and censured as a pernicious Malefactor.  
And as they have thus thrust all preaching (be it but catechetical) out of the Church in the afternoons of the Lord's day, so have they shut divers able, godly, discreet Pastors out of their own Pulpits on the week days, even in Populous towns, where the Ministers were willing to bestow their pains, (and so for many years with great fruit and comfort to the whole Country had done) gratis, for the refreshing of many hungry souls who had no preaching at home in their own Parishes, and dare not stir thence on the Lord's day to seek it abroad.  
Nay, some of your cathedral Men are come to that pass, that when any Sermon (such as it is) is preached in the cathedral or Collegiate Church, no Sermon must then be preached in the Parish Church or Churches adjoining, merely to uphold the pomp and State of the Greater Church, and for fear of lessening the Auditory, or diminishing the honour of the Preacher, (who many times deserves little enough) where as not a fourth part of the Congregation (by this means defrauded of Preaching in the Parish Church) can possibly come within hearing, or ken of the cathedral Pulpitman.  
Oh Beloved! are these, ways 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 of God in his Covenant and Communion with his people, so as to draw them to a Covenant! Nay hence, hence it comes to pass that God is extremely dishonoured, his Name blasphemed, his day abominably profaned, and his people run headlong (like beasts to the Shambles) by droves, to Popery, Anabaptism, familism, atheism, and what not, that may cast, and lock them under the hatches of everlasting damnation.  
— Quis talia fando,  
Temperet a lachrymis?—  
I know that some of those Step-fathers and hard-hearted Wretches, who be indeed the chief (if not the only) cause of all this, blush not to attribute the daily falling off of multitudes from our Church, to overmuch Preaching: but this is as rational, 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 do against the Authors of them, if you reform them not.  
Wonder not at my length, and heat 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 be put in the head of the Catalogue of your weightiest Consultations at this time, if you desire ever to draw the people of this & the minions into any Covenant and Communion with God, or to settle any thing for the good of yourselves and countries.  
King James indeed took commiseration of the gross ignorance of multitudes in the North parts of this kingdom, and sent some Preachers at his own charge among them. A Pious and a Noble work! But what through the unsettled wanderings, idleness, the superficial 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 kingdom hath there been such an increase of Papists, as in those very Corners, where that slight means 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 dearest blood for those precious souls, who now, even by thousands and millions miserably perish in their ignorance and sins, that you would carefully reform, or cast out all idle, unsound, unprofitable, and scandalous Ministers; and provide a sound, godly, profitable and settled Preaching Ministry in every Congregation through the Land and the annexed Dominions; and, to take no less care for their diligent and constant performance of their duty both in life and Doctrine, as also for their liberal maintenance, (that may be still capable of improvement, as the times grow harder, and commodities dearer) that both themselves who preach the Gospel, and all theirs also, may cheerfully and comfortably live of the Gospel. And let us once see Zion built up, by your industry, in perfect beauty.  
Lastly, When you set upon this great business of a Covenant, see that you do 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 settled thitherward. If you would make a Covenant, 
When a Covenant is to be made, do it with all the heart; and forget it not when it is made.  you must not be unwilling, afraid, ashamed to be accounted such Covenanters, but do it with a steady, open, undaunted countenance and resolution. You must love the name of your God to be his servants, isaiah 56. 6. You have seen how Asa and all his kingdom did it; they both entered into Covenant, and they swore it, with all their heart, and sought him with their whole desire, 
2 Chro. 15. 15.  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 hear no more such complainings in our streets. All blessings shall follow, not yourselves alone, but the whole kingdom, in our King and his Government, in your Consultations and proceedings, in the public, settled, and glorious Peace, and prosperity of both Church and State. The blessings of the Earth, in the city, the field, your bodies, posterity, in all your goings out and comings in; The blessings of heaven in the means of Grace, the beginnings and growth in grace, the light of God's countenance which is better than life; and, after all, even the fullness of both grace and glory in the full, clear, and eternal fruition of God himself in the highest heavens, shall all compass, and crown you for ever.  
Provided always, 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 always continue with him. Then shall this whole nation and the children which are yet unborn praise and bless the Lord for ever for this Parliament, and your endeavours in it. But I feel myself 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 weakness is not able to perform.  
FINIS.   

Errata.  
Pag. 30. lin. 28. read arct. pag. 45. lin. 2. 1. sit. errors in the pointing, correct, or pardon.