THE COVENANTERS Lookingglass.  
Discovering His duty and dignity with sundry Motives and Directions tending to further our keeping Covenant with God.  
ALSO An Epistle containing an exact Relation of all the most principal things done in the Parliament of England since their first sitting to this present day.  
WITH Divers other material things very useful for all sorts both for the present and future times.  
By Thomas Mocket Mr of Arts and Preacher of the word of God.  ECCLES. 5.4. 
When thou vowest a Vow unto God, deferr● not to pay it; for he hath no pleasure in fools.  DEUT. 29.9. 
Keep therefore the words of this Covenant, and do them, that you may prosper in all that ye do.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greg Nazion Orat. 53. 
LONDON, Printed for C. Meredith at the sign of the Crane in Paul's Churchyard. 1644.   

TO THE HONOURABLE THE HOUSE OF COMmons Assembled in the Parliament of England. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Honourable and Right worthy Patriots:  
GIve me leave I beseech you; under your name to present to the World, the humble and hearty acknowledgement we own to Almighty God, the King's Majesty, the Right Honourable Peers, and you the Knights and Gentlemen, now most seasonably assembled in Parliament, for the many great and worthy things that have been done by your means for the public good. 
See the Remonstrance, published Dec. 15. 1641.  Who have eased our backs of that illegal burden of Ship-money, Coat, Conduct-money, and other military charges. Suppressed all Monopolies, Taken away arbitrary government, the root of these evils. Much quelled evil Counsellors, and other malignant persons, by execution of justice on some, imprisoning others, and causing others to fly, out of the consciousness of their own guiltiness. Settled a triennial Parliament instead of a triennial Visitation, and provided for the continuance of this, 
* A wonder of mercy.  till all our greivances are heard and redressed, and all evils be removed, which is of unspeakable consequence, because they secure a full operation of the remedy, and afford a perpetual spring of remedies for the future. Put down the High Commission Court, which in some respects (through the abuse of some, and overruling of others, was made too like the Spanish Inquisition, which suspended, silenced, and outed many of the most able and godly Ministers out of their live and freeholds, and so undid many a whole family; a Court, which indeed at first was erected to suppress Papists and Popery, as the Spanish Inquisition was to curb the blasphemous Jews; but was now, as that, turned against pious Protestants; Have put down the Star-chamber; Taken away other Courts, the forges of misery, oppression and violence; Dismounted the Canons that were mounted to batter down Religion and the power of godliness together with the late cursed Oath in them; Damned the Oath ex ossicio, by means whereof they tortured many consciences with strange quaries and forcing unnatural self-accusations. Freed Churchwardens from a dangerous Oath. Limited the immoderate power of the Council Table. Punished and terrified some Ministers and others that were of scandalous life, or Authors of Innovations in doctrine and ceremonies. Reduced the Forests by good Laws to their right bounds. Reformed the encroachments and oppressions of the Stanery Courts. The extortion of the Clerk of the market. The compulsion of the Subject to receive the order of Knighthood against his will, or paying sins for refusal. Recalled the banished Exiles that had undergone the brunt, the chief let in the Prelates way to Rome. Settled a happy peace betwixt us and our Neighbour Nation, which the malignant Enemies of both, endeavoured to imbroile in civil wars which are grievous, yea which is worse, of Protestants against Protestants, one servant against another, and one brother against another, till both were consumed. Opened the Press for publishing the good and profitable labours of the godly; And inhibited popish books and pamphlets tending to reconcile us and Rome, or rather, as the truth is, to reduce us to Rome. Order for weekly lectures. Order for banishing Romish Priests and Jesuits, the grand Incendiaries in Church and state; And for securing the Papists, the professed enemies of King and Kingdom, Church and state. Removed the Bishops from voting in Parliament, and all Clergy men from temporal offices, which like a false bias in a bowl, wheeled them quite out of the way of preaching. Voted down Deans and prebend's, which were (many of them) too like the drones which eat up the honey which the painful Bees should live on. And since by several Acts of both Houses, abolished the Hyerarchy root and branch; The sole seat of Antichrist as some learned men do conceive. Ordered the suppression of Innovations in all Churches and Chapels in and about the worship of God. The removeall and abolishing superstitious pictures, images, crosses and other Relics and Monuments of Idolatry and Superstition. The advancement of God's holy word in all parts or the Kingdom. Passed other Acts also for the removing and punishing scandalous, corrupt and malignant Clergymen and blind guides; And sequestering their Benefices for the maintenance of godly and painful Ministers, in which there hath been an happy progress made already, whereby you have refreshed the bowels of many of us, and the souls of thousands of the people, blessed be God and you for it! against Pluralities and Nonresidency, For the due sanctification of the Sabbath, cried down by the Popish and prelatical party in their preaching, printing, and practise. You have Given liberty to tender consciences, burdened with unnecessary and scandalous Ceremonies, Opened a way for godly Ministers to exercise their ministry, to which God and man hath set them apart, so that many thousands may hear the joyful sound again in their ears, who were deprived of such blessed silver Trumpets, instead whereof they had but Rams horns, (too good a comparison for many of them) which many times sounded as terrible an alarm in their ears, as they sometimes did to them of jericho. You have procured from His Royal Majesty a Monthly Fast, published by His Majesty's Proclamation, in which like the New Moons Fast or Feast of Trumpets, the silver Trumpets of the word are sounded, and the sacrifice of prayer and praise are offered up unto God. Your great care for the safety and peace of the Kingdom, For the relief of now gasping Jreland, For supply for our Armies, Ordinance for securing Malignants the Papists great friends, and sequestering their estates that they may not be employed against, but for the public good.  
The oath for discovering of Papists, 
Pits were digged for the Righteous, gallows provided for Mordecai's, because they would not how to Hamaus, dens of lions for daniel's, because they would not leave praying,; fiery furnaces for the three children, because they would not worship the golden Image; dungeons for Ieremy's, because they would preach the truth with boldness. Mr Cal Feb. 23. in his Serm.  a very necessary instrument; You have given a call to our dear brethren of Scotland, who we hope through God's blessing, will be a great means of reducing public enemies to due obedience, or justice, and settling an happy peace with truth in this and the other Kingdom. Called an Assembly of grave, learned and godly Divines, in whose good (though slow yet safe) proceed we much rejoice. Your endeavours to suppress erroneous opinions tending to libertanisme, which we humbly desire may be more vigorously prosecuted before it be too late. The happy concurrence of the Right Noble Peers, with the truly honourable House of Commons in their Honourable proceed. Whose faithfulness to God, their King and Country (when many rotten and treacherous hearts have deserted the Public Cause, their trust, and consciences) makes you so much more honourable in the eyes and hearts of all the godly and well affected in all the 3 Kingdoms, I may say in all Europe, and them more infamous to all ages. The happy and timely discovery of many grievous snares, broken by your great vigilancy and industry and the prevention of many most desperate designs against this Kingdom, so that our isack's are delivered and the Rams are caught in the bush, and as the wise man saith, 
* Pro. 11, 8.  The Righteous is delivered out of the trouble, and the wicked cometh in his stead. And to name no more the renewing of our Nationall Covenant, to which add also, our late solemn league and Covenant, for which, we hope, the present and future generations will have cause to bless God for you and our Renowned Brethren of Scotland (so prudently made and commended to us by your Honourable House) to bring back again all Israel to worship the Lord their God in jerusalem, who were too many of them making a Captain and turning back again into mystical Egypt, which Covenant gave the rise to this ensuing plain, unpollished discourse 
* This was published formerly with the Epistle, and now at the request of some, some what altered in the Epistle chief. Homo sum, errare possum, ●ereticu●esse nolo.  (fitted and intended only for a country Auditory, where it is a commendation to speak in the most plain and vulgar terms) which in all humility I present unto you (worthy Patriots) not as Patrons, for if it be the truth of God, as I trust it is, he is the Patron of it and will defend it: if any error be found in it, I disclaim it, and think the work itself too slenderly performed, for so judicious persons as you are known to be, but only, as his handful of water to a great 
* Artaxerxes.  Prince, the widow's mite, a little goat's hair, as a testimony of my humble observance and thankful acknowledgement of the unwearied labours, continual care and zealous endeavours of the Noble Peers and yourselves (who still continue faithful and cordial with this present Parliament) for the public good, as also for the particular favour of divers worthy Members of your House towards myself.  
And surely if you go on with all good speed to procure and add these things to all the rest, which are humbly desired, viz. To provide for the comfortable subsistence of those godly, painful orthodox Ministers, who lie under much discouragement and distraction through a miserable incompetency. And Provide, That Priests and Jesuits be quite banished the Land. And that Church Papists (the most dangerous enemies and underminers of Church and state) may be discovered by the late Oath in your ordinances for Sequestrations. And also all other suspected persons, And that the Laws be duly executed upon Papists. That Notorious offenders in Church and Commonwealth whatsoever they be, especially wicked Counselors and desperate opposites to the Parliament, (the Achans that hinder the endeavours of Joshua and I srael, the great Remora to the public undertake, and the great cloud that hides the face of God from us) be speedily tried, censured and punished according to the quality of their crimes; for what success can be expected so long as the Achans live? That Idolatry and Superstition, especially the abominable Mass be totally rooted out of this Kingdom, as you have in part done, blessed be God: 
Rome, jezabel mystical, Revel. 2.20. and 18.5.  For what peace so long as the whoredoms of Jozabell remain in this Land. That evil Councillors, the raisers and fomenters of the great troubles and distempers of the Kingdom, and of the absonce of His Royal Majesty from His Parliament, etc. (which all good Subjects are greatly grieved to see) to be removed from His Royal Person with the first opportunity. That distressed Ireland, whose condition is very much to be lamented, especially since the late horrid Cessation, be speedily relieved with an ample supply, where, as here, the blood of many thousand sonles cry to Heaven for vengeance, and to you for help against the mighty. That the peace of the Kingdom, that the power and privileges of Parliament, the lawful Rights and Liberties of the Subject be firmly settled. That considerable places be fully secured by approved men, and so trading quickened, to the relief of many thousands that now languish greatly under want. That none may be put into the Ministry or admitted to places in the Ministry, or in the Militia of the Kingdom, or any other places of trust, but such as do willingly take the late solemn League and Covenant, though some have made no conscience of violating that solemn obligation. That the blessed work of Reformation, with all good sped, go on and be perfected. That the Sacrament by some good provision may be kept from being polluted by unworthy persons, and all Ignorant persons be for their souls good compelled to learn the grounds of the true Protestant Religion. And that henceforth one pattern containing all the fundamentals of true Christian Faith and Obedience were made, which would be of manifest and good use. That your grave wisdom with the advice of the learned and godly Divines Assembled, would be pleased with all convenient speed to provide, that the people might have a sure rule to walk by in their worship of God, according to the word of God, that their minds may be settled and consciences quieted to a cheerful obedience, which would be a great inducement to many to join with us, who otherwise, I fear, will hardly ever be persuaded, That the residue of dumb, scandalous and Malignant Clergy men may be speedily and thoroughly proceeded against, and godly and learned orthodox men placed in their rooms. And that your wisdom would think of some good way for the admitting of godly and hopeful young men (who have prepared themselves and are willing) into the Ministry. That the laws and Ordinances against swearing, drinkennesse, whoredom and profanation of the Lords day, (crying sins, with which the land is filled, defiled, and under which it mourneth) be duly and strictly put in execution, by appointing and enabling special Officers thereunto. That you with the reverend Assembly of Divines would with all speed hasten the work of Church Reformation in point of Government and Discipline, as well as Doctrine and worship, That you would go on vigorously in the prosecution of your late Solemn League and Covenant and the Ordinance of both Kingdoms, published January 20 1643 and particularly for the thorough suppression and rooting out of all Sects, Schisms and erroneous doctrines, destructive to sound doctrine and the power of godliness, and tending to libertinism and disobedience to God and man. That our Armies may be quickened to be more active & follow opportunities which may be of unspeakable consequence: That reproachers and scorners of godliness and conscience by nicknames may be questionable and severely punished by a law: That you would be exceeding cautious of confiding in them about Treaties, who keep no Faith. That Arminianism and Socinianism, the enemies to free grace, and Rome's Decoy-ducks to bring in Popery be timely & throughly suppressed. That seandalous and Popish Magistrates that regard not the Execution of Justice, be removed, and approved just men, fearing God and hating covetousness and unrighteousness, be placed in their rooms in all places. That Contemners of your former good Orders be severely punished▪ Wakes and unnecessiry Alehouses and Playhouses the very nurcerics of vice and rendezvous for all profane wretches, be suppressed. That the joint consent and happy concurrence of the Noble Peers with your House, may be still continued. Especially that they and you would use all possiole means and speed, that His Royal Majesty may have a right understanding of your just desires and proceed, and would with the Prince be graciously pleased to return to His Parliament.  
All which I mention not to show you what to do, impute not such folly to your humble servant, but in all humility to spread before your wisdoms, what is by many thousands hearty desired & humbly craved, according as in your pious and deep wisdom, shall seem most agreeable to the rules of piety, true Christian prudence and polity, which surely will complete the blessed work of Reformation begun, make this a most slourishing Church and State, amiable to our God, glorious to our friends, terrible to our enemies, and make you and your Posterities renowned while this is a Nation.  
And because your difficulties be very many and great, therefore hear a word of encouragement from him who greatly honours you and your Assembly, and whose duty it is ex efficio speciali, to teach, instruct, exhort, reprove, etc. The cause you are about is eminently good and of great importance, God and all good men are on your side, and though your adversaries be many, mighty and politic, yet God, your Master whose work you are about, is stronger and wiser than they all, and one Jacob can do more with God for you, than 400. Edowites can do against you. And though our enemies should prevail yet ten times 
* See my View of the Solemn League, p 5. etc.  more yet cast not off your confidence in God, but remember that when we are lowest, then are we nearest deliverance, and when our enemies are highest then are they nearest destruction. And Honoured Worthies you have found God going along with you, so scattering your enemies, and furthering his work, even by their wicked plots and oppositions, that you should now greatly dishonour God and the cause, if you should suffer any thing to discourage you, or make you fear the perfecting of the long and much desired work of Reformation in its due time, only if Religion and the worship of God, and the discipline of Jesus Christ be first settled, than other evils how great soever will vanish away, till than it cannot certainly be expected.  
It is true, it is not possible it should be done in a trice, the greatness and exactness of the work, the great deal of rubbish in the house of God, both wretched persons and things; and the great oppositions which great and good works meet with, must of necessity make the work long. Wherefore, Noble Senators, arm yourselves with patience and resolution, always look as upon the work with one eye, so at God's glory and the public good and upon God's power, wisdom, goodness, promise, and faithfulness with the other, regard not the person and face of any, but Justice, God's glory and the Public good, and doubt not of a desired issue in due time, which is the humble and hearty desire of him who is resolved, to his utmost power, and to the last breath (God enabling) by all means lawful to maintain and defend the true reformed Protestant Religion, against all Popery and Popish Innovations, the King's Majesty's Person and Royal Posterity and Legal Authority, the power and Privileges of Parliament, together with their persons in all their just and good proceed, the lawful Rights and Liberties of the Subjects, etc. And endeavour the Reformation of Religion, etc. according to our late solemn league and Covenant against the enemies of God, the King and State, and shall till death remain,  
Your daily Orator at the Throne of Grace, THO. MOCKET.   

THE Nationall Covenant.  DEUT. 29.9. 
Keep therefore the words of this Covenant, and do them, that ye may prosper in all that ye do.  
THese words of Moses from God, to the people of Israel, contain a further reason of the exhortation delivered in the former Chapter, of performing Obedience to God's Commandments; which Reason or Argument is twofold; First, From the consideration of God's great and wonderful mercies and benefits vouchsafed unto them, in their deliverance out of Egypt, ver. 2.3.4. In their Journey in the Wilderness, v. 5, 6. and in the confines of the promised Land, v. 7, 8. Secondly, from their Faith given, or promise of Obedience made unto God, intimated in the word, Covenant, in this verse: Upon these two Grounds, God's goodness to them, and their promise to him, Moses doth in this Chapter press them to Obedience in these words▪  
Keep therefore the words of this Covenant, and do them,  
The words of this Covenant, is the Articles and Conditions which the people were, by virtue of this Covenant, bound to perform unto God. This Covenant, that is, That Covenant which the people of Israel, by God's appointment, made with God in the Land of Moab, vers. 1. which is there said to be another Covenant, beside, or differing from that which he made with them in Horeb, on Mount Sinai, where the Covenant was given, Exod. 20. not in substance (for so it is the same with that) but in respect of the persons with whom, even all those of Israel who were then unborn or unfit to enter into Covenant with God, v. 14, 15. And 2. In respect of the place, this being near the border of Canaan, in the Country on the outside of Jordan. And thirdly, In respect of the manner of revealing Christ, who is in this more clearly revealed then on Mount Sinai.  
The Propositions, or Points of Doctrine naturally arising from these words, are two, viz.  

Doctr. 1. That a Covenant, once made, must be faithfully observed. Or, Covenanters must keep touch with God.  
2. That this is the way to prosper: Or, Obedience is the way to true Prosperity.   
The former only is that which here I intent to insist upon, and shall include the other in the motives to this point: In handling of which, the Rules of Method do require that I do show you, before I come to Application,  

1. What a Covenant is, and the kinds of it.  
2. What it is to keep Covenant with God.  
3. How it must be observed.  
4. The proof and grounds of this Duty.   
For the first. A Covenant (to speak of it to the present purpose) is a solemn promise, whereby a man doth engage himself to God, to perform all that Obedience unto God required in his Word, by strength from Jesus Christ.  
1. I call it a promise, Because the party Covenanting, doth promise unto God Obedience.  
2. I call it a solemn promise, Because it is ordinarily made with some outward solemnity: Of this outward solemnity (which is for the greater ratification of it) we find divers forms in the sacred Scripture; Sometimes by Sacrifice, as a Seal of the Covenant with God, so Psal. 50.5. Sometimes with subscribing of hands, as Isai. 44.5. Sometimes by sealing it also, as Nehem. 9.38. Sometimes by an Oath, as in this Chapter, vers. 12. and 2 Chron. 15.12.15. Sometimes with an Oath and a Curse, so Nehem. 10.29. All forms bind firmly, only some in a greater degree, and lay a stronger tye upon the soul, than some others do, So that to break either, must be dishonest and damnable.  
3. It was added, whereby a man doth engage himself to God, for it lays a strong band and engagement on the soul, you have the phrase, Jere. 30.21. Who is this that engaged his heart to approach unto me, saith the Lord.  
4. To perform unto God (viz. in respect of sincere endeavour) all the obedience which God in his Word requireth of him; for otherwise, it is as good as nothing, to bind ourselves to obey God in somethings, and in othersome, to take liberty to ourselves, to transgress at our pleasure, It is universal obedience that God requireth, Deut. 5.33.  
5. Lastly, It was added in the description, By strength from Christ, or in the name of Christ, etc. All our ability is from him, and without him we can do nothing, that is, truly good and acceptable unto God, John 15.5.  
Now there is a double Covenant, Personal, and Nationall, Personal, is that which is presupposed and sealed in Baptism, and renewed in the Lord's Supper. The Articles whereof, are these two; 1. Faith in God through our Lord Jesus Christ; And 2. Obedience to his Commandments (the sum of which, is contained in the Decalogue, or ten Commandments) as a fruit of that our Faith in God. Nationall is, when a whole Nation, at least the generality, do thus engage themselves to the Lord, and such is the Protestation lately taken. Thus much of the first thing propounded, now of  
The second, What it is to keep Covenant, and wherein it consists.  
To keep Covenant with God, is to embrace and observe his Commandments, and that must be done inwardly and outwardly, and so by the whole Man.  
Inwardly, the Covenant is laid hold on, and observed.  
1. In the mind, by knowing, and believing them.  
First, By knowing the mind and will of God, and what he requires of us in his Word, which is the Book of the Covenant, Exod. 24.7. containing the Articles or Conditions of the Covenant on both sides, what we must expect from God, and what we must perform unto him, which are propounded by Moses the Mediator, and assented to by the people, Exod. 19 and a Copy of them fair Written delivered to the people, Exod. 20.  
Secondly, By Faith believing his Word, resting on his promises; For though Faith (being an affiance or fiducial resting on the promise of life) be an act of the will and heart, as well as of the mind; yet I place it here, because it hath its original the assent, in the mind, understanding and giving assent to the promise, as true and good.  
2. In the memory it consists, by retaining in mind, what the Lord requires of us, and what we must perform unto him; for we cannot keep our Covenant with God, unless we both know, remember, and bear in mind, the Articles and Conditions which we are to observe.  
3. In our wills by embracing of his Covenant; that is, freely, willingly, and hearty, making choice of God to be our God in Christ, our Father, and Sovereign Lord; and embracing these Conditions, upon which he is pleased to accept of us, to be his peculiar people; and which we engage ourselves to observe, and to our power, perform unto him, as most holy, just, and good, not only good and right in themselves, but good to us also, and all those that in conscience do observe them, Rom. 7.12.  
4. In our affections, we lay hold on the Covenant, and keep it, when we do not only assent to the conditions of the Covenant, embrace them, and resolve to observe them to our power, but do it out of love to the Commandment, joying and rejoicing in this Covenant with the Prophet, Jer. 15.16. delighting in it, fearing to break it, caring to observe it according to our promise and bounden duty. Thus we must embrace and keep the Covenant in our inward man, viz. In the mind, by knowing and believing it; in our memory, by retaining it, and meditating on it; in our wills, by embracing the conditions of it, freely and willingly, as just and good; and in our affections, by loving, joying, delighting in it, etc.  
Outwardly also, By obeying his Commandments by a hearty endeavour, in the whole course of our lives to observe and do them, Nebem. 10.29. They clavae to their brethren, their Nobles (as if you should say, The Parliament-men)— to walk in God's Law— and to observe and do all the Commandments of the Lord, and his Judgements and his Statutes. This is the second.  
Thirdly, How we must keep Covenant with God; for the manner and extent of our Obedience, viz. 1. Willingly and hearty, do every duty, every service we do unto God from the heart, with a ready mind, as unto the Lord, as Josiah did, who made a Covenant before the Lord, to walk after the Lord, and to keep his Commandments, and his Testimonies, and his Statutes, with all his heart, and with all his soul, 2 Chron. 34 31. It is certain, That in every good action there is tantum bonitatis, quantum voluntatis, so much goodness as there is willingness and hearty affection; therefore it is, that in every service God calls for the heart, Prov. 23.26. My son, give me thine heart, without which, all our services are but hypocritical, and the most plentiful expressions of Obedience little regarded by the Almighty: God is a spirit, and therefore looks on the spirits of men, and will be worshipped in spirit and truth, Job. 4.24.  
2. universally, In all things, as well in one thing, as in another; we may not observe some things, and omit others at our pleasure, for any worldly profits, preferment, or other respect whatsoever. Deut. 5.32, 33. Ye shall observe to do as the Lord your God hath commanded you, You shall not turn aside, to the right hand or to the left, Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live. etc.  
3. Constantly, Always: To this we are exhorted, encouraged, commanded, Rev. 2.10. Be thou faithful to the death, and I will give thee a Crown of life. Gal. 6.9. Be not weary of well-doing; to begin well, and afterward to fall off again, is fearful; what is it else but to return with the dog to his vomit, and with the Swine to the wallowing in the mire: better for such a man that he had never known the way of righteousness, then after he hath known it, to turn from the holy Commandment delivered unto him. 2 Pet. 2.21, 22. Better it is that thou shouldst not vow (he there speaks of things Arbitrary, and not such as are commanded and necessary) then that thou shouldst vow, and not pay it. This for the Manner. Now  
Fourthly, come we to the Grounds and Reasons why we must, having once entered into Covenant with God, be careful constantly to observe and keep it: And they are these, and the like:  
1. The Command of God, which is very clear and full in the Text; See also Yer. 11.6. Hear ye the words of this Covenant, and do them. Deut. 4.23 Saith Moses to Israel from God, Take heed to yourselves, lest ye forget the Covenant of the Lord your God, which he hath made with you. Psal. 50.15. Pay thy vows unto the most high. Eccles. 5.4. When thou vowest a vow unto God, defer not to pay it, for he hath no pleasure in fools; pay that which thou hast vowed. In these two last places it is spoken chief, if not only, of vows made of things voluntary and Arbitrary, that was in the power of him that voweth, before he vowed, to vow or not vow them unto the Lord; yet being once vowed, the vow must be kept: And if this bind in things Arbitrary, how much more in things necessary, and otherwise commanded? Also full to this purpose is that, Deut, 4.6.40. and 5.1, 2.32, 33 and 6.1. and in very many other places.  
Now we all ought to make conscience of the command of God, and carefully to observe and do it, in respect of our relation unto him, and dependence upon him, both essendo & operando, in our being, actions, and well being; which is wholly on him: He gave us a Being, when we had none; continueth that being, and the comforts of it, we do enjoy; and redeemed us, when we were worse than nothing, undone and lost for ever.  
2. We should keep Covenant with God, because of that solemn 
* Quia jam vovisti, jam te ad strinxisti, a iud tibi facere non licet. Aug. in Ep. ad Arm●n.  bond and tye that lieth upon our souls, whereby we have engaged ourselves to God, to be his, and only his for ever, to fear him and serve him for ever, Numb. 30.2. If a man vow a vow unto the Lord, or swear an oath to bind his soul with about, every oath, every vow binds the soul, lays a strong bond or engagement on it. If it be but a man's Covenant, no man may disannul it, saith the Apostle, Gal. 3.15. viz. By reason of the strong bond or tie it layeth on the soul: How much greater, think you, is the tye and engagement which the Covenant of God layeth on the soul?  
3. We must keep Covenant with God, that we may be like unto God, as we are exhorted to be, Ephes. 5.1. as in all other things, so in this we must strive to imitate and follow God, to be like unto him: Now concerning God we read, That he is faithful in keeping Covenant with us, Deut. 7.9 The Lord thy God is the faithful God, that keepeth Covenant and mercy with them that love him, and keep his Commandments. Psal, 111.5. He is ever mindful of his Covenant; as he promises, Hos. 2.19, 20. I will betrothe thee unto me for ever, etc. Therefore since God is faithful in keeping Covenant with us, we must be faithful in keeping Covenant with God, that we may be (as our duty is) like unto our heavenly Father, and thereby may approve ourselves to be the children of God.  
4. For this end we enter into Covenant with God at Baptism, renew it at the Lords Supper, and some other times, that we might keep his Statues, Judgements, and Commandments. God requires this, and we use it chief, as a help to further us in our Obedience to God: we are all naturally very backward, and apt to take any occasion to neglect our duty of obedience to God, and therefore do promise and bind ourselves, thereby to help and further us in our duty, as we use to bind men, to bring them into bond, who are apt to break promise: If we be to deal with an unfaithful person that is like to play fast and lose, to deny his promise, and fly from his word, we use to get him into bonds, and then we think all is sure enough.  
5. Breach of Covenant God accounts a great sin, and will severely punish it, therefore we should keep Covenant with God.  
1. He accounts breach of Covenant a great sin, though it be of covenant only betwixt man and man, and reckoneth it among the great sins of the Gentiles, That they were Covenant-breakers, Rom. 1.31. Psal. 55.20. 2 Tim. 3.3. what is it then to break Covenant with God?  
2. And as God accounts it a great sin, so he will severely punish it. So he threatened, Gen. 17.14. The uncircumcised man child, whose flesh in his forehead is not circumcised, that soul shall be cut off from his people: mark the reason, He hath broken my Covenant, saith God. Levit. 26.15, 16, 17. Saith God, If ye shall despise my Statutes— so that ye will not do all my Commandments, but that ye break my Covenant, I will even appoint over you terror, consumption, and the burning Ague— And I will set my face against you, and ye shall he slain by your enemies— Ezek. 17.15, 16. saith God of Zedekiah, Shall he prosper? Shall he escape that doth such things? Or shall he break the Covenant, and be delivered? As I live, saith the Lord God, Surely in the place where the King dwelleth that made him king, whose Oath he despised, and whose Covenant be beak, even with him, in the midst of Babylon shall he die: A grievous curse is threatened against this sin. Jer. 11.2, 3. Hear ye the words of this Covenant— Thus saith the Lord God of Israel, Cursed be the man that obeyeth not the words of this Covenant; yea, many curses, Deut. 29.20, 21-25. The Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man; and all the curses that are written in this book, shall lie upon him, and the Lord shall blot out his name from under heaven; and the Lord shall separate him to evil, out of all the Tribes of Israel, according to all the curses of the Covenant that are written in this book of the Law— Mark the grand reason of all this fierce anger of the Lord against such, vers. 25. Because they have forsaken the Covenant of the Lord God of their fathers.  
For breaking of Covenant, God caused Achan and all his to be stoned and burnt in the sire, Iosh. 7.11.15. and all Israel suffere I with him; they could not stand before their enemies, but were routed and smitten before th' m. For this very thing, saul's breaking the Covenant made with the Gibionites, though long before his time, God punished all Israel with three year's famine; and in the end, with the death of seven of Saith sons, 2 Sam. 21. therefore also God rend the Kingdom from Solomon, and gave ten Tribes to his servant jeroboam, 1 King. 11 11.  
All these things give weight to this duty, and the point in hand. Thus we have seen it opened what a Covenant is, what it is to keep it, and how: Also the point or duty clearly proved, That a Covenant once made may not be broken, but must be carefully kept. Thus of a Covenant in general:  
Now (with the good leave of the great Assembly) I will here take occasion to speak something concerning our Nationall Covenant, Vow, or Protestation in particular: And here I will first set down the Protestation▪ prudently commended to us by the Honourable House, in these words;  I A. B. Do in the presence of Almighty God, promise, vow, and protest, to maintain and defend, as far as lawfully I may, with my life, power, and estate, the true reformed Protestant Religion expressed in the Doctrine of the Church of England▪ against all Popery and popish Innovations within this Realm contrary to the same Doctrine; And according to the duty of my Allegiance, His Majesty's Royal Person, Honour, and Estate: As also the Power and Privileges of Parliaments; the lawful Rights and Liberties of the Subjects, and every person that maketh this Protestation, in whatsoever he shall do in the lawful pursuance of the same. And to my power, and as far as lawfully I may, I will oppose, and by all good ways and means endeavour to bring to condign punishment all such as shall either by force, practice, counsels, plots, conspiracies, or otherwise, do any thing to the contrary, of any thing in this present Protestation contained. And further that I shall in all just and honourable ways endeavour to preserve the union and peace betwixt the three Kingdoms of England, Scotland, and Ireland; And neither for hope fear, nor other respect, shall relinquish this Promise, Vow and Protestation. 
Touching this Nationall Covenant or Protestation, we may here observe and consider,  
1. What we here promise, and vow to maintain, and so what we here renounce.  
2. What it is to maintain and defend the true Protestant Religion.  
3. Why & for what ends, we entered into this Protestation.  
4. How far this promise and Protestation doth bind us.  
First, What we here promise, vow and protest, viz. divers things, which I conceive are in number 7. And the  
First, is to maintain and defend with our lives, power and estate. The true Reformed Protestant Religion, expressed in the Doctrine of the Church of England, against all Popery and Popish Innovations, within this Realm, contrary to the same Doctrine. I will not set down the principal Doctrines of the true reformed Protestant Religion, and the Anti. 
See M Ley his book entitled, A comparison betwixt the late Oath, etc.  Protestant or Popish Doctrines and Innovations, which we here protest against.  
I will only set down some Arguments and Reasons, why we should with our lives, power and estates, maintain and defend the true reformed Protestant Religion in the general, and consequently, every particular branch and part of it against all Popery and Popish Innovations, and every part and parcel of Popery, and they are these:  
1. Because God hath commanded it, and every one ought to make conscience of the commands of God, and to his uttermost power observe and keep them, JUDAS v. 3. It was needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith, viz. the Doctrine of faith, which was once delivered to the Saints: Not only contend, but contend earnestly, with all vehemency and intention of spirit, with all our might. To this purpose also is that of the Apostle to Timothy, 2 Tim. 1.13. Hold fast the form of sound words which thou hast heard of me, and 1 Cor. 16.13. Stand fast in the faith, that is, both in the doctrine and grace of faith. And no less is pressed on us, Levit. 18.4, 5. Deut. 4.40. and 5.32, 33. and 6.3, 17. and in very many other places. Ye shall keep my statutes, my iudgemonts, my ordinances. and commandments. And if we cannot without drawing guilt on our souls break the lawful, just and good commands of superiors, how much lesss may we break the righteous laws of God.  
2. Our eternal salvation is built upon this. There is no other Religion, no other way or means in the world by which we can be saved, Acts 4.12. 1 Cor. 15. ●. By which also ye are saved if ye keep in memory (or hold fast) what I preached unto you. If we deny, renounce, or forsake this, never look to go to Heaven, never hope to see the face of God with joy.  
3. God's glory is greatly promoted and advanced hereby, as by the deny all of the true faith or Religion, he is greatly dishonoured, it confirms others in their idolatrous, false or superstitious ways, and opens the mouths of the adversaries and wicked men to speak evil of, and blaspheme the truth and good ways of God.  
4. The true reformed Protestant Religion is the badge of the true Christian, and true servants of God, their Livery and Cognisance whereby they are distinguished from all I dolaters, Pagans, Mahumetans, Papists and Jews that still cleave to the Mosaical Rights, long since abolished by Christ: Yea, by the sincere embracing and profession hereof, the true Christians and servants of God are distinguished from all hypocrites.  
5. The Gospel (upon which the true reformed Protestant Religion, which we profess, and is established as the public doctrine of this Church of England, is undoubtedly built) was confirmed by many miracles from Heaven, and truly divine. Look throughout the whole Book of God, and see how many divine Ratifications there have been of the Gospel, and consequently of the true Religion, which we do now publicly, through God's great mercy, profess: It is the same with that of the Apostles and people of God in those first primitive times, and which our blessed Saviour himself taught, professed and sealed with his blood, and this should be a great inducement to us to embrace, maintain and defend it to the death.  
6. This hath been recommended to us by the blood of all the Martyrs, of our blessed Saviour himself, of his Apostles and Disciples, they all suffered for this, they loved not their lives unto the death, they willingly suffered the loss of all for and in the defence of it, and sealed it with their blood, stuck to it to the death, and so recommended it to us as a most precious jewel and rich treasure, much better than life itself, and surely this should much animate us to stick close to our Religion, the true Reformed Protestant Religion to the death, seeing we have so many thousands, yea hundred thousands that have died in the defence and cause of it.  
7. This hath hitherto and will ever preserve us. As it is our Religion for which we are maligned, hated and plotted against by the Papists and other Adrersaries of the truth; so it is that (or rather God, because of that) that hath hitherto preserved us in spite of all the Devils in Hell, and wicked men on earth, and all their hellbred desperate plots and malignant designs against it and us, that we have been and still are preserved, to the admiration even of the enemies themselves. And this will ever preserve and protect us if we stick close unto it, we have God's word for it, Rev. 3.10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the earth, to try them that dwell upon the earth. And if we deny or forsake this, never look to prosper, the promises even of temporal bleslings are made on this condition, that we stick close to it. See Deutr. 5.32, 33. and 6.17. and Chap. 28. Rev. 1.3.  
So that if either we regard the command of God, or the glory of God, or our own temporal or eternal good of soul or body, we must maintain the true Reformed Protestant Religion against all Popery and Popish Innovations, we must stick close to it, and maintain our Religion, unless we will lese soul, body, our estates, and all, at least the true comfort of all.  
And what do we protest against? is it not Popery and Antichristianisme, a doctrine containing many positions blasphemous against God and Jesus Christ, and destructive to all Christian Magistrates, Kingdoms & Commonwealths; a Doctrine (to use the words of learned Master Bolton in his Sermon preached at Paul's Cross) most false and accursed from Heaven, and is ever attended with this inseparable curse, that it will plague the Kingdom that nourisheth it, and pay it home at length with a witness, except some right, round and resolute course be taken in the mean time to root it out as in conscience, policy, reason and Religion it ought to be, which if once effected, would cut the thread of the Papists hopes for ever, making a party or faction here, cut the throat of all plots against the King's person, crush the Pope's heart for any probability or possibility of ever re-establishing, or erecting his accursed tyranny in this Island again, and preventing such most bloody, barbarous, and unheard of usage (or butchery rather) as there hath been of late, and still is in Ireland.  
Secondly, We promise, vow and protest with our lives, power and estates, to maintain and defend (as we are by our Allegiance bound) his Majesty's Royal Person, Honour and Estate, Rom. 13.1, 2. And there is great reason for it. Of each severally.  
1. His Royal Person; because as the Jews said of Josiah, he is the breath of our nostrils, under whose shadow we shall be preserved alive, Lam 4.20. We are all bound by the sixth Commandment to preserve, as our own person, so the person of our Neighbour, though our inferior, much more his who is our Sovereign, and the Lords anointed, who is worth ten thousand of us, as the people said of King David, 2 Sam. 18.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief pillar of the Commonwealth.  
2. His Honour, dignity and Majesty, that it may have its due respect, esteem and reverence which belongs to it, 1 Pet. 2.17. Fear God, honour the King, and that both inwardly reverencing him in the heart, Eccles. 10.20. and outwardly in speech, gesture and action, as Nathan and Bathsheba did Solomon, 1 King. 1.23, 31. We ought by the sixth Commandment to maintain the good esteem and dignity of our Neighbour by all good and lawful means, much more the Kings.  
3. His Estate, i.e. his just and lawful revenue or maintenance. The Apostle saith, 1 Tim. 5.17. that they that rule well are worthy of double honour, i.e. honour of maintenance as well as of esteem and reverence, much more he who is custos utriusque tabulae, the Father of the Commonwealth, and Sovereign Patron of the public good, whose care is for the whole Kingdom. So Rom. 13.6, 7. For this cause pay you tribute also, for they are Gods Ministers, attending continually upon this very thing, Render therefore to all their due, tribute, etc.  
Thirdly, We promise, vow and protest, with our lives, power and estates, to maintain and defend the power and Privileges of Parliament. What these are we may in part see in their own Declaration published Jan. 17 th'. and some others of theirs published since.  
And there is great reason why we should maintain them in all their just Rights and Privileges.  
1. Because these are the most happy Constitutions, and most effectual for the public good that this or any Kingdom can have. 
In his 3d speech in Parl. 1641. jan. 25. A Princely resolution. Earl of Strafford in his last speech on the Scaffold.  And this his Royal Majesty himself hath most Princely professed, That often Parliaments are the fittest means to keep correspondency between his Majesty and his people, and that He will always maintain their Privileges as his own Prerogative, and their persons as the persons of his dearest children: Yea, this was acknowledged and professed by the Earl of Strafford a little before his death. I did always think the Parliaments of England were the happiest Constitutions that any Kingdom or any Nation lived under, and under God the means of making King and People happy. Parliaments are (as one saith truly) the glory, safety and sinews of our Nation, the privileges whereof, if once impeached, farewell all that is glorious in free Subjects: These have been secunda Tabula post naufragium, the only means to save a sinking state, the refuge of the oppressed: The want and breach of which was a main cause of all our miseries of late years, and is now in a manner the only means of recovery.  
2. In these our welfare, Laws and Liberties, and the comfortable enjoyment of all we have is involved, we stand or fall with them, if they be broken and destroyed, we all extremely suffer and perish with them, if they be kept and preserved we prosper and flourish; therefore great reason we should endeavour what in us lieth to defend and maintain the power and Privileges of Parliament.  
3. They are persons chosen and entrusted by ourselves, to hear our cries, remove our grievances, supply our wants, settle our Religion and peace against the plots and do of all public and private enemies of Church and State, or ourselves; they bear the burden for us, spend their time and strength, employ their gifts and engage their estates, lives and all for us, and therefore we are all deeply engaged to defend and maintain them, and all their just and honourable actions, and stick unto them, to stand or fall with them: therefore it is that very many thousands from most of the Counties in this Kingdom and Principality of Wales, do in their Petitions offer Themselves, their Persons, Lives and Estates, to defend and maintain, as the King's Majesty, so his Parliament in all their just proceed for the public good.  
Thus we see there is great Reason, why we should with our lives, power and estates, by all lawful ways and means, maintain and defend the true Reformed Protestant Religion, the King's Majesties royal Person, Honour and Estate, and the Parliament.  
Those three cannot be separated without utter ruin or extreme danger to all three, 
The Declaration of Parliament, Jan. 17. 1641.  Therefore whosoever goes about to separate and divide these, the true Protestant Religion, King and Parliament, or doth give any council, or endeavour to set or maintain division or dislike between the King and the Parliament, is by both Houses of Parliament, declared a public enemy of the State and peace of this Kingdom, and shall be enquired of, and proceeded against accordingly.  
The Rebels in Ireland did most shamefully and impudently pretend, and still do in their Protestations and their Oath also, to defend and maintain the King and his Privileges and Prerogative, and yet notwithstanding their deep vows and solemn oaths they do clean contrary. Can they possibly be thought to be and stand for the King, that do most barbarously destroy, abuse and spoil his best Subjects, fire his Towns, take his Castles, Forts and Holds? You may be assured that whatsoever the Papist and their adherents and abettors here, do or may pretend, they have the same spirit and principles, and will do as their brethren and confederates in Ireland have done, if, and so soon as they have power and opportunity.  
It is a legal principle, That the King is the head and the Parliament the representative body of the Kingdom so that he that goes about to divide these, doth as he that cuts off the head from the body natural, or destroys the body natural, and yet says he loves the head, seeks to advance and honour the head.  
I must therefore here say as our Saviour in another case, These whom God hath joined together let no man put asunder. It was the policy and advice of a Machivilian to subdue an enemy, Divide & regna, divide them and you may easily overcome them and rule over them. A Faggot or bundle of sticks while tied together, there is no breaking of them, but take them a sunder and then you may easily break them all, one after another: So here while these 3. concur together, we need not fear all the adversaries in the world, the Pope, Spaniard, French, Papists, etc. but if these be divided by the cursed plots of the enemies, look for nothing but ruin or extreme dangers of ruin. And therefore it hath been and is the cursed endeavour of our Adversaries to divide betwixt these, between us and our Religion, and between the King and the Parliament, and betwixt the Parliamentary houses themselves to oppose one the other, and so betwixt the King and his faithful and most loyal people and Subjects. But let it ever be our endeavour to join and keep these together, and the blessing of him who is the God of peace and unity will rest upon us.  

Magna Charta, Petition of Right, and the Statutes therein specified Also his Royal Majesty both been pleased divers times in his Declarations graciously to promise all his good Subjects, that he will rule according to the established laws of the Land, a most Princely profession.  Fourthly, we vow and protest to defend and maintain the lawful Rights and Liberties of the Subjects: such are these, That no man may break open another man's house, chamber door, study, trunks, chests, imprison or arrest his person, or cease on any of his goods, but by authority of Law, That no tallage or aid shall be laid, had, or levied by the King or his Heirs in the Realm without the goodwill and assent in Parliament: That no person shall be compelled to make any Lones to the King against his will, That none shall be charged by any charge or imposition, called a Benevolence, without consent in Parliament, and such like.  
And there is reason for it; for these are the glory of freeborn Subjects, and that which doth difference us from slaves and vassals; take away our Liberties and bring in an Arbitrary power, that the Rulers will and pleasure must stand for a Law, and then wherein do we differ from the veriest slaves in the world; it therefore concerns us to defend and maintain our lawful Rights and Liberties, even nature and common equity binds us to it. So that were there no Protestation made and taken, yet we are bound as we are Christians by virtue of our Baptism to defend and maintain the true Protestant Religion against all Popery and Popish Innovations; as Subjects to maintain the King our dread Sovereign's Person, Honour and Estate; as good Commonwealth's men, the Power and Privileges of Parliament, and the lawful Rights and Liberties of the Subject.  
Fifthly, (and mark it well) we are here bound by our solemn promise, etc. with our lives, etc. to justify, Defend and maintain every person that maketh this Protestation in whatsoever he shall do in the lawful pursuance of the same.  
And there is great Reason for this also, that we should mutually defend each other; for if any suffer in a common cause, as the defence and maintenance of the true Religion, the King's Majesty's Person, Honour and Estate, the Power and Privileges of Parliament, etc. all suffer in him, and therefore all and every one should stand for him, 
So did the Grecians and Barbarians, when they went with Cyrus against the Persians. Suid.  as for themselves. The very Heathens would not be wanting to their Country, but in a common cause were willing to do or suffer any thing, even the greatest dangers; and Christianity should not make more slow, but forward to all civil duties tending to the public good, upon better and higher grounds than nature can afford, viz. out of conscience to God's command, true Christian love to our Brethren and Country, etc.  
Sixthly, under the like engagement, we promise, vow and protest, To oppose and hinder, and by all good ways and means endeavour to bring to condign punishment all such as shall either by force, practices; counsels, plots, conspiracies or otherwise do the contrary of any thing in this present Protestation contained. As for instance, if (which God forbidden) we should see or know any person that should rise up against the King or Parliament, wilfully infringe their just and good orders and privileges, or endeavour to set or maintain division or disaffection between the King and Parliament, or betwixt the three Kingdoms of England, Scotland and Ireland, be his pretence (as Papists and Popish persons want not excuses and colourable pretences) he is declared a public enemy of the State and peace of the Kingdom, 
See the Declar. of Parl. jan. 17. 1641.  and we are by this Protestation bound by all lawful means to bring such a person to condign punishment.  
So again, do we see or hear any, seeking wittingly and wilfully to disgrace, suppress or bring into contempt the true Reformed Protestant Religion, or to vent and advance Popery, or Popish Innovations within this Realm, to set up any wooden, stone or painted Image, Cross, or other scandalous resemblances, we are by virtue of this Protestation bound by all lawful means and ways, according to the rules of Christian wisdom and prudence, to bring that person or persons to condign punishment for his demerits.  
And we have warrant for this in the word of God. Husha● the Archite did prevent the dangerous plot against David and discovered it to him, 2 Sam. 17.7, 8, 15. etc. Mordecai discovered treason against Ahasuerus, Hest c. 6. You the very Pagans would do thus, endeavour to bring to deserved punishment those that were enemies to their Idol gods, Religion, King, Country or publick-wealth. And God's word requires this of us, Pro. 24 21, 22. My son, fear thou the Lord and the King, and meddle not with them that are given to change, that is, to bring in any Doctrine, worship or discipline, or any thing contrary to the true Religion or word of God, and the wholesome and good Laws of the Land, especially such as are fundamental; for their calamity shall rise-suddenly, and who knoweth the ruin of them both.  
Yea in case of seducing from the true to false Religion, or worship of God (as is well observed by a godly 
* M. I. G.  Divine) it is clear that we must bring any to punishment, how near or dear so ever unto us. See Deut. 13.6, 7▪ 8, 9, 10. If thy Brother the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom entice thee, saying let us go and serve other gods. Thou shalt not consent unto them, nor hearken unto them, neither shall thy eye pity them. Our love to God and the true Religion, aught to overrule our affections to our friends and natural Parents in the flesh, much more our affections towards others, which our Saviour confirms, Mat. 10.37. He that loveth Father or Mother more than me, is not worthy of me, and he that loveth Son or Daughter more than me 〈◊〉 not worthy of me.  
And in case of the public weal, if any person be an enemy to it, and will not be reclaimed, our affection to our Country, and the Commonwealth must overrule natural and private affection even to such as are near and dear unto us: and Cicero an Heathen determines this among other cases, 
Cicero de Ossicijs l 3.  That if a man's own Father would betray his Country, and do any thing that tends to the apparent ruin of the Commonwealth, he must not keep silence, but prefer the safety of his Country before a Father, and endeavour to hinder him, or complain of him. This is just and reasonable, for a public good of such concernment ought to be preferred before a private.  
Seventhly, we also promise— In all just and honourable ways to endeavour to preserve the Union and Peace between the three Kingdoms of England, Scotland and Ireland. And there is great reason for it, because they being now (as it were) one, the division of them or disturbing their peace, is the way to ruin all, especially in these evil times, when all our forces united together will be little enough and too little without Gods more than ordinary assistance, to preserve our peace, yea to keep them from sinking and ruin by the common enemy to our Religion, to our King and Kingdom.  
And this is the first thing I here promised to speak off, viz what we do here promise, vow and protest. Now for  
The second, What it is to maintain and defend the true Protestant Religion, or Doctrine, and oppose the contrary, viz. in our hearts to believe, embrace, love, profess and walk according to the Rules of the true Reformed Protestant Religion, to justify and defend the same, as occasion requireth and calleth on us, and to disavow the Popish Doctrine and Innovations which are contrary hereunto and set ourselves against it and them, or any that shall endeavour to attempt any thing contrary to the true Protestant Religion, the Person, Honour and Estate of the King, the power and Privileges of Parliament, etc.  
Thirdly, The grounds and reasons of making and entering into this Protestation or Nationall Covenant, are included in the preamble to the Protestation, to which I refer you for fuller satisfaction, only thus much here in a few words, I conceive it may be of use.  
1. To bind all true Protestants more firmly to God, his truth, ways and worship, and to prevent the growth of Popery and Popish Innovations, and in time to root out both, as in conscience, reason, Religion and policy we should, And this is a very special means to effect it; for this binds us not only to embrace, maintain and defend the true Religion, but also to reject Popery, yea to oppose it, and all such as seek to advance or uphold it.  
2. To discover all Popish persons, and such as stand disaffected to the true Religion, and the peace and welfare of the King and Kingdom, Church or State, that they may be dealt with according as to justice doth appertain.  
3. Thereby also the better to disappoint all the Adversaries plots and designs against true Religion, the King, Kingdom, Church and State. And  
4. To continue and increase the honour, peace and welfare of the same, to all which purposes this bond may be of special use, and the most effectual means to accomplish such blessed ends. Now,  
Fourthly, How far and how firmly this bond or Covenant bindeth us?  
1. How far, in respect of the ways and means to be used, and that is only to lawful ways, to do all these things as far as lawfully I may, and by all good ways and means, that is, by such ways and means as are warrantable by the Law of God, and the wholesome and good Laws and Statutes of this Realm. As for instance, when we see any Popery or Popish Ceremonies and Innovations in the Church which we have protested against, we may not in a violent and tumultuous way without any lawful call and warrant set ourselves against them and remove them, but by our prayers to Almighty God, and petitions to his Majesty, the honourable Assembly, or others in Authority, who are by Law enabled to remove the evils that we are bound to oppose, and rectify things amiss; Beside, God needs no tumultuous carriages, and unwarrantable ways and means to effect his work of Reformation.  
2. But how firmly doth this bind us?  
Answ. It binds us to keep it to the uttermost of our [Power, Estate and Lives] even to the death, so as no law of man, or power of any worldly Prince or Potentate whatsoever can absolve us from it. And we promise and protest in the close, that neither hope, fear, or any worldly respect, neither favour nor frown of men, neither promises nor threats, neither hope of gain, profit, pleasures or preferment, or fear of any worldly loss, trouble or the like (for all these as I humbly conceive are included) shall make us relinguish this promise, vow and Pratestation.  
And this solemn engagement is made in express terms in the presence of Almighty God, and so implicitly calling the Almighty God of Heaven and Earth, who hears what we protest, and doth see our intentions and purpose, and will narrowly observe our future actions, how we keep our solemn promise with his Majesty, to reward or take vengeance on us if we do not really, and for the future carefully endeavour by all lawful means and ways to perform our promise, vow and Protestation.  
And which yet further addeth weight to this engagement, it is made in the presence of the Congregation (yea and I may say of the Angels also) who are witnesses, 
Ps. 91.11, 12. Heb. 1.14.  and will testify against us one day if we willingly and wittingly break this our Covenant.  
And this also, our own hands or mark (which is equivalent) is subscribed and stands on record as a witness to God and men against that man that shall wittingly and willingly break his Protestation, so solemnly made, yea, and this Church, and these Walls and pews will one day rise up to condemn that man.  
Hear what God himself saith, of ordinary vows and promises, which are of a far inferior nature to this, Deut. 23.21, 23. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it, for the Lord thy God will surely require it of thee, and it would be sin in thee; That which is gone out of thy lips thou shalt keep and perform, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth: As for instance, if the Jew under the Law vowed unto God to offer a lamb, or bullock, or sheep or goat, etc. So now if any should vow or promise to God, That if such a business succeed well, if such a ship in which he hath a venture return home well and safe; if such a field of corn prosper and come well in, or the like, he will give so much to the poor members of Christ, or the like in way of thankfulness to God for his goodness towards him. Or if God do indeed deliver him out of such a trouble, sickness, misery or affliction, or the like, he will give so much to such a pious use, etc. Keep a private day of solemn thanksgiving to God, or the like, he may neither omit nor delay to do: according to his promise, saith Moses from God, Thou shalt not slack to pay (or perform) it, The Lord thy God will require it of thee. So again, Numb. 30.1, 2. This is the thing which the Lord hath commanded, If a man vow a vow unto the Lord, or swear an Oath to bind his soul with a bond he shall not break his word, he shall do according to all that proceedeth out of his mouth. And if promises and vows touching things voluntary, and of a far less and inferior nature, made only by a man's self alone, do so strongly bind, that God may 
* Just è exigitur ad solvendum qui non cogitur al vovendum. Bern. in Ep.  justly, and will require it of him, and punish him accordingly for breach of promise, in case he perform not; how much more doth such a solemn vow and Protestation as this is, made to God, in a thing of this nature (which Religion and reason binds us to observe, though there were no Protestation made nor ever thought of) how much more (I say) doth this bind us, and will God punish the wilful contemners or breakers of it?  
Wherefore brethren, you who have taken this Protestation or Nationall Covenant, and have therein implicitly called God to witness, and be your Judge to take vengeance on you, if you perform not your vow and Covenant to God, be sure the hand of God will follow you, if (which I hope I shall never see and hear of you) end eavour not to perform your Protestation and Covenant according to promise, but wilfully break it, and much more if also any should wittingly and willingly endeavour to hinder others that endeavour to keep their Covenant, and do wilfully distuibe them in their duty of maintaining the true Reformed Protestant Religion, or opposing and removing in a legal way any part of Popery or Popish Innovations protested against, suppose Images, and scandalous Popish Pictures, Crucisixes, and the like.  
And let such a man be sure, that if he perform not his part, but wilfully break it, oppose and hinder others, yet God will perform his part, God will bring the curse upon him which he hath implicitly wished in his Protestation in the presence of Almighty God, as he did bring on the Jews the curse which they wished to themselves, Mat. 27.25. And we know it hath laid heavily upon that Nation above sixteen hundred years. When Zedekiah had broken his Covenant with the King of Babylon, see what the Lord saith of him, Ezek. 17.15, 16. Shall he prosper? or shall he escape that doth such things? or shall be break the Covenant and be delivered? As I live, saith the Lord God, surely mine Oath which he hath despised, and my Covenant which he hath broken, even it will recompense upon his own head, v. 19 We have solemnly covenanted and promised, vowed and protested to God the King of Heaven, to maintain the true Religion, oppose all Popery and Popish Innovations; to the King on earth, to maintain his Royal Person, Honour and Estate; to the Parliament, to maintain and defend their power and Privileges, etc. And we may be sure, that man shall not escape, that wilfully breaketh his Covenant; but the hand of God will find him out, either here to his conversion, repentance and salvation, or hereafter to his condemnation.  
Wherefore brethren I beseech you all (and I hope and persuade myself you will) consider what you have promised in the presence of Almighty God, and do your best and heartiest endeavour to keep your Protestation: Oh let not any person draw guilt on his own soul by a wilful breach or careless neglect of his Protestation, I could therefore wish that every good Subject would have and set up a Copy of the Protestation in his own house, to mind himself so often as be goes in and out of his solemn vow and Covenant made to maintain and defend with his life; power and estate, the tine Reform Protestant Religion against all Popery and Popish Innovations, the King's Majesty's person, the power and Privileges of Parliament, etc.  
Yea all of you have in Baptism solemnly engaged yourselves to God to believe in him, love him, fear him, serve and obey him in all his righteous commands, to defend his blessed truth, and the professors of it, and consequently to oppose what in you lieth by all lawful means, all Popery, and Popish Rites and Ceremonies, and whatsoever is contrary to his blessed word and will; Thus every mother's child of us stands engaged to God, and be sure thou canst not wilfully break Covenant with God, and escape unpunished.  
Use. But let us come to speak more particularly by way of Application, to bring all home to ourselves, to work as on the head by information, so on the heart and affections by application, that the whole man may be put upon the conscionable practice of the duty, which is the end of preaching.  
And seeing a Covenant once made may not be broken, but carefully kept and performed, this may serve to reprove, to humble and to exhort.  
First, for Reprehension, and that of two sorts, wherein blaming others, I desire to chide and be humbled myself.  
1. Such as seemingly make or enter into Covenant with God, but do really break it. So do all, that having been baptised, do not live answerably. Circumcision is called a Covenant, Gen. 17. because it doth necessarily presuppose and seal the Covenant. Now Baptism is in the room thereof, yet how many break it? yea how few do indeed keep that Covenant, or that do in good earnest endeavour to keep it? Many, very many of them have also renewed that Covenant at the Lords Supper, re-engaged their souls again to God, and yet go on still in the ways of sin and Satan: In the Covenant we all engage ourselves to leave all sin, believe all divine truths revealed to us, and live holily in obedience to all his righteous and good Commandments; yet where almost shall we find a man or woman truly endeavouring to keep Covenant with God.  
The word Sacrament signified of old the Soldier's Oath, betwixt the Captain and the common soldier, which now is by long use applied only to this Ordinance of God, and so we give God the hand in the Lord's Supper: It is a Covenant with God, wherein we do all (as it were) swear, promise all faithful service to him, to be wholly at his command, and not to serve sin and Satan any longer: The very act of receiving or being baptised imports no less, and binds us to the duty, and so doth the Lord's Supper: Yet where almost is the man or woman that makes conscience of keeping his Covenant with God? Doth not almost every one run on still in his own ways, serve himself and his lusts, sin and Satan, as if he had never entered into Covenant with God, or made any promise of obedience, and so add unfaithfulness in breaking his Covenant with God? Yea, observe it, and we shall see many so fare from keeping Covenant with God, that they grow worse afterward than they were before they came to the Sacrament: so how many are there who lying on their sick bed, or in some great trouble or fear, promise and seriously vow, that if God will raise them up again, remove such or such an evil, they will become new men, etc. and yet afterward are as bad, yet worse than before? And may we not also say, There be many who having taken the Protestation or Nationall Covenant, yet are careless in keeping it; yea willingly break it, by causing and fomenting division and dislike betwixt the King and his Parliament, and good Subjects, by opposing and hindering the removal of scandalous Images and Pictures (some of which are most abominably evil and greatly abused by many, in whose hearts they stick faster than in the glass-windows or walls (though we hoped otherwise till experience proves it to be true) also by bowing towards (if not to) the pretended Altar, or East, etc. I say no more, but let every man's conscience be his own Judge.  
In civil contracts with men, men will be ashamed that have any sparks of ingenuity and common honesty in them, if they break their word and solemn promise with men, and should we not much more for breaking Covenant with God?  
If we had never received the Sacrament, neither the one nor the other, and so never entered into Covenant with God; yet it were sin to us (and sin is damnable) to disobey God, seeing we are all bound to yield obedience to God, by virtue of our Creation, preservation and sustentation, to be his and only his, to serve him, and him only for ever; but after Covenant with his Highness to sin against him, disobey his righteous and good commands (for so they all are) rebel against his Authority, is much more grievous, especially when withal we do serve sin and Satan, Gods and our own enemy. It was a great aggravation of Judas sin fore-prophesied, Psalm 55. That he put forth his hand against such as were at peace with him, and broke his Covenant, ver. 20. So it is a great aggravation of sin for a man that is in Covenant with God to break his Covenant, and lift up the hand against God, with whom he hath entered into terms and conclusions of peace, to disobey God with whom he hath entered into Covenant to obey and observe him in all things.  
To all such I may say as the Prophet Malachy to the Priests that broke their Covenant with God, Mal. 2.10. Why do ye deal treacherously every man by profaning the Covenant of God? And add as he doth there, ver. 12. The Lord will cut off the man that doth this. And as Jerem. 2.19. Thine own wickedness shall correct thee, and thine own backesliding shall reprove thee: Know therefore, and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord.  
2. Others there are that do really enter into Covenant with God, but seemingly break it, either out of ignorance, infirmity, want of watchfulness, etc. So do all the godly, all that truly fear God, more or less; though they often fail in their obedience, yet it is not wilfully, out of love and liking of sin, but out of ignorance, weakness, want of care, etc. but do never so sin, as wholly and wilfully upon meditation to break their Covenant with God, 1 John 3.9. He that is borne of God sinneth not, that is, whosoever is regenerate and truly godly, he doth not wittingly and willingly sin, he doth not love sin, and live and lie in sin, in the breach of Covenant as others do; the ground is, because his seed abideth in him, i.e. because grace is immutable, and ever working holy desires, purposes and endeavours to obey God and keep his Commandments, the Articles and conditions of the Covenant. The Covenant with Adam was broken and all forfeit and lost, because mutable; but the Covenant of grace hath for ground the immutable promise of God, that it shall never cease, Jer. 32.39, 40. Heb. 13.5. and Christ who ever liveth. If Adam had stood till now then that Covenant had not been broken, and all lost as it was; but Adam sinning, broke his Covenant, and lost all. But now Christ ever liveth; therefore all that are in the Covenant of grace, all that are in Christ shall ever live, John 14.19. Because I live ye shall live also. There are ever living desires, purposes and endeavours to keep Covenant with God, in respect of which unfeigned constant desires, etc. the godly ever keep their Covenant with God, so as they never break it wholly or wilfully with full swing of affection, with delight as others do, much less live, lie and die in sin as the wicked do.  
But secondly, because all unregenerate men wittingly and willingly break their Covenant with God made in Baptism, and renewed in the Lord's Supper, and now in the late Protestation or Nationall Covenant, and the godly do fail much in their duty, and do often in part break their Covenant out of ignorance, want of watchfulness or the like, either by omitting some duty commanded, or doing something forbidden, and in the manner of our obedience; therefore we have all cause to be humbled. Let me therefore call upon you all and upon myself to be kindly humbled for the breaches we have so often made in our Covenant. Oh! that we should break promise with God, 
* Absq, necessitate, remissio voti, non dispensation, sed prae varicatio est. Bern.  prevaricate with his Majesty, how should this grieve our souls? truly nothing will break a good heart more than this, to look bacl and see how unfaithfully, and how foully we have dealt with so good and gracious a God, and broken Covenant with him who is and hath always been so good and faithful to us and all his.  
And the rather should we be humbled, if we look upon the effects and consequents of sin, either in respect of God or of ourselves.  
1. In respect of God. God is angry and grieved, God is angry with all men's sins, but grieved especially with the sins of his own people that are in Covenant with him. It is with God as with an husband or dear friend: if all lothers speak evil of him, slight him, or disobey him, he can more easily bear it; but if the wife or some other friend that hath entered into a near league of friendship with him should speak evil of him, slight him— Oh! this cuts him to the heart, this grieves him sore, Psal. 55.12, 13, 14. It was not an enemy that reproached, than I could have borne it; but it was thou, a man, mine equal, my guide, and mine acquaintance, etc. Indignities and evil carriage from a near hand is most grievous, not to be borne: so here, breach of promise and unfaithful dealing from such as are in Covenant with God, is most grievous unto him. We have a notable expression full to this purpose, Ezek. 6.9. saith God, I am broken with their whorish heart (mark with whose) which hath departed from me, breach of Covenant in his own people is that (which to use the Prophet's figurative expression here) breaketh the heart of God; other men's sins grieve him, but the sins of his own people break his heart. Oh! when it comes to this, that God may say of us as there David of Absolom, as some say, or of Saul, as others think, in the type, and Christ of Judas in the Antitipe: It was not an enemy, a drunkard, a common swearer, an adulterer or any other open wicked man; but thou a Professor, one that hath entered into Covenant with me, etc. then fear what God saith of disobedient revolting Israel, Psal. 95.10, 11. Forty years long was I grieved with this generation, etc. to whom (or as the Apostle hath it, Heb. 3.11. so, i. e. therefore) I swore in my wrath they should not enter into my rest.  
2. It is lamentable also, if we consider the effect of it in respect of ourselves, that no tye will hold us. Had we seen that Bedlam man mentioned in the Gospel, breaking all his chains, certainly we should have pitied him; it is much more lamentable to see men, that no bands, no ties will hold them to God, but they break all, break their purposes, break their promises, break their solemn Protestation and Covenant made with God, their Covenants sealed at Baptism, and renewed at the Lords Supper, and now in another kind, in our Nationall Covenant; therefore how should this humble us, and make us blush, and be ashamed and confounded for our unfaithful deal with God?  
Use 3 Exhort. Be we therefore exhorted all of us, as to look bacl and be humbled for our failings and breach of Covenant for the time past, so to look forward, and for the future to give all diligence to keep Covenant with God, both our Nationall and Personal Covenant. And here something first by way of motive, and then of direction.  
First, beside what hath been already said, me thinks those considerations should be of force to quicken us to this duty by way of Argument.  
Motives. First, the consideration of the Party to whom our Covenant is made, and that is God, where consider these 5. things.  
1. His absolute Sovereignty over us. It is independent, universal, He is the most High God, possessor of Heaven and Earth, Gen. 14.19, 22. Me thinks this most absolute sovereign power over us to command, reward or punish us, should move us to a careful performance of this duty, of keeping Covenant with him.  
2. He is omniscient, and knows certainly what we have done, and how we engaged ourselves; yea (add this also) all our secret vows and promises we have made unto him, in the night, on our sickbed, in time of trouble, etc. Heb. 4.13. All things are naked and open unto the eyes of him (of God) with whom we have to do; therefore we should carefully keep Covenant with God.  
3. God remembers our Covenant, yea and all our vows and promises, though made long ago, and how often they have been renewed. Men many times, after a little space, forget what bonds and Covenants have been made unto them, so doth not God, Psal. 111.5. He is ever mindful of his Covenant. which although it be spoken specially of keeping promise with his people; yet it is also true, that he is ever mindful of what we should perform unto him, and looks for it at our hands as men look for their Rents at the days of payment; obedience is God's rent-penny.  
4. God will make us remember our Covenant, either here by threaten, terrors and troubles, or hereafter by torments. All crosses, losses, afflictions and troubles are to put us in mind of our Covenant with God. Men will call for their debts. All Covenants and promises are due debts to God, therefore he will call for them; Therefore it was, that when Jacob forgot or neglected his vow at Bethel, God put him in mind of it: And of notwithstanding all threaten, afflictions, troubles, men will not remember to pay their debts, perform their Covenant unto God here, he will make such feel his torments hereafter. God is most just and unpartial, that will not suffer breach of Covenant, if unrepented to go unpunished.  
5. Our promise and Covenant is made unto God, who is faithful as well as just, and will keep Covenant with his, Deut. 7.9. Know that the Lord thy God he is God, the faithful God, which keepeth Covenant, and mercy with them that love him and keep his Commandments, Psal 111.5. He is ever mindful of his Covenant. And if God keep Covenant with us, it is most reasonable that we should keep Covenant with him.  
Secondly, consider the quality of our Covenant with some other circumstances not mentioned before, all which add weight to this duty, and should quicken us to obedience.  
As 1. Our Covenants and promises are due debts to God. Now every honest man will be careful to pay his debts, to perform his Covenants and promises, Psal. 37.21. The wicked borroweth and payeth not again, that is, makes no conscience of keeping his promises; such a day I will repay it (saith he) but performeth not: But it is a sure note of a godly man to keep touch with God, as it is a note of a sincere upright heart upon consideration to be willing to enter into Covenant with God, to be bound to him: so it is a note of an honest and good heart to be mindful of his Covenant, and careful to perform with God.  
2. A Covenant is one of the deepest bonds that can be to tie us to God in obedience. God's omnipotency is tied by an Oath and promises, so that he cannot in respect of his Oath do that which otherwise he might easily do being omnipotent, and surely it doth as deeply and strongly bind us to God, to obey him, as it bindeth him to keep promise with man. It is one of the firmest and strongest ties that can lie upon us; and therefore we should be most careful to perform our Covenant.  
3. Think also on the witnesses. Our Covenant was made with God in the presence of Angels and men, the whole Congregation then present, and our own consciences. All men know that we have been baptised, and many have seen us at the Sacrament of the Lords Supper, where again we renewed our Covenant and promise of obedience to God. Now all these, Angels, Men, that Table, yonder Font will rise up in judgement against us one day, if we do not keep Covenant with God.  
4. It is a solemn Covenant, it was not made rashly, unadvisedly, upon sudden flash and heat of affection; but deliberately, upon meditation, after warning given, and you bidden seriously to consider of it, and the danger more especially of breaking our personal Covenant showed. Rash vows and promises, if lawful and in our power, do bind, much more such as are deliberate; therefore Joshuah 9.19. the Covenant which Israel had made with the Gibeonites, though gotten by fraud; yet Joshuah and the Princes durst not break it, v. 19.20. All the Princes said unto the Congregation (whose fingers itched to be doing with the Gibeonites) we have sworn unto them by the Lord God of Israel, now therefore we may not touch them, but this we will do unto them, we will let them live, lest wrath be upon us, because of the Oath which we have sworn unto them.  
5. The frequency of renewing our Covenant should make us more careful of keeping promise with God. Our Covenant hath been renewed again and again, so often as we have been at the Lords Table, and received the Sacrament, been at public or private Fasts and days of humiliation (for in all those we do if not expressly, yet implicitly and interpretatively renew our Covenant with God) but if we had never but once in all our life time, at Baptism only engaged ourselves to God in Covenant; yet were we firmly bound to obedience, much more being so often renewed. It is a grievous thing to think that a man should promise, and promise again and again, and still break all.  
6. The equity of the duty should make us more mindful of keeping Covenant with God. Is it not a most reasonable thing that God should be believed, loved, feared, served, obeyed? Is it not a most reasonable thing that sin should be left, abhorred, detested? Are not all his Commandments most just, righteous and good, so as no Laws of men in all the world are comparable unto them, Deut. 4.8. What Nation is there so great that hath Statutes and Judgements so righteous as all this Law which I set before you this day? See Rom. 7.12. That (even that Commandment that hit him full on the sore, wounded him at the heart, stroke at his bosom lusts, and discovered him to be but a dead man; yet even that) Commandment is holy, just and good; and therefore we should be unjust, unhonest, unreasonable, if we should refuse to obey or willingly break it. Again, God hath made a Covenant with us, we expect he should perform with us, every one would have God faithful to him, and keep Covenant with him, and is it not then a most equal thing that we should also keep Covenant with God?  
So is it not a most equal, just and reasonable thing that we should maintain and defend the true Protestant Religion, the King's Person, Honour and Estate, the Power and Privileges of Parliament, etc. Let me report it to every man's conscience, whether all the things protested be not just and reasonable?  
I may add this also, the riches of God's mercy in giving leave and making way for us to come before him again and renew our Covenant with his Highness, and his readiness to renew his Covenant with us again, with the whole Nation after all our revoltings and backsliding, and personally with ourselves in the Sacrament, setting to his Seal. For former miscarriages God might have discarded us and cast us off for ever, and never have been entreated of us any more; but seeing the Lord is pleased to continue our lives, and give us another call, to approach before him, offering to renew and seal his Covenant with us, if so be that now we will come in unto him, be cordial, and deal sincerely and faithfully with his Majesty for the future, how should this move us to be ever mindful to perform Covenant with him who is so good and gracious to us as he is?  
Thirdly, look on the examples of others that have gone before us, both godly and godless men.  
1. Godly men. We read of David swearing and truly endeavouring to keep Covenant with God, Psal. 119.106. I have sworn and will perform it, that I will keep thy righteous judgements. So the Church and people of God, even in the midst of great troubles and afflictions, Psal. 44.17, 18, 19 All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant. Our heart is not turned bacl, neither have our steps declined from thy way, though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death.  
2. As godly, so godless men have been careful to keep Covenants and promises at least with men: Pharaoh a Pagan King bids Joseph go and perform his Oath which his father made him to swear, though it was a long and chargeable journey, Gen. 50.6. And Herod, incestuous Herod that made no conscience of incest and murder; yet makes scruple of his Oath, he would not break his promise, Mat. 14.9. The King was sorry, never belesse for his Oaths sake.— You may observe it, that many mere natural men wholly destitute of the life of grace or any good conscience, will notwithstanding be very punctual in observing their Covenants and promises, though to their own damage and hurt, and should not this greatly shame men that have a name for Religion, and would be thought to be some body among the faithful, to be found unfaithful with God or men? What I shall mere natural, worldly, unbelieving men, in their kind go beyond the children and people of God? be more mindful of their promises and Covenants than the godly, than Professors are of their promises to God? Yea, shall the very Pagans outstrip us Christians in their deal with men? Oh'l let us blush and be ashamed, and repent and amend, lest the men of this world, yea the Pagans rise up in judgement against us one day and condemn us.  
Fourthly, think of the great good that hereby will redound 

To God.  
To Men.    
1. To God. It makes much for his glory: It gives him the glory of his excellency that he is worthy of it; of his power, wisdom, goodness and faithfulness, that he can, is able, ready and will keep Covenant with us; but Apostasy, revolting, breach of Covenant, and falling off again to former evil ways and courses is most derogatory to God's glory, and dishonourable to his Majesty, such a man doth in effect 
* Diabolum Demino pr●ponit, comparationem enim ●idetur egisse ut dicatur prenunciasse eum esse meliorem cujus rursus esse maluerit. Fert c. 5. de ●aenit.  prefer the Devil before God; for he seems to have compared and weighed them together, and trying both, at length pronounceth him to be the better, whom he chooseth again to serve.  
2. To men, and the good is either 

Nationall, or  
Personal.    
Nationall, to keep Covenant with God tends much to the good of the whole Land and Nation. There are great designs now on foot for the good of the Church and State: The Adversaries are many, mighty, extreme malicious, and exceeding busy, have most desperate and damnable designs against both, also the 
* Especially in july & August, 1641. when this was preached.  hand of God, the plague and 
* The small Pox, &c to this day in many places sweeping away very many.  other devouring diseases are rife in the great City, and in divers parts of this Kingdom. Now the conscionable performance of our Covenant with God, and particularly of our Nationall Covenant, will be the most probable means under Heaven to maintain the true Protestant Religion, to suppress and in time root out Popery, disappoint the enemies of this Church and State, further the great and long desired work of Reformation, and conduce much to the honour, peace, safety, welfare and prosperity both of King and Kingdom, of Church and State, and the salvation of souls.  
Again, we have prayed and do pray for the public health, safety, peace and prosperity, and who is now likely to prevail with God but they that truly endeavour to keep Covenant with him? Hos. 7.14. They have not cried unto me with their heart, when they howled upon their beds; They came before God in their troubles, cried mightily unto him, fasted, prayed, yet all this God esteemed but as the howling of a dog. What was the reason? verse 13. They have fled from me, they have transgressed against me. A Father cares not for the howling of a dog so long as the child cries not; he regards more the tears and cries of one child, than the howling of 20. dogs; wicked men in the Scripture phrase are dogs, swine, traitors, Rebels to the Majesty of Heaven and Earth, and therefore are not regarded by him; but the prayers of them that are faithful in his Covenant may do much good, Prov. 15.8. The sacrifice (which is also accompanied with prayer, and so both the sacrifice and prayers) of the wicked is abomination to the Lord, but the prayer (the single prayer) of the upright is his delight, their prayers may do much good for a Nation, both to remove and prevent evils and procure good. What is a Parliament, an Army, a posture of defence without this, though they be all of great use? 'Tis notable to this purpose which we have Job 42.7, 8. faith God to Eliphaz, My wrath is kindled against thee and against thy two friends— but▪ go to my servant Job,— and my servant Job shall pray for you, for him will I accept. It is the prayers of faithful Covenanters that do prevail with God for themselves and others.  
2. Personal, the good that will redound to ourselves is great and manifold.  
1. It will be for our credit. All the Country cries out against him that hath no care of his Covenant or promise, 
Sancti quidem & honesti pro positi ditatio, magna ruina est. retr. Chris.  that makes no conscience of his word, such a man was hateful to the very Pagans; but they commended him that was careful to keep touch; what a blot then and descredit is it not to keep Covenant with God? to promise and promise again and again, but perform nothing, Deut. 4.5, 6. saith Moses to Israel, I have taught you Statutes and Judgements as the Lord my God hath commanded me, Keep therefore and do them; for this is your wisdom and your understanding in the sight of the Nations, which shall hear all those Statutes, and say, Surely this great Nation is a wise and an understanding people. What were these Statutes but the Articles and conditions of the Covenant which we must observe? So Isay 56.4, 5. Thus saith the Lord to the Eunuches that keep my Sabbath, and take hold of my Covenant: Even unto them will I give in mine house, and within my walls a place and a name better than of sons and of daughters, I will give them an everlasting name that shall not be cut off.  
2. It will make for our peace and comfort. Conscience tells us we should keep Covenant with God, that ties and moves to duty: Now if we endeavour to do it truly, sincerely, universally and constantly, conscience cannot but justify, speak peace, and so afford comfort, Psal. 119▪ 165. Great peace have they that keep thy Law, and nothing shall offend them, Gal. 6.16. As many as walk according to this rule peace be on them, and mercy. If we willingly break Covenant, conscience (though it may for a time lie quiet and secure, being lulled asleep, etc. yet it) will cry out, and then no peace, no comfort to the wicked, saith God, Isa. 57.21.  
3. It will be for our safety. While we are with God and for God, God will be for us, and if God be with us who can be against us? Rom. 8.31. God will be his protection who keeps Covenant with him. Masters that have but a spark of goodness in them, will protect and maintain their servants in all their lawful undertake for them. Why? because they are their servants in covenant with them: so God will protect all his servants in all their do, according to his will, and at his command, because they are in covenant with him. He that hath the King's protection is kept safe from many arrest: so he that keeps covenant with God hath his protection, and thereby is kept safe from wicked men, sin, Satan, death and Hell, that none of them can truly hurt him, but rather their rage and endeavour shall turn to God's praise and his children's good.  
4. If we keep Covenant with God, than God will bless and prosper us. We see it in this very Text, Keep therefore,— that ye may prosper in all that ye do. So Deut. 7.12, 13. Wherefore it shall come to pass, if ye harken to these judgements, and keep and do them, that the Lord shall keep unto thee the Covenant, and the mercy which he swore unto thy fathers, and he will love thee, bless thee, and multiply thee, he will also bless the fruit of thy womb, and the fruit of thy land, thy corn and thy wine and thine oil, the increase of thy Kine, and the flocks of thy Sheep— and thou shalt be blessed above all people. So Levit. 26.3. to 13. and Deutr. 28.1. to 15. view them over, there are great things promised, outward blessings to them that keep Covenant with God. Excellent also is that place, Deut. 4.40. Thou shalt keep his Statutes and his Commandments (saith Moses) That it may go well with thee, and with thy children after thee, etc. Psal. 103.17, 18. The mercy of the Lord is from everlasting to everlasting (from everlasting predestination to everlasting glorification) but upon whom? upon them that sear him, to them that keep his Covenant, and to those that remember his Commandments to do them. Brethren, here are great things promised, and we all desire to have them, to live and prosper, and be ever blessed, why, here is the way to keep Covenant with God, me thinks all this should much inflame the worldly man's affections to enter into, and keep Covenant with God, seeing such things are promised to them that do so.  
5. If we keep Covenant with God, than God will keep Covenant with us: if we falter with God, and break Covenant with him, then will he break Covenant with us, and most justly may he do so, Deut. 7.12. It shall come to pass, if ye will hearken to these statutes and judgements (the Articles of the Covenant on our part to God) and keep and do them: That then the Lord thy God shall keep unto thee the Covenant, and the mercy which he swore unto thy fathers, Deut. 8.18. Thou shalt remember the Lord thy God (what is it to remember God, but to think of our Covenant of obedience to him, and do it? and mark what follows) That he may establish his Covenant which he swore unto thy fathers. So psal. 25 10. All the paths of the Lord are mercy and truth, i.e. all the passages of his providence are out of love, for good, and shall certainly be made good, be performed; but to whom? to such as keep his Covenant and his Testimonies. Brethren, would you have God to keep Covenant with you? then see that you keep Covenant with him.  
6. Know that whosoever doth keep Covenant with God, them will God own for his peculiar ones, Exod. 19.5, 6. Now therefore if you will obey my voice indeed, and keep my Covenant, then shall ye be a peculiar people to me above all people. Beloved, this is a great matter that God here promises, That if we will indeed keep Covenant with him, than we shall be his peculiar ones, as much beloved, as highly esteemed of God, as a most choice treasure is of men, that God, the great God of Heaven and Earth should so love, esteem and account of a man, a poor, weak, mortal, sinful man, this is wonderful; yet this you see he promiseth to all that keep Covenant with him.  
7. And for the future God promises great matters, and will certainly make them all good to all those that keep Covenant with him; they shall have Heaven, life eternal, immediate communion with and a full fruition of himself, who is the only alsufficient, independent good. We have his own word for it, Leu. 26.11, 12. and he cannot deny himself; Therefore a faithful man, that keeps Covenant with God, is a happy man, a rich man indeed; not so much in re, as in spe, in a present possession, as in future reversion, and sure promises; God himself, Christ, Heaven, glory, life eternal, all is his: If a man have a bond of a hundred or a thousand pounds from sure men, we say and that truly, he is so rich: so a faithful godly man is as rich as the promises, Heaven and eternal life, yea God and Christ, and all is his; and therefore he cannot but be most happy, who doth now in part, and shall fully enjoy him who is all in all. If a man had all the creatures, all the glory, pleasure and comforts of them all; yet that all were nothing in comparison of God, all without him could not content the mind of man, but God himself will fully satisfy it, which results from all the former.  
8. It will also be a point of wisdom to keep Covenant with God, Deut. 4.5, 6. Behold I have taught you Statutes and Judgements (the Articles of the Covenant betwixt God and us) keep therefore and do them, for this is your Wisdom and your understanding in the sight of the Nations, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith a * Father. 
Greg. Nazian. Orat. 53.  Let a promise made by a vow or Covenant be perfected by performance; for it is the part of fools to fail. Oh! my brethren, how should the consideration of this so great and manifold good inflame our hearts to this duty. That is the 4th. motive, the benefit.  
Fifthly, on the other side, think of the great evils that will follow upon the wilful breach of Covenant with God. God is greatly dishonoured, Religion, the peace, safety and welfare of the Land is extremely endangered, according to the greatness and generality of this sin; for if one sinner destroyeth much good, what will a multitude, a million do? beside the privation of all that personal good , and the positive displeasure and evils which God insticts on Covenant-breakers, which oftentimes lights heavy on men in this world, in their name, estates, bodies, consciences. See Leu. 26.15. etc. and Deut. 28.15. to 68 there are 54. verses together of dreadful plagues that God denounceth against Covenant-breakers, one of which well set on by the hand of the Almighty is enough to break the heart of the stoutest sinner, Jerem. 11.2, 3. saith God, Hear ye the words of this Covenant: Thus saith the Lord, cursed be the man that obeyeth not the words of this Covenans.  
Neither doth breach of Covenant with God always bring evil upon a man's self only, but upon others also many times, take one instance, 2 Sam. 21. because Saul broke the Covenant which Joshuah and Israel made with the Giboonites at their first coming into Canaan; therefore God brought on all Israel a famine in the days of David for three years together. There are divers things remarkable here, as 1. This Covenant was made not with Israel, God's own people, but with the Gibeonites, who were otherwise designed to destruction with the rest of the Canaanites. 2. It was not made in saul's own person, but by his Predecessor; and that 3. above three hundred and eighty years before Saul came to the Kingdom. 4. It was with a good intention in Saul, and out of his zeal for the children of Israel and Judah, v. 2. Yet God plagued all Israel and Judah with a famine for that breach of Covenant, no less than 3. years, year after year. The inference from hence is easy, that every one may see what a grievous thing it is to break Covenant with God. Consider all these things, weigh and ponder them well and seriously, and the Lord work them on your hearts, and make them effectual to quicken you and me to this duty.  
2. 
Directions to further us in the duty.  Now if there be any soul (that having entered into Covenant with God lately, and all that have formerly done it in Baptism) who unfeignedly desires and resolves to keep Covenant with God, let him hearken to these directions following, which may through the blessing of God not a little further him in the performance of this duty.  
1. Resolve upon it that it is a duty, and it must be done, Covenants must be kept, and that you will set about it, and are resolved to do it; Resolution will carry a man on far, and help much as in all worldly undertake, so in spiritual, and where a man is not resolved to go on, every little matter will take him off. That is the first.  
2. Red the heart of all it's base lusts, especially of its bosom lusts, labour to empty the soul of them. Our lusts are like unto Sampsons' locks, all the while Sampsons' locks were on, no bonds would hold him; but when they were cut off he could easily be bound: so here while our strong lusts remain in our hearts, no bonds, no promises or Covenants will hold us in obedience to God. You may see this in the Jews, Jerem. 42. 1, 2, 3. They came to the Prophet, desired him to ask counsel of God for them, what he will have them to do, and they promise very solemnly to do it, ver. 5. and 6. They said to jeremy, The Lord be a true and faithful witness between us, if we do not according to all things for the which the Lord thy God shall send thee to us, whether it be good, or whether it be evil, we will obey the voice of the Lord our God, to whom we fend thee, and they add a strong reason also why they will do so, that it may be well with us when we obey the voice of the Lord our God. Yet there was a bosom lust in their hearts, and therefore when the Prophet from the Lord told them what they should do that it might be well with them, they fall off, all their former solemn protestation would not hold, chap. 43.2, 3. Therefore labour to rid the heart of all base lusts, that like a false by as in a bowl will draw aside from God's Commandments.  
3. Know where the power both to be rid of bosom lusts that hinder, and to keep Covenant with God is, and seek it there where it is to be had, and that is in Jesus Christ, all our strength is in him, there is no power in ourselves, not so much as to think a good thought of ourselves as of ourselves, 2 Cor. 3. 5. God is the strength of his people, Psal. 28.8. and 37.39. and he will give strength unto them, Psal. 29.11. and 68.35. All the grace we have is from Christ by his Spirit, and all the obedience we do is by virtue of his grace in us, enabling us: As at first, all the strength we should have had, had Adam and we stood in him, was to be derived from him the first Adam: so now all the strength a Christian hath to do God any service is from Jesus Christ the second Adam, by virtue of a new Covenant made with us in him. It is not enough to bind a man's self in a bond of a hundred or a thousand pounds, the bond will not pay the debt, or enable the obliged to do it, there must be a stock of money, a power and way to raise it, or it will never be done: so here, now all our strength is in Christ; and therefore as joseph's brethren in their want, went to Joseph the Lord of Egypt, so we must go to Jesus the Lord of the Church.  
This is his Office, he is the Prophet and King of his Church; a Prophet to teach us, and a King to rule in our hearts by his Spirit, to subdue sin and mable to holiness; therefore he hath received gifts to give unto men, Psal. 68.18. and Ephes. 4.8. Therefore if disordered lusts stir in the soul go to Christ the King; as when there are disordered persons in a Kingdom, we go to the Magistrate to punish and curb them, so go to Christ for power against them, and for power to do duty, to keep Covenant.  
And as you look to Christ's Office with an eye of faith, so press him with his promise, he hath promised to subdue our enemies, sin and Satan, and to enable his to do valiantly, and his promise is confirmed by an oath, Heb. 6.17, 18. and 7.20. therefore fear not to speed.  
4. Exercise the abilities you have received already, and they will increase and grow greater, as we use to say, use legs and have legs, use strength and have strength: so use that little ability you have from him, and God will give more. To him that hath shall be given, Mat. 25.29. Do as well as you can, 
aquinas.  actus intendit habitum si nervosè fit, the act increaseth the habit and faculty of doing, if the power we have be put out in acting. I say therefore to you as David to Solomon, 1 Chron. 22.16. Arise and be doing, and the Lord will be with you.  
5. Get strong reasons for God against sin, Satan etc. for the true Religion against Popery and Popish Innovations, etc. for unless the judgement be clearly convinced, the heart will never come fully off, and much less go on evenly and constantly in the duty; and therefore get strong reasons why God must be believed, loved, feared, obeyed above all: so why sin must be left and abhorred, why this Religion must be embraced, professed, practised, justified, defended, and not Papistry, or any other Religion, and so for all other things protested.  
6. Renew your graces, as faith, repentance, and love often  
1. Faith, for ever the soul finds it true by experience, that as faith increaseth or declineth, so doth obedience.  
2. Renew Repentance, or sorrow for sin and former failings, often: To sinne once is too often, but to repent, sorrow for it many times is little enough; The oftener we renew our repentance and sorrow for our sailings and breaches of Covenant, the greater will be our sorrow, and the more our care to keep Covenant, and fear to offend for the future.  
3. Renew also your love to God and Jesus Christ: The more love to God and goodness, the more strength and readiness in the soul to obey God.  
7. Set up a spiritual watch in the soul over thine own heart, 
Jer. 17.9. & 42.3, 4, 6, 7. with 43.2, 3.  especially against the lusts to which thou art most prone, that the deceitful heart and lusts draw it not aside out of the way of God's Commandments. Every man hath a deceitful and dissembling heart, that is ever ready to dissemble with God and deceive itself: If any man hath a better thought of himself, he is so much the worse for that thought; and therefore have an eye to the Covenant, and look to thine own heart also, that it deceive thee not, and cause thee to behave thyself falsely in thy Covenant.  
8. Keep under a powerful Ministry and be frequent in the use of all God's Ordinances and religious duties. It is the means God hath appointed to keep men in the good way of obedience to God's Commandments. In 2 Chron. 15. we read that every thing was out of order, and there was no regard of the Law of God or man, and the reason is, ver. 3. because Israel was without a teaching Priest (dumb S john's, it may be, they had enough) but there was no teaching ministry, to instruct, direct and exhort them to duty, and as God's instrument to convey grace by his Ordinances, to enable them to obey God; for the teaching Minister is an instrument, by whose labours in the word, God is pleased to work grace in the hearts of his people, whereby they are enabled to duty.  
The Ministry of the Word, reading the Scriptures, prayer, etc. are the food of the soul. Now he that will labour or be able to work must eat: so he that will have strength to do duties acceptably and keep Covenant with God, must be frequent in the use of God's Ordinances: The soul must feed on this bread of life; and therefore brethren that you may be enabled to do the Lords work, and keep touch with God, live under a powerful Ministry, and be constant and conscionable in the use of it and all other means of grace. Let me exhort you as the Angel did Elias, Up and eat, so do you feed with savour and delight upon the Word, Sacraments, etc.  
9 Minds yourselves often of the Covenant, think serionsly with yourselves what you have done, and how deeply you have engaged yourselves to God, and work it on your hearts, that it may take a deep impression on your spirits, that it may never be forgotten; for if it be forgotten (though never so solemnly made) it will be broken; Therefore brethren mind yourselves of your duty, and often remember one another, 
Heb 3.13.  exhort one another. This will be of good use also: Men keep in mind their Rent-dayes, days of payment, and will sometimes put others in mind also, lest they miss and forfeit; and so should we do, lest we lose the benefit of our Covenant.  
Lastly, pray often and earnestly, and get others to pray for you also, and pray one for another. So did David for himself, Psal. 86.11. Teach me thy way, O Lord, I will walk in thy truth; unite my heart to fear thy Name. And Psalm 119.36. Incline my heart unto thy Testimonies. So verse 80. and 143. Also for others, 1 Chron. 29. when he saw a great willingness in the people's spirits, he prays, verse 18. O Lord God of Abraham, Isaac, and of Israel our Fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their hearts unto thee. So pray I also for you, even for every one that hath some good resolutions, and is in his heart purposed to keep Covenant with God. The Lord keep this for ever in the imagination of the thoughts of your hearts, and prepare your hearts to him. This God hath promised, Jer. 32.39, 40. Ezek. 36.27. there is great ground for prayer. Now we know that faithful prayer will avail much if it be fervent, James 5.16. the promise is made to it, and it is the work of Gods own Spirit and God cannot but hear the request of his own Spirit put up according to his will. I end all with that of King David to Solomon, 1 Chron. 22.16. Arise, and be doing, and the Lord will be with you. And that of the Apostle, Be not weary of well-doing; for in due time ye shall reap, if ye faint not. Amen.  
FINIS.