THE NECESSITY OF Agreement with GOD: OPENED IN A SERMON Preached to the Right Honourable the Noble House of PEERS assembled in PARLIAMENT, Upon the 29th of October, 1645. being the Monthly Fast. By C. BURGES, D. D. Preacher of the Word to the City of London.  Published in Obedience to an Order of their Lordships. 
LONDON, Printed by G. Miller for Philemon Stephens, at the Sign of the golden-Lion in Paul's Churchyard, 1645.   

TO THE RIGHT HONOURABLE HOUSE OF PEERS Assembled in PARLIAMENT.  
Most Noble LORDS:  
THE main design of this plain Sermon, is, to awaken men not yet agreed with GOD, out of their golden dreams of nothing but Halcyon days, and mountains of perpetual prosperity, which the almost innumerable glorious Victories heaped on your Armies, seem to promise. To effect this, I have endeavoured to put all upon the Trial of their Agreement with GOD, which being the soul of my Text, aught to be the chief subject of my Discourse. I have therein insisted most upon the examining our performance of the Nationall Covenant, which (notwithstanding your pious command, to whet the people upon it, every Fast day) is so much neglected, yea despised, that he is, by some, ranged among the dissolute, that now will take it; and, it is made one character of the godly party (which they who say, stand apart, appropriate,) to refuse it.  
Uniformity which we have Covenanted to promote, is become a scorn. And they who (being sensible of the mischiefs of no Government in the Church) press the settling of a Discipline according to our Covenant, do every where here, Rigid Presbyterians, Persecutors, worse than Bishops; and what not, but what they are? None know now how to Time things, but they who while out the times to prevent the settling of any thing at all.  
My Lords, it is our happiness, and your honour, that you have continued with Christ in his temptations, and remained faithful in the midst of a perfidious generation, when the enemy had his hour. For, what Tiberius once spoke to Nero and Drusus in the Senate, 
Tacit. Annal. lib. 4.  Ita nati estis, ut bona maláque vestra ad Rempublicam pertineant, may be much more said of you, who are so borne for the Public, that you are engaged in honour to promote that, what ever become of yourselves. There is no Public act of yours, if good, but the whole Kingdom fares the better for it; no evil that you commit, but all the Nation suffers by it. Be faithful unto Christ (who had never more need of your Zeal) and let him alone with your safety and honour, until he give you a crown of life.  
It is not enough that you act, when acted, unless you also quicken others to more expedition in that great business of the Government of the Church. It is not sufficient that yourselves come up to an Agreement with God, unless, as Josiah, you do your utmost with all vigour, to draw others into the same also. Nor will it suffice that you do good yourselves, if you wittingly suffer others to do evil against God and Christ, without exercising that authority which God hath put into your hands against them.  
You remember Galba, who though innocent of much harm, which passed under his name, yet because he permitted them to commit it, whom he ought to have bridled, or was ignorant of that which he ought to have known, lost reputation, and opened a way to his own destruction.  
The Lord of Lords guide, quicken and prosper you in all the great affairs which are under your hands, make you more and more zealous for Jesus Christ, that he may yet further honour you above all your Noble progenitors, and give you hearts so to improve this homely piece, that it may further your Account, and not rise up in judgement against you in the great day of the Lord Jesus: in whom I am, and ever shall be  
Your Lordship's most humble servant, C. BURGES.   

THE NECESSITY OF Agreement with GOD.  AMOS 3.3. 
Can two walk together, except they be agreed?  
I May begin my Sermon with the words of Cyril: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyr. Alex in loc.  This is a deep Riddle, and a dark speech. For better unfolding of it, be pleased to cast your eyes on the first verse of this Book, which will afford some light to these words, and to the whole Prophecy.  
There, you shall, first, meet a poor Herdsman of Tekoah (a City of Judah, six mile's south from Jerusalem,) to wit, our Prophet, a man bred up among Cattle, and a gatherer of sycomore-trees 
b Amos 7.14, 15. , suddenly 
* Amos ruborum mora distringens, repentè Propheta effectus est. Hieron. ad Heliodor.  called of God, as he followed the flock, and sent unto Israel; yea, to prophesy even at Bethel the King's Chapel, and Court; and, there, to denounce destruction to the King, and Kingdom, by the Assyrian; as, he after 
c Amos 7.9, 10, 11.  did.  
There also, shall ye discover the People to, and against whom he prophesied; namely Israel: not the whole progeny of Jacob, but only the ten Tribes revolted from Rehoboam. These, being the major part of Israel, carried with them that Name. Sometimes, they are called Ephraim, from Jeroboam their first King, who was of that Tribe; as, that party which adhered to the House of David, was named Judah, because that was the Family from whence sprang their Kings.  
That these Prophecies were directed to these ten Tribes, is further manifest by that of Amaziah, the Chief Priest of Bethel. Chap. 7.12, 13. O thou Seer, flee thee away into the Land of Judah, and there eat bread, and prophesy there: but prophesy not again any more at Bethel, etc. which shows plainly, that he prophesied only to Israel, in that place where Jeroboam the first had erected one of his Calves. There, Amos, for his boldness against the Calves, received many affronts from Amaziah the Priest; and, at length, a mortal blow with a Club, on his head, by Amaziahs' son, after which he was carried home to Tekoah, where he soon died of that wound, as we have it from Epiphanius 
d In vit, Prophet , and sundry others 
e Hieron. Doroth. Isidor. alijque. .  
In that first verse, thirdly, may you perceive the time when he prophesied. It was, in the days of Vzziah King of Judah, and in the days of Jeroboam the son of Joash King of Israel, two years before the earthquake, a most remarkable circumstance.  
The mention of those two Kings, discovers Amos to have been contemporaneous with Hosea, and Joel; yea, with Isaiah too, (whose Father he was not, although some have so conjectured;) albeit he began somewhat after them, and finished his course many years before them, by means of that untimely death, but now expressed.  
These Kings reigned long: Jeroboam, 41 years; Vzziah, 56 years, computing from the 16th year of his age only. To the end therefore, it might be more exactly known, about what time of their several reigns Amos prophesied, it is said, two years before the earthquake. This was at the time wherein Vzziah (being lifted up with his many successes) under pretence of extraordinary devotion for many victories obtained against the enemies of Judah, would needs go in person into the Temple and burn incense. The Priests withstood him, as attempting that, which was lawful for none but the sons of Aaron only. He grew wroth with them: Whereupon (saith josephus 
e Antiq. li. ●. ca 11. ) God smote the place with an earthquake, and him, by a beam of the Sun through a crevisse of the Temple, on his mouth, which broke forth instantly into a loathsome leprosy: for which he was not only thrust out of the Temple by the Priests, but himself also hasted to go out, and was put from his Government to the day of his death, 2 Chron. 26.  
The earthquake which then happened, shook all jerusalem, and was very dreadful. For, thereby a great part of a mountain on the west of jerusalem, in a place called Eroge, was torn off from the residue, and removed four furlongs out of it own place, and cast partly into the high way, and partly into the King's gardens, saith josephus. This, so astonished and affrighted the people, that they fled from it with exceeding great fear: so as, this accident became extraordinary famous in all judah and Israel.  
Of this mention is made, in Zech. 14.5. where, God threatening a sore judgement to the enemies of Christ, tells them, ye shall flee like as ye fled from before the earthquake in the days of Vzziah King of judah. This happened in the 27th of Vzziah, as is agreed by almost all Chronologers; who, with one consent, tell us, that it fell out at the same time that Vzziah was smitten with that loathsome Elephantiasis. 
junius indeed dissents: but his reason is easily answered. For, albeit Vzziahs' leprosy was very remarkable: yet, an earthquake, in Israel, was more rare, and accounted more prodigious. Lepers were common, but earthquakes never happened but upon some extraordinary occasion which concerned the general.   
Amos began his Prophecies two years before that Prodigy, which must needs be near the end of the reign of jeroboam the second, the son of joash, of the line of jehu. For jeroboam began his reign in the 15th year of Amaziah 
f 2 King. 14.23.  father to Vzziah, who lived 14 years after jeroboam began 
g Ibid. ver. 2. . And so, it must be about the 39th of jeroboam, when the word of the Lord came first to Amos.  
This exact calculation of time is here of great use: for it lets us in to a clear knowledge of the state and condition of Israel, at that time when Amos uttered these words. It was, when Israel, who had been often sorely plagued with foreign, and intestine judgements, were now, through God's melting compassions towards them, (for the Covenant with Abraham, Isaac and jacob,) much eased and freed of many pressures; their evil neighbours (who had invaded them, and encroached upon them) being vanquished, and dispossessed of what they had usurped, and all by the valour and industry of this jeroboam, whom God made a great instrument to save them, as is evident, 2 King. 14.  
At this very season (they not improving the mercy) God sends Amos to prophesy destruction to the whole Kingdom; and, to utter these words now read unto you, by way of appeal unto themselves to convince them of the impossibility of the continuance of that blessing, while they stood off with so much pertinacy from the Lord. For, if they should (as like enough they would) plead; Can these things befall us? Are not we Abraham's seed? Hath not God struck a Covenant with us? hath he not done many and great things for us? (Just as judah. Jer. 3.4, 5. Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth, will he reserve his anger for ever?) To which God makes answer, first, by way of concession, in the verse before my Text; It is true, You only have I known of all the families of the earth: that is, in respect of love, care, bounty and privileges. Secondly, by way of Commination of the greater judgement, as a just catastrophe of their ingratitude and rebellion; Therefore will I punish you for all your iniquities. And, lest they should think this to be strange severity; Thirdly, He appeals to themselves, making them the Judges in their own case, whether it were possible to be otherwise, saying; Can two walk together, except they be agreed? Which interrogation comprehends in it a more vehement denial than a bare negative could express, and must be resolved into this proposition; Two cannot possibly walk together, except they be agreed; Yourselves being judges.  
For the better clearing of these words, we must a little further inquire into the subject or Persons here spoken of; and then into the Actions here predicated of them, and (by way of supposition) attributed to them for the more full conviction of Israel.  
1. The subject is an aggregate, made up of several persons, or parties, here called Two. Who these Two should be, Expositors agree not. Some understand it of God and the Prophet; some, of judah and Israel; some, of God and the Assyrian, as agreeing to come up together to destroy Israel; others, of Salmanazer and Nabuchadnezzar agreeing to devour both Israel and judah. But none of these expositions seem so genuine and proper, as that which tells us that the expression is parabolical, and therefore must first be understood or supposed indefinitely of any Two that can be imagined to walk together; for the Appeal lies first in Thesi, whether they think it possible to be true of any Two in the world, not only men, but birds, beasts, any thing. This being first agreed upon, they are then to consider of what Two, in hypothesi, he here spoke this Parable; and, to whom, God meant they should apply this Apologue, in particular. And that is, to Himself, and them. For these two are more plainly declared before to be, I, and You. Ver. 2. that is, the Lord who spoke against them, and the children of Israel against whom he spoke Ver. 1. These are the two parties, by them desired, but by him denied, to walk together, they being not yet agreed as they ought.  
2. Let us also inquire into the Actions which here, by way of supposition, are attributed to these parties, and they are two, walking together, and agreeing together; this, being the ground of the other.  
1. Walking together, if we take it, in thesi, and in the first acception, imports any sociable, familiar, friendly congress or companying together, either in a journey, as those two Disciples going to Emaus, Luk. 24.17. or in some short walk of pleasure or delight; as, David and Achitophel, walking to the house of God in company. Psal. 55.14. Hence is it translated to signify Gods walking with his people in a way of mercy, which is here intended, rather than walking of his people with him in a way of duty: For however it be a walking together, that here is spoken of, yet God's intention hereby is to declare a kind of necessity of his walking contrary to them, by bringing on the Assyrian against them. And he is here giving a reason of it, because they being not agreed with him, he could walk no longer with them in ways of love and mercy, as he had hitherto done.  
Now, Gods walking with a people, contains in it these four particulars.  
1. His presence among them, leading and protecting of them by his providence and power. This is that Presence of God which Moses so much desired, and God promised, My presence shall go with thee, and I will give thee rest, Exod. 33.14.  
2. His taking content and special delight in that people with whom he vouchsafes to be in such manner present, manifested by communicating unto them the very secrets of his heart. The Lord thy God in the midst of thee is mighty: he will save, he will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing. Zeph. 3.17. The secret of the Lord is with them that fear him, and he will show them his Covenant. Psal. 25.14. I have called you friends, for all things that I have heard of my father, I have made known unto you. Joh. 15.15.  
3. His exceeding tenderness of them, and helpfullnesse to them in all those ways, straits and difficulties wherein they walk with him. All companions in travel are so. (If too walk together, if they fall, the one will lift up his fellow. Eccles. 4.10.) If any of the company in a journey be assaulted, sick, in any want; all contribute to his succour and supply. It is so with God in walking with his people. I will walk among you, and will be your God, and ye shall be my people. Leu. 26.12. that is, I will do all for them that a father can do for his children. I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. 2 Cor. 6.18. Hence that promise to all and every of them, When thou passest thorough the waters, I will be with thee; and thorough the rivers, they shall not overflow thee: when thou walkest thorough the fire, thou shalt not be burnt; neither shall the flame kindle upon thee. Isa. 43.2.  
4. His being constant in all this goodness towards them. Walking together imports, for the most part, a continued society, or constant progress in the same way; especially when applied to Morals or Spirituals. So we use to understand walking with God, walking in the spirit, walking in the flesh, etc. as is every where obvious in Scripture. So Gods walking with his people, implies a continual presence, a constant delight, an uninterrupted course of doing them good. I will never departed from them to do them good. Jer. 32.40. I will never leave thee, nor forsake thee, Heb. 13.5.  
So then, Gods walking together with his people, comprehends in it his special presence with them, his delight in them, his supplying of them, and constancy of all this unto them, as being indeed their God, and making them his people. For, this is a walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, together, per omnia, in every respect wherein two may be said to walk together, as the Septuagint well express it. But doth he thus walk with, and towards all! No, not with any; except they be agreed. I must therefore now explicate what agreement is, without which there is no such walking with them.  
2. Agreeing together importeth divers things; those, which are more apposite to our present purpose, are  
1. The making of peace with an adversary with whom we are at difference. Agree with thine adversary quickly, whiles thou art in the way. Mat. 5.23. Between God and sinners there is a variance, distance, enmity. Col. 1.21. This must be removed, 
h Ezek. 16.63.  and we reconciled. Acquaint now thyself with God, and make peace. Job 22.21. This is done when God, in Christ (laid hold on by faith) is pacified towards us; and we reconciled unto God by Christ, in the body of his flesh through death. Col. 1.23.  
2. A suitableness of disposition and harmony of affections. This is the great attractive of amity, and motive to familiar converse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c 
i Cyrll. in loc. . For very nature teacheth every creature to love, and consort itself with his like; a man, to associate with such as come nearest to himself in qualities and conditions. Yea, our English word bears so much in the very forehead of it. Hence, the Lawyers (who sometimes make use of the word, turned into Latin, as a Law term) tells us that agreeamentum, is quasi aggregatio mentium 
k Dr Cowel. Interpreter. : Which (however a great Antiquary 
l St Hen. Spelman, in Glossar.  and Philologist will not subscribe unto it) is enough to assure us that, where there is no harmony in affections, there will be no familiarity in conversation, no walking together: To be agreed with God then, is to come up fully to him in all suitableness of affections, namely, to love what he loves, to hate what he hates, to rejoice in nothing, to delight in nothing, to be grieved at nothing but what God rejoiceth, delighteth in, or grieveth at. If he love righteousness, so must they: if he hate evil, they who love the Lord must hate evil too. Psal. 97.10. Do not I hate them that hate thee? etc. Psal. 139.21, 22. And this, not by haphazard, as we say; but, out of knowledge and choice, as knowing what disposition he is of, and thereupon bringing our hearts to agreement with him. Therefore the 72. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unless they know one another. This Aquila well explains by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; unless they orderly accord together: which must import a knowledge of one another's disposition, and a due compliance therewith.  
3. The coming up fully to a person with whom we desire to walk, in all purposes, resolutions and conclusions; that, we purpose not one thing, and he another; he pursue one project, we another, but the same: that, what counsel we take, we take of him, and consult no other: what he would have done, and acteth in, we pursue fully with all our might. Thus the Jews fully agreed in casting out all such as should confess Jesus to be Christ. joh. 9.22. So they who are agreed with God, purpose nothing, resolve nothing, pursue nothing, but what he in his wisdom purposeth, resolveth and pursueth. They come fully up to the mind and will of God, as Caleb, Numb. 14.24. They have no projects, hold no counsels, mind no ends, use no means, but what appear to be of God and for God: resolving in this case, as the Apostle in another, (we can do nothing against the truth, but for the truth, 2 Cor. 13.8.) we can do nothing, project nothing, conclude nothing against God, but only for him.  
4. The mutual engaging of one another by Covenant, for ever. This is the completing of all agreements, when men, to prevent disagreements, cement themselves by an indissoluble League. So did David and jonathan; Their agreement grew up into a Covenant, that their love might receive no interruption or abatement. This was done twice 
l 1 Sam. 18.3. 1 Sam. 20.16, 17.  over, to make all more sure: and the reason is given, because each loved the other as his own soul. Where love makes the agreement, it will do all it can to perpetuate it. Thus God covenanteth with his people, That he will never departed from them to do them good, Jer. 32.40. And they (when they come up to a full agreement with him) enter into an everlasting Covenant never to be forgotten, Jer. 50.5. Yea, even wicked men perfect their agreements by a Covenant: witness those, in Isa. 28.15. who said, We have made a Covenant with death, and with Hell are we at agreement: which argues a Covenant and a full agreement to be all one, who ever be the parties that so agree.  
Thus you have an explication of the words in their latitude, with reference to their scope, to the circumstance of time when they were spoken, and to the condition of the Persons to whom they were directed. Now put all together, and it results to this main Conclusion, which I take to be the Doctrine of this Text. viz.  
How kind soever God hath been unto a people, by his presence with them, his appearing for them, and blessing of them, for a long time together; yet, there is no possibility that this should hold always, unless they be perfectly reconciled unto God, and come up to a full agreement with him.  
This is, I confess, a plain Point, but of such great and universal concernment, that should I spend the whole time allotted for this Exercise, in the very repeating of it over and over again, I might well avow it (as sometimes Latimer said, in a Sermon at Court, touching those words, Take heed, and beware of covetousness.) to be the best spent time, that ever I had the happiness to employ in such an honourable Audience; and, the best service that ever was performed to you, if God should please to set it home upon your spirits. But because such I should soon preach to the bare walls, by running such a course. I shall therefore 1. Give you some Scriptures that declare God's mind in this particular. 2. Add some Instances of Persons and Nations, upon whom this hath been made good. 3. Inquire into the Grounds why it must be so. 4. Shut up all with some Uses.  
1. For Texts of Scripture positively declaring this to be Gods will: one you have in Eccles. 8.11, 12. Though a sinner do evil an hundred times, and his days be prolonged: that is, not only spared, but abundantly blessed; (for all blessings are often comprehended under length of days 
m Exod. 10.12. Ephes 6 2, 3. Prov. 3 2. & for 16. Psal. 91.16. ,) yet, surely, I know (saith the Wise man) it shall be well with them that fear God, which fear before him: that is, they shall far well always, as being agreed with him (for, fearing of God, is put for covenanting with God; jer. 32.40. (But it shall not be well with the wicked, neither shall he prolong his days which are as a shadow; because he feareth not before him. He may prosper a while; but, a night of misery is drawing on, that will easily eclipse all his momentany happiness; and that, for want of agreement with God; which is the same with not fearing of God; as from that place of jeremy but now alleged, is fully manifest.  
Another Scripture you have in Prov. 11.18. The wicked worketh a deceitful work, but to him that soweth righteousness shall be a sure reward. Wicked men many times pretend very fair for God; they have many specious and glorious pretences to varnish over and carry on their private interests and self ends. They can work upon, and make advantage of every humour, of every season. If gain be the likeliest lure, Demetrius knows how to raise a whole City in an instant, to banish Paul and his company from Ephesus; if he but once tell them; Sirs, ye know that by this craft we have our wealth. This is argument enough to uphold the grossest Idolatry in the world, among men that care for no other godliness but gain, Acts 19 If Religion be in fashion, they can, with Herod, make great show of devotion, and court john Baptist with extraordinary respects, hoping that their fawning upon, and complemental complying with a man so eminent among the people, may make them pass for religious men, and carry on any design under colour of Religion, with which the multitude (they know) are some times more moved, then with their own gain or liberties. But, however they may cousin uncautious men for a while, yet, mendacia non diu fallent, hypocrisy will at length be unmasked, their gloze will be in time discovered; and then, all that they have done will prove but a deceitful work to themselves, as it was before unto others. Yea, their craft will deceive none so much as themselves. Only they who are upright and sincere with God, that sow righteousness, as men that are agreed with God, and are for God in uprightness, reap a sure reward, because God walks for ever with them. The end of such men is peace 
n Psal. 37.37. .  
As this is the Rule of God's proceed with particular persons, so is it the course which he professeth to hold with whole Nations and Kingdoms. Witness, jer. 18.9, 10. where he saith, At what instant I shall speak concerning a Nation and concerning a Kingdom, to build and to plant it (which is, to walk with it) if it do evil in my sight, that it obey not my voice (which is all one with not agreeing with him) I will repent of the good wherewith I said I would benefit them: that is, I will walk no longer with them. Tros Tyriusque mihi nullo discrimine agetur. This is God's Rule of walking with Persons and Kingdoms.  
2. Come we next to some instances and examples, of Persons and Nations with whom God hath so proceeded.  
1. For Persons. Look upon Eli and his house, Saul, and Vzziah, as sad examples in this kind. As for Eli and his house: God had done great things for him; and so, had walked with him very graciously for a long time together. The Office of High Priest was settled upon him by special grant of God himself, when in ordinary course it pertained to Eleazar 
o Num. 20.26. 1 Chro 24.1, 2. , (after Nadab and Abihu his elder brethren were cut off;) Ithamar, from whom Eli sprung, being the youngest 
p Num. 3.2. 1 Chro. 6.3.  son of Aaron; And, Eli the first High Priest of Ithamars' house, as Josephus affirms 
q Antiq. 5. ca ult. , and Abulensis 
r in 1 Sam. 2. q. 28.  proves. But when God saw the wickedness of Elies' sons, and his remissness towards them, God, after all this honour, sent him this heavy message, 1 Sam. 2.30, 31. I said indeed, that thy house, and the house of thy father should walk before me for ever: but now, the Lord saith, Be it fare from me. For them that honour me I will honour, and they that despise me shall be lightly esteemed. Behold, the days come that I will cut off thine arm, and the arm of thy father's house, etc. God first cut his family short, and then, after four generations, took that Dignity of the High Priesthood from his house. For, after Ahijah, Ahitub, Ahimelech (slain by Saul 
s 1 Sam. 23.16, etc. ,) and Abiathar 
t Ibid. ver. 20.  (put from the Priesthood by Solomon, that he might fulfil the word of the Lord which he spoke concerning Elies' house in Shiloh, 1 King. 2.27.) the Chief Priesthood was taken from Ithamars' line, and restored to Eleazar's family, by Solomon, who settled it on Zadok that descended from Eleazar 
u 1 Chro. 6.8. , in whose race it continued, not only until the Maccabees, but even to the last destruction of the Temple and City by the Romans. So severe is God towards those with whom he hath some time walked by eminent mercies conferred on them, if care be not taken to agree with him, as he requireth, upon receipt of those mercies.  
How God walked with Saul (our next instance) appears in part by that of Samuel, 1 Sam. 15.17. When thou wast little in thine own eyes, wast thou not made Head of the Tribes of Israel? And the Lord anointed thee King over Israel: and that, when he least expected it; while he was seeking his father's Asses. But this high Honour not drawing his heart to agreement with God, the Lord rejected him from being King, ver. 26. and repent that ever he had made him King, ver. 35. He had not reigned three years when this sentence passed against him, and began to be executed on him in a terrible manner. He held the Throne indeed 37 years after that doom pronounced, (for he reigned in all 40 years 
* Acts 13.22. ) but lived and died a most miserable forlorn wretch; being forsaken of God, haunted by an evil spirit, macerated with envy, and tearing himself with rage against David, crossed and cursed in every thing he went about: and, at length, when he saw three of his sons, Jonathan, Abinadab and Malchishua fall in one day at Gilboa by the sword of the Philistines, he fell upon his own sword, and became his own butcher, 1 Sam. 31.4. His son Ishbosheth (the only legitimate son that survived him) did indeed by the aid of Abner, mount the Throne, and made a shift to keep it two years 
x 2 Sam. 2.10. . But, Abner (upon a base quarrel) revolting, two of his Captains, Baanah and Rechab, murdered him upon his bed 
y 2 Sam. 4.7. , carrying his head to David to purchase their peace. After all this, God sent a sore famine upon Israel three years together, in the reign of David, for Saul and his bloody house, because he slew the Gibeonites 
z 2 Sam. 21. , contrary to the Oath of joshuah 
a Josh 9.15.  made to their Ancestors: which famine could not be removed, until David had delivered seven of saul's sons to the Gibeonites, who hung them up all in one day before the Lord in Gibeah of Saul, and so that plague stayed. Thus we see how contrary God walked unto Saul, both living and dead, because Saul made no better use of Gods walking with him in advancing of him to so much honour.  
Vzziah (our last instance) had great experience, in the former part of his reign, of Gods walking with him in a very gracious manner, so long as Vzziah sought the Lord in the days of Zechariah the Priest. For God made him to prosper, and helped him against the Philistines, Arabians and Mehunims, the Ammonites, and whom not? So that his name became great and formidable over many Countries: for he was marvellously helped until he was strong, 2 Chron. 26. But then, instead of coming up to God fully, his heart was lifted up unto his destruction, for he transgressed against the Lord his God, and went into the Temple to burn incense. Then God walked contrary to him with a witness. He smote the Temple and City with a most dreadful earthquake, which so amazed and affrighted the whole City, that they fled out of jerusalem 
* Zech. 14.5.  for fear of being destroyed by the fall of houses, or opening of the earth. And, by this earthquake, a part of the roof of the Temple was opened, whereby a beam of the Sun smote Vzziah on the mouth with a loathsome scab, that instantly broke out into a terrible Leprosy all his body over, which could never be cured to the day of his death: as was hinted before out of josephus.  
2. From Persons, let us ascend to whole Nations and Kingdoms. And first, look upon Israel in Egypt. How did the Lord redeem them thence, and walked with them even thorough the red sea, going before them in a cloud by day, and in a pillar of fire by night, and bore them as a man bears his son, in all the way that they went 
b Deut. ●. 31. , insomuch as within the space of a very few months, he brought them to the very borders of Canaan, even unto mount Hor, Numb. 20.23? But there, instead of coming up to a perfect agreement with God who had showed them such mercy, they fell to murmuring; wishing themselves in Egypt again, or that they might die in the wilderness, rather than adventure to go up and possess the Land which God had promised them, because they had heard of the Anakims and other Giants there, that would oppose and withstand them. For this, God instantly smote them with a very great mortality, and doomed them to a forty years' pilgrimage in the wilderness, that all who had murmured against him, might be cut off, before he brought their children into Canaan, Numb. 14.13. When they saw their error, and smarted for it by the plague, they who before would not go up, when commanded, would now needs adventure upon it when they were forbidden; telling Moses, Lo, we be here, and will go up to the place which the Lord hath promised, ver. 40. No, saith Moses, it is now too late: the Lord will not go with you; and the reason he gives them was this, because ye have turned away from the Lord, therefore the Lord will not be with you. They who would not agree with God, to go up when he bade them, found him now to walk contrary to them, when they were afterwards willing to go of their own heads: for, some of them who after Moses had forbidden them, adventured presumptuously up into the hill; but, the Amorites which dwelled in that mountain, came out against them, and chased them as bees, and destroyed them in Seir, even unto Hormah, Deut. 1.43, 44. self-willed obedience is but transgression.  
Afterwards, when God was again pleased to walk further with Israel thorough the wilderness; see how Moses expresseth God's tenderness to him, Deut. 22.10, etc. He found him in a desert Land, and in the waste howling wilderness: He led him about, he instructed him, and kept him as the apple of his eye. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him, etc. Here was walking with a people beyond all parallel. But when jeshurun waxed fat, and kicked, and forsook God which made him, and lightly esteemed the rock of his salvation; God would walk no longer with him, but abhorred him, hid his face from them, and a fire was kindled in his wrath that burned to the lowest hell, etc. Thus God's mercies abused turn into fury. God will not walk always with Israel himself, except He and they be agreed.  
I will not stay you with the story of Israel after it was divided from Judah. Their Tragical story is very well known. Let us a little behold the case of judah. How much God protected, blessed, exalted judah, and delighted to walk in the midst of her, none conversant in the sacred story can be ignorant. How fare he made josiah instrumental to carry on the work of a great and glorious Reformation, by purging the worship of God, cashiering Idolatry and Idols, rooting out of Sodomitry, restoring the Passeover, and entering into a solemn Covenant, causing all judah and Israel to stand unto it; who is such a stranger in Israel as not to know? Who would believe that such a work should end in desolation of the Kingdom so Reform; especially when josiah was so upright and sincere, that there was no King before, or after him, like unto him?  
Howbeit, even than it happened to judah, as afterwards to the Roman Empire, which by the piety and zeal of Constantine became Christian (but not in sincerity) yet met with ruin, instead of establishment. For, notwithstanding all this, judah never came up to a full agreement with God: their hearts never closed with him, but upon the first opportunity, under his son jehoahaz, revolted to Idolatry. Therefore the Lord, who had so highly exalted them, brought them down wonderfully 
c Lam. 1.9. , never leaving to walk contrary to them, until he had romoved judah out of his sight also, 2 King. 17.  
And albeit judah returned from Babylon, yet the last destruction of the Jews by the Romans was fare more bloody and fatal, than all their captivity under the Chaldeans. For, in the former, we read but of 26000 captives (2 King. 24.16. Jer. 52.30.) the number of the slain, being not so considerable, as to be recorded. But in the other, Josephus 
d Lib. 7. de Bell. jud. cap. 17.  tells us that there were eleven hundred thousand slain and destroyed, and ninety seven thousand taken prisoners; of which number eleven thousand perished by famine, many were cast to the wild beasts to be devoured, and others cut off by the sword on the Roman Theatres, merely to make them sport at their public solemnities and triumphs. And thus saith the same Author, that famous City of Jerusalem, which from the first foundation of it had stood 2177 years 
e Ibid cap ult. , miserably perished. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. neither her grey haired antiquity, nor her infinite riches, nor her universal fame all the world over, nor the great glory she obtained for Religion, could privilege her from such a catastrophe, when God, for her not agreeing with him, set himself to walk contrary to her. So terrible is God where great mercies have been greatly abused. Nor is it in vain when he saith of any people with whom he hath walked, Woe unto them when I depart from them, Hos. 9.12. It were easy to multiply instances of this kind. The seven famous Churches of Asia, yea, all the Eastern Churches who (God walking with them) were able to swim comfortably thorough all the bloody streams of the ten Persecutions of the Primitive Church, were at length drowned and devoured by their own errors, heresies, emulations, rents and schisms, and became a prey to the savage Saracens and Turks unto this very day. Germany, yea England too can furnish us with too many examples of the same nature, that all give testimony to this truth. But I forbear them, and hasten to the third thing propounded, viz. The Grounds of the point which we have in hand.  
3. The Grounds 
3. The Grounds of the Point.  and Reasons, why this is and must be so, are manifest in great part from what hath been before spoken in opening the nature of that agreement which is here intended. I shall therefore touch the more briefly upon them.  
1. Enemies not reconciled, will not walk together. Yea, nothing is more shunned than the company of an enemy. One house, yea sometimes one City, one Kingdom cannot hold them both. They flee one another as fare as they can. If they do meet, it is to mischief one another, as we see daily in Duels and battles. If they walk together, it is as Cain walked with Abel in the field 
* Gen. 4.8. , or as Joah with Abner, when Joah took him aside in the gate to speak with him peaceably, or friendly, but smote him on the fifth rib that he died 
f 2 Sam. 3.27. : or as the same Joab saluted Amasa, with one hand taking Amasa by the beard to kiss him, and with the other stabbing him to the heart 
g 2 Sam. 20.9, 10. . How then, can men who have not made their peace with God, nor come to any agreement with him, expect that he should always walk with them in a way of mercy? God and they are enemies by means of their wicked works. And that may truly be said of him and them, which himself once spoke of those three shepherds whom he cut off in one month. Zech. 11.8. My soul loathed them, and their soul abhorred me. Therefore, they walk contrary to him, and must expect that he will walk contrary unto them, Leu. 26.40, 41. Or, if he do walk with them, it will be as the executioner with a malefactor to the place of execution, as a Fowler with the birds, or as a Lion with his prey which he intends to tear and devour: When they go (saith the Lord of such as are not agreed with him,) I will spread my net upon them, and bring them down as the fowls of Heaven, Hos. 7.12. I will be unto Ephraim as a Lion, and as a young Lion unto the house of judah: I, even I will tear, and go away, I will take away, and none shall rescue them, Hos. 5.14. And, as one enemy takes delight in the destruction of another; because revenge is sweet, whatever it cost; so will the Lord, in the confusion of those whom sometimes he rejoiced over to walk with them for good. Thus himself expressly tells Israel, in case of disobedience continued, without making their peace and agreement with him, It shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to nought, Deut. 28.63.  
2. There can be no suitableness of affections and dispositions, where persons are not agreed. What one loves the other will hate, what one desireth the other abhorreth, what delights the one vexeth the other; If one of them be merry, the other will be sad, or sullen, or angry. And this must needs make them shun all walking and converse together. This also is the case between God and men until they be agreed. There is no suitableness of disposition, but rather an antipathy. If God love the good, and hate the evil, men will hate the good, and love the evil, Mich. 3.2. If God delight in him that is upright in his way, Prov. 11.20. the same man is an abomination to the wicked, Prov. 29.27. If they know he delights not in such or such a thing, they will make choice of that the rather: they choose that wherein I delight not, saith the Lord, Isa. 65.12. If God rejoice in doing good, they will rejoice in doing evil. When thou dost evil then thou rejoycest, jer. 11.15. And upon this ground it is, that God and they cannot walk together. For therefore it is that the Lord seems there to stand and wonder at his people's coming into his house; What hath my beloved to do in my house? as if he should say, what mean they to come so near me that are so cross to me in disposition? we can have no intercourse together, we must needs forbear company. There must be agreement in disposition, before there be a walking together with any content and affection.  
3. They who are not agreed, do ever cross, and clash in all their projects and designs; so as, if they do happen to converse together for a while, by reason of some common relations, or public employments, they will yet (underhand at least) undermine and thwart one another, as Hushai did Achitophel 
h 2 Sam. 17.14. . So it is with men whom the Lord is pleased sometimes so fare to walk with, as to make use of them in some special services that he sets them upon. They may perhaps carry on his work so long as God's way and theirs lie together, but they have ever a design of their own in their eye, contrary to God's design; and, they will carry on their own, whatever become of His. Therefore God useth them so fare as to bring his own counsels to pass by them; and in the conclusion, he falls upon them and breaks them to pieces, when he hath no further use of them. And so, he that can be content to walk with them, that is, to assist and prosper them while they be employed in doing his work, will walk no longer with them, when his work is done. Thus, God's end in sending the Assyrian as the rod of his anger against an hypocritical nation, was only to humble them for their sins. But, the Assyrian meant not so, neither did his heart think so. He meant to make a conquest of them for himself, not to subdue them unto God. The issue therefore was, that when the Lord had performed his whole work upon mount Zion, and upon jerusalem, he would punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks, Isa. 10.11. So, God's end in setting up jehu, to cut off the house of Ahab, was, to execute justice on Ahab for his Idolatries. jehu is willing to undertake the service, the reward whereof was no less than a Kingdom. And, so fare as concerned the destruction of Ahab, let jehu alone; he would not be long about it. For, no sooner was he anointed (although but in a private room) but he vigorously set upon it 
i 2 King 9.13. . But, when he had cut off Ahabs house, he so much minded a Crown, that, whatever his Zeal for the Lord was, he would rather be as gross an Idolater as ever Ahab was, then hazard the loss of a Kingdom so suddenly and easily gotten, by destroying those Idols which Ahab worshipped. Therefore, however God rewarded him according to his promise, with a lineal succession to that Crown to the fourth generation; yet, this word being made good, the Lord would walk no longer with him, but avenged upon the house of jehu that very blood which by God's command he shed in Jezreel, because of his hypocrisy and selfishness in the doing of it. And so, the Lord utterly destroyed both him and his house.  
4. Where there is no Covenant stricken, there can be no constant walking together, although there should be a kind of truce or temporary agreement for a season. Men that desire a firm and perpetual amity and intercourse, use to settle their agreement by the strongest bond of a mutual Covenant, as jonathan and David. Now then, when men will not come to a Covenant keeping, as well as a Covenant making with God, it is impossible they should long agree or walk together. Their hearts will fit lose from each other, and every trifling occasion will make a breach. It is an everlasting Covenant, that is the foundation of perpetual friendship, and of walking constantly together in a way of love. Therefore, when God would assure his people that he would walk with them for ever in a way of grace and love, he saith, I will make an everlasting Covenant with them, that I will not turn away from them to do them good, Jer. 32.40. And they also do the like with him. jer. 50.5. Come, say they, and let us join ourselves to the Lord in a perpetual Covenant that shall not be forgotten. Where then there is no Covenant smitten, there can be no constant walking together; because such are without God in the world, Ephes. 2.12. that is, without any solid interest in him, or league and agreement with him, that may be a foundation of constant mercy from him.  
And now (Right Honourable and Beloved) give me leave in the Use and application of this Point, to deal plainly and faithfully, as for God, and from God, before whom ye are come this day to humble your souls, and to seek of him a further blessing upon yourselves and all the three Kingdoms: yea, so to take hold of God, as to prevail with him to walk together with us in a way of blessing and mercy for ever.  
And first, this Point will help us to judge what is like to Use 1 be the issue and event of all those concussions and convulsions under which we labour, in this time of universal earthquake, that, at present, seems (to the eye of sense at least) to threaten the demolishing and swallowing up of all the Churches of Christ: and how fare we may expect Gods walking with us in our troubles.  
It cannot, without great ingratitude and impudence, be denied that He hath graciously walked with our Parliament all the time of their sitting (even five years together, within five days 
* This Parllament began, Novemb. 3. 1640. ,) to the admiration, if not envy, of the neighbouring Nations. Insomuch, as all other Protestant Churches and States that look Heaven-ward, have their eye and heart upon our Parliament, as jacob upon his Benjamin. For, as he accounted his life to be bound up in the lads life 
k Gen. 44 30. , so they reckon their welfare and happiness to be wrapped up in the safety and prosperity of this Parliament; even as all the Popish crew and profane Atheistical Belialists do measure their hopes by the good success of the public Incendiaries of this and the other two Kingdoms, in this bloody war of theirs for the extirpation of our Religion, Laws and Liberties all at once.  
How hath the Lord guarded, guided and enabled our Parliament to bring back from the grave, even a dead Kingdom, whose Laws and Liberties had yielded up the ghost; and, to revive Religion, which lay drawing on toward her long home, expecting every moment to breathe her last; Popery having long since prepared her winding-sheet, and the sovereign power being employed to draw away her pillows, and to close up her eyes!  
How marvellous have the outgoings of our God been toward our Armies even from the beginning, when it was more to bring an Army into the field, than now to lead it thorough the Kingdom! At the first taking up of this War, the Popish, plotting, destructive faction, looked upon the very Nobility and Gentry of this Kingdom who adhered to the Parliament, with as much superciliousness and scorn, as sometimes Tiberius and his Court-Parasites beheld the Roman Senators 
l O homines ad servitutem nati! , coming in a servile way to visit him, after he had, by the instigation of Sejanus and other lewd Counselors and companions in evil, to be rid of that great Council withdrawn himself from Rome, first into Campania, and then into the Island of Capres, where he might be most remote from the Senate, and more free to contrive the ruin of it, as well as to act wickedness at his pleasure with his minions, without interruption or control. If any were sent from our supreme Senate, or from the Army, with humble Petitions and seasonable advice, they were looked upon with so much contempt and scorn, as if they came rather to be made a sport to all the scum of mankind, then to offer any thing worthy the acceptance of reasonable men. And as for the generality of this Kingdom, they having been so much overawed and accustomed to an iron yoke of Arbitrary power, it was too too evident that the ancient English generosity of spirit, was degenerated into so much poorness and pusillanimity, that it was a very difficult work to draw together any considerable power at first, to withstand that strong torrent of violence and oppression, which had for so long time carried all before it, and broke down whatever stood in the way to oppose it, and began to plead prescription against all Law and Justice. Our condition therefore at that time (when the enemy presumed that none durst be so hardy as to appear in Arms against them) required more than ordinary spirits, to break the ice, and to appear in the head of an Army, or Navy, to give the first onset and charge against a party so great and puissant, so inveterate and subtle, so combined, so many years preparing, so many ways assisted, and so strongly backed and countenanced by the Royal Majesty, which they had also deeply engaged for the destruction of all that the faction had necessitated to take Arms in defence of the Royal Authority, as well as of the Laws and Common Liberties. Yet even then God stirred up some Noble and Public spirits from among the Governors of Israel, who offered to sacrifice themselves willingly among the people 
* Judg. 5.9. , whom God went along withal, and did great things by them, wherein we greatly rejoiced, what ever the unthankful world (apt to cry Hosanna, one day; and, stone him, the next) when their own turn is served, please now to bark to the contrary.  
But, this last Summer's successes have been beyond all expectation, and almost beyond credibility. The right hand of the Lord hath so visibly smitten thorough the loins of our proud enemies, that even themselves must confess, God hath every where sought for us against them. How many victories have been obtained! Towns and strong holds won and recovered! and the strength of the enemy how is it every where broken! This is so marvellous in our eyes, that we are like men that dream, scarce daring to believe our own eyes. Oh that we could more exalt our God, and give unto him the glory due unto his Name, for so many, so great, so glorious salvations afforded to his people by his own Almighty arm stretched out for them in so eminent a manner.  
But will God thus walk together with us for ever? He alone that is our strength, our buckler, the horn of our salvation, and our high Tower, grant it may be so: and cursed be that man who shall so much as in his secret thoughts desire it may be otherwise.  
Howbeit remember the Text, and remember the Doctrine which it hath yielded us, together with the Instances whereby it hath been abundantly confirmed. There must be an agreement (yea, another manner of ugreement than most are ware of) between God and us, before I dare promise any long continuance of his walking with us, as he hath hitherto done. Nay, I must pronounce the contrary from the Lord, and do here call God and all his people to witness this day of that I speak, namely that it is as possible for light to walk with darkness, for Christ to keep company with Belial, for one contrary extreme not to oppose the other, as for God and England to walk long together, while they be upon no better terms of agreement, than (for aught appears) they be yet come unto. Let our Parliament and Counsels consult, let our Armies fight and be as prosperous and expeditious as Caesar, when he every where made that good, Veni, Vidi, Vici: Let the enemy be every where routed, scattered and shattered all to pieces before our forces; yea, let the great City be never so strongly fortified, guarded, united, yet, unless God be really and fully agreed withal, I must say (mutatis mutandis) unto them and you, as sometimes Jeremy of the Chaldeans, who for a while were forced to quit their siege of Jerusalem when Pharaohs Army was upon their march against them; and when the people grew confident that now the worst was passed, and the danger was over; Deceive not yourselves, saying, The Chaldeans (I say, Cavaliers) shall surely departed from us: for they shall not departed. For though ye had smitten the whole Army of them that fight against you, and there remained but wounded men among them, yet should they rise up every man in his Tent, and burn the City with fire, Jer. 37.9, 10. It is not multitude or strength will do it: there is no King (therefore no Kingdom) saved by the multitude of an host 
m Psal. 33.16.  They are but vain words, to say, I have counsel and strength for the waare 
n 2 King. 18.20. . How soon can the Lord make that good upon England, which he once brought upon Egypt, Isa. 19.11. The Princes of Zoan are fools, the counsel of the wise Counselors of Pharaoh is become brutish, etc. Let them tell thee now what the Lord of Hosts hath purposed upon Egypt, ver. 12. The Princes of Zoan are become fools, the Princes of Noph are deceived, they have also seduced Egypt, even they that are the stay of the Tribes. The Lord hath mingled a perverse spirit in the midst thereof, and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit, ver. 13, 14. So that we see it is neither strength nor policy, Armies nor Counsels that can save a people not agreed with God. To all such the Lord saith, Woe unto them, for they have fled from me: Destruction unto them, because they have transgressed against me, though I have redeemed them, yet they have spoken lies against me; that is, they have made false protestations and vows unto me, of that fidelity and service which they never performed, (as some expound that of the Prophet) Hos. 7.13. Therefore, woe unto them. But you will perhaps plead; we are agreed with God, we have entered into solemn League and Covenant with him: What lack we yet? To this I answer, that it is not the making, but the keeping of a Covenant with all integrity and zeal, that argues our Agreement with God. For, as there be some, who in words profess to know God, yet in works deny him; So are there not none who make a great deal of stir to enter into a Covenant, and seem for a while to be as zealous as Josiah, to bring all others into the same bond also; yet are Covenant-breakers, and further off from true Agreement with God, than many of the ignorant brutish heathens, who are strangers from the Covenant of promise, without hope, and without God in the world 
o Ephes. 2.12. . For Covenant-breakers, are ever near of kin to haters of God, Rom. 1.30, 31. and so cannot truly be, nor said to be agreed with him.  
To the end therefore we may be the better and more Use 2 deeply humbled before the Lord this day, which is solemnly set apart for that purpose, let me add a second Use of Examination and Trial, whereby we may better discern whether yet we be agreed with God, or not, To search and try our ways 
p Psal. 3, 40. , is not only our duty, but the constant practice of all God's people. Now for trial, call to mind what hath been said in Explication of the Text, and Confirmation of the Doctrine. For I love to inculcate the same things, rather than to abound in variety, because I desire more to profit than to please.  
1. If we be agreed with God, we are reconciled to him. Rule. 1 Reconciliation is the first thing in Agreement, where Enmity hath gone before. And by Reconciliation I mean, not only the pacifying of God's wrath towards us, by removing the guilt of sin; but the purging out of that natural enmity and malice that is in our minds and whole man by wicked works, against the holy nature and mind of God: so as, there is no longer that studied and industrious thwarting and crossing with him in our conversation and actions, which is daily to be found in enemies not reconciled. Now then, is the way wardness, 
Trial.  malice and fierceness of our natures taken off, and our hearts subdued unto God? Is the inward frame of our spirits for God, for Christ, for the things of God? Have we friendly and cheerful countenances towards God, his ways, and servants? Have we kissed the son, as they who are content or desirous to submit to his Sceptre? Or have we not rather sent him a message of defiance, by our words and actions, to let him and all the world know, we will not have this man reign over us 
* Luk 19.14. ? If it be thus, flatter not yourselves with vain imaginations; Do not think a few good words, or the taking of a formal Covenant, will satisfy him: he hath already declared your doom, Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me, Luk. 19.27.  
Rule. 2 2. If we be agreed with God, our spirits, wills and affections are wholly for God, there is a suitableness, correspondency, sympathy with God, we love, hate, rejoice, grieve, and exercise every affection as we find God to stand affected. God's joy, gains, losses will be accounted our own. If he be dishonoured, reviled, reproached, we lay it to heart as falling upon ourselves. If any wrong be done to him in his name, Ordinances, House: we presently kindle at it as done to ourselves. For thy sake, saith David, I have borne reproach, shame hath covered my face, the zeal of thine house hath eaten me up, and the reproaches of them that reproached thee, are fallen upon me, Psal. 69.7, 9  

Trial.  Try then the present frame of our affections by this rule: Have we learned to deny not only ungodliness and worldly lusts, but our own selves, our wit, wisdom, dearest affections; and to bring our hearts to an exact compliance and correspondency with the Lord throughout. Do we study and observe his disposition, (as men study the humours and inclinations of their Prince.) do we love, hate, rejoice, grieve, where God doth, and as God doth? Nay rather, do we not love what God hates, and hate what he loves? Do we not hate the power of Godliness, rejoice in iniquity, repine at a thorough Reformation, grieve to see that work so likely to prosper to the prejudice of our greatness, profits, interests, pleasures, lusts, etc. If this be our case, if we deal with God, as Peninnah with Hannah, when she provoked her sore to make her fret 
q 1 Sam 1.6. , The Lord will be quit with us, and as we provoke him by our crossenes and peevish disposition, he will provoke us with a witness, and resolve, as Deut. 32.20. I will hid my face from them, I will see what their end shall be, for they are (a cross piece) a very froward generation. Their disposition is very averse from mine, there is no suitableness between me and them in affections, therefore no constant walking together.  
3. Where there is agreement with God, there is no driving Rule. 3 on of designs, counsels, ends of our own that may thwart or prejudice Gods. If God require our service, aid, assistance, our answer will truly and readily be, like that of Jehoshaphat to Ahab, I am as thou art, my people as thy people, my horses as thy horses, (1 King. 22.2.) And we will be with thee in the war, 2 Chron. 18.3. We will not be biased by correspondences, compliances, self-ends, ambition, any thing, but study how to promote and carry on God's work, whatever become of our own. Thus Saul (afterwards a Paul) before he was agreed with God, crossed and persecuted God's design of spreading the Gospel: but once humbled and converted, he lays aside all his own project, and is wholly for God, Lord, what wilt thou have me to do? Act. 9.6. He is now no longer for persecution of the Gospel, which was his own business, but for the propagation of it, which was Gods. 
Trial.  Let us then consider whose work, ends, and interests we endeavour most to promote. Are we for God, for Christ, for his main design, in all we do? Can we be content to perish, so God's cause and counsels may prosper? Is it our meat and drink to do his will, although his will should thwart our own, etc. Are we willing to adventure ourselves and all we have for Christ, not counting estates, honours, families, no nor our very lives dear unto us, so we may set forward his Gospel, and the power of Godliness? then take comfort. But if we make use of God, as cunning Politicians do one of another, pretending a great deal of respect and service, merely to out-wit each other, and to drive on their own ends, as Tiberius and Sejanus, of whom Suetonius reports, That Tiberius in favouring Sejanus had one design, and Sejanus in serving Tiberius had another. (Tiberius meant that his affection to Sejanus should be of use to himself, and Sejanus in obeying the Emperor aspired to the Empire. Tiberius' intended to serve him of the craft and subtlety of Sejanus to ruin the house of Germanicus, and to raise his own: Sejanus resolved to make his way to the Empire by the ruin of them both.) If it be with us as with God and Jehu. God meant to exalt Jehu for the ruin of Ahabs' house for Idolatry, and Jehu made use of God's commission and providence, to raise his own family, and to keep up Idolatry; God will search this out, and at length, as Tiberius was the ruin of his great Favourite Sejanus, so will God be of us, how much so ever he make of us at the present.  
Rule. 4 4. Where there is an Agreement with God to purpose, it is firmed and established by a Covenant. I have sworn, and I will perform it, that I will keep thy righteous judgements, Psal. 119.106. David had two things equally in his heart, the entering into a Covenant, and the keeping of it, and he binds himself by an Oath unto both alike. He will not only vow, but pay. Nor will he content himself to do so for a while, so long as he is in a distress, and then (when his own turn is served) study to cast it off by degrees, putting new glosses and senses upon it to elude and evade the true meaning of it, or laying aside the vigorous execution of it (first, for a season, and then altogether,) upon politic pretences. But he will keep it always, even unto the end. It is with him, an everlasting Covenant that shall never be forgotten 
r Jer. 50.5. ; as well knowing that God hath no pleasure in fools, and that it is better not to vow, then to vow, and not pay 
s Eccles. 5.4, 5.  Yea, so punctual was David in keeping Covenant, that he would never forget that which once he had made, but to a man, to Jonathan his friend: not only when he had need of Jonathan, and Jonathan able to serve him, but after Jonathan was in his grave: not only when saul's house was yet strong, and David but low and weak, and needed the favour and aid of the people, but after saul's house was wholly reduced and broken, and David established in the Kingdom, and had the remainder of them under his absolute power to save, or destroy them, 2 Sam. 21.6, 7.  
This will try us indeed. For first, 
Trial.  it may perhaps be demanded of some, Have ye at all taken the National Covenant? Have all in power and place done their duty in taking sufficient course that it may be administered unto all, according to the resolution and Ordinance of Parliament in that behalf? There was great forwardness and show of extraordinary zeal in some to enter into that Covenant, and to press it upon others, when we were low, and needed the assistance of our Brethren of Scotland, but when we had once engaged them, and they were come into this Kingdom, I know not how it comes to pass, but so it is, that the pressing of the Covenant have been by degrees laid aside, even where there was most need of administering it, as if it were not only safe, but profitable (for, honourable, I think none do account it) to prostitute a solemn sacred Ordinance of God to corrupt ends, and to be prosecuted, or cast aside, as the occasions of state, or the private designs of some Projectors shall suggest, or require, what ever the piety and zeal of both the Honourable Houses of Parliament have ordained to the contrary. But either the National Covenant was evil, or good. If evil, why is it not so declared by Authority, that we may all shake it off, and be deeply and publicly humbled, for our great rashness and sin in entering into it. If good, why do not all take it? or, if it be not a duty, why should any be bound by it, whiles others are at liberty, and act contrary to it every day? Do you think God will put up such trifling with him in a matter so serious and sacred? Be not deceived, God will not so be mocked: his right hand will find out all those seeming Angels of light who thus promote works of darkness, and make such use of such a solemn Religious act of Divine worship, tendered to the most high God, as no honest ingenuous Heathen durst to make of any solemn piece of Idolatrous service, tendered to their Idols. Will ye say, such as these have agreed with God, that thus dally with God, in the most solemn action that can possible pass between God and man? There is no man so impudent as to affirm it, so silly as to imagine it.  
But to leave them: have they who have taken the Covenant, made any conscience to keep it? Give me leave to insist upon this, for it is a principal duty of the day to consider our breaches, and to renew our Covenant: for which end it is commanded by Authority, that the Nationall Covenant should be publicly read in every Congregation, on every Fast day. Are there not too many among us, who care no more for a Covenant with God after they have taken it, than Mahomet the second regarded his Leagues and Confederacies with any neighbour Nation, which he would observe strictly while the observation of them would advance his own ends, but deride all men as fools and idiots that thought him bound any further? Are there none that have strained not only their wits, but their consciences too, to enervate and annul it, by forced glosses and interpretations? None that dispute and protest against it, professing they will lay down all, rather than be bound by it, and that they repent their taking of it, and declare, by their carriage to all the world, not only a thwarting of it, but a deriding of all that press them with it? But I come to some particulars of the Covenant.  
1. I beseech you that it may be considered, what sincerity, reality and constancy hath appeared in many, in the Reformation of Religion in this Kingdom, at least in the matter of Discipline and Government according to the word of God, and the example of the best Reformed Churches, thereby to bring all the three Kingdoms to the nearest conjunction and uniformity therein. Be there no plottings, no bargains in the dark, to hinder that Reformation we have covenanted to promote? No scorns put upon that uniformity which our Covenant binds us to endeavour? No engagements for confusion, under the specious (but false) name of Liberty of Conscience, and toleration of all opinions and sects, for fear that if the contrivers of such a design, should pitch upon a liberty for those of their own way only, they must needs leave so many out of the bargain, as would soon cause all other sectaries to forsake them, and make them appear a very small inconsiderable company, who now vapour it in all places, as if all the sectaries in the Kingdom were for their ways and opinions? Are there none who to effect this, cast Remora's in the way of settling any thing, in hope there will be ere long a necessity of settling nothing? Be there none, who, notwithstanding their Covenant, give it out aloud, that nothing at all, no not so much as the main substantials of Church-Government, so fare as concerns the standing Officers and Ordinances of Christ, aught to have any stamp of Divine Right set upon it; and that there is no such thing as a Church-Government in reference to Church-Censures to be found in Scripture, but the Civil Magistrate is wholly trusted with that; and, whatever Discipline be established, it is to derive from the Civil Magistrate only? It is true, some things requisite unto the exercise of Church-Government, in reference to common order and peace, are not of Divine Institution, but from the light of nature. Nor have any of those who have been called to advise in things of this nature, affirmed otherwise of them. But, that therefore the very standing Officers of the Church, their Offices, the Ordination of Ministers 
* This the Parliament hath asserted to be the Ordinance of Christ. See Ordinance for Ordination  and Church-Censures, are not instituted of Christ, no man acquainted with the Gospel, and Kingly Office of Christ in any Church visible, can with any reason deny.  
For men, then, to pretend, in a Covenant, the promoting of that Church Discipline and Government, which is according to the Word of God, and the example of the best Reformed Churches (who, as all know, do, without prejudice to the Civil Power, unanimously and clearly hold out the essentials of their Discipline to be of Christ's Institution:) and then to tell the Civil Magistrate there needs no other Government but what he pleaseth to appoint; and that, to have no authority at all but from him, is to put him upon an action somewhat like that of Philip of Macedon 
* Plutarch in Ph l. , who commanded sumptuous statues of twelve principal gods of Greece, to be exactly made and carried before him at a great solemnity, with show of doing much honour to the gods: but withal, he caused one statue more to be made for himself, which took place of all the rest; For which act he stands branded unto all posterity, for a contemner of the gods and of all religion.  
2. What care hath been taken, without respect of persons to extirpate heresy, schism, profaneness, and what ever is contrary to sound Doctrine and the power of Godliness? Is there any effectual course taken against any of these? Are there not sectaries, heretics and hideous blasphemers scattering their poison where ever they please, without suppression, even after proof made of their broaching sundry damnable opinions and blasphemies? Is there any opinion vented, be it never so pernicious and destructive, but some will be found to plead for the maintainers of it, and help them out of the briers, when questioned for it? And as for profaneness, how doth it abound, and flame out in the lives of even innumerable numbers of men that have covenanted against it! Nor can I account them better than profane, who suddenly leap out of the very gulf of profaneness, into some one or more of those ways and opinions which they find to be most in request with those who are able to pleasure and prefer them; becoming great zealots in crying up (or down, as the market goes) those things which they understand not, without giving any testimony of their repentance for their debosheries and lewd conversation, or making any haste to forsake them. Yea, is there not a way projected by some, to pluck up the sluice of hell itself, to let in upon us all errors and heresies that ever were; and baits laid to draw the incautious heady multitude to swallow them all, the more to increase and endeer a strong party to themselves, for the better carrying on of private ends and interests?  
3. How have we endeavoured to preserve and maintain the Rights and Privileges of Parliament, etc. This (because Magistracy is an Ordinance of God) is the duty of every one that fears God. For, if the Magistrate be the Minister of God to thee for thy wealth 
s Rom. 13.4. , thou art bound by the fifth Commandment, to assist and support his just rights and authority. But, alas! are there none among us that begin to be fond of a Democracie; yea, to whisper not only an alteration, but subversion of all Government, and to bring in Anarchy and confusion? Is not this one of the Tenets of the Anabaptists which are now so much dandled and courted by some, whose Covenant binds them to suppress their errors and fury?  
And of those that look after this branch of their Covenant, are there none who terminate all their care and zeal, sometimes upon one, sometimes upon the other of the two Houses of Parliament, as their fancies lead them; talking of the other as if they had rather covenanted to pull it down, then to support and maintain it? Are we not by the fundamental Laws of the Kingdom (which we have fought for all this while) bond equally to preserve the Privileges of both Houses? Not that any should be less zealous for either, but rather more. The thing I complain of is, their negligence and partiality, who are not alike zealous for both. For, it cannot sink into any wise man's head, that if the one be weakened or slighted, the other can continue strong or honourable. Castor and Pollux were both the sons of Jupiter, and did well together, but ill asunder: while they joined, they scoured the seas of Pirates, and did what they list at land too, in behalf of the oppressed. Therefore the Romans erected but one Temple for both, that none might honour the one, but he must honour the other. When but one of their stars appeared without the other, they who beheld it, especially Mariners, were stricken with such fear upon it, that they presently fell to their superstitious devotions, and apprehended it as a very bad Omen, and would never give over sacrificing, till they had obtained sight of both together again. Let either of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Tyndarides, our Gemini, our two Houses of Parliament, begin (I will not say to part asunder) but only to shine weakly, or to dipp in, or suffer an eclipse, and farewell all our happiness and hopes, our Government, Religion, safety, and whatever is justly precious and dear unto us in this world.  
4. Have there been any conscionable observation of our Covenant, in the faithful discovery of Incendiaries, Malignants, and evil Instruments that hinder Reformation of Religion, that make divisions among ourselves, or between the two Kingdoms; that contrive, and raise factions and parties among the people, contrary to our League and Covenant? and hath there been due care used, to bring them to public trial and condign punishments? Have we not rather forgotten that ever we covenanted with the great and dreadful God, to do any such thing? Are there not found among us concealers, harbourers, yea abettors of such vipers? Did never any escape public punishment, who have been, upon public trial and conviction, condemned? Is there no where the price of blood to be found? If there be, hear what God doomed Ahab unto, 1 King. 20.42. Because thou hast let go out of thine hand, a man whom I appointed to utter destruction, thy life shall go for his life, and thy people for his people. This the Lord made good upon him. For how ever Benhadad crouched to Ahab at that present, and was content to buy his life at any rate, restoring all the Cities that he or his fathers had taken from Israel, and promising all peaceableness and good neighbourhood towards Ahab for all time to come: Yet, at three years' end, another battle is fought at Ramoth Gilead, fatal to Ahab, who by the special direction of the same Benhadad to his Captains, (to fight neither with small nor great, save only against the King of Israel 
t 1 King. 22.31. ,) was there singled out and slain. Thus God oftentimes makes them who are unduly spared, to be the destruction of those who did not execute justice upon them. Again, is there no labouring to gain proselytes to a party among the people? no pleading by word and writing against what we have bound ourselves by Covenant to promote? no brow-biting, blasting and slandering of men of honour and approved fidelity, if they stand in their way? no artifices to engage all men against what ever shall be settled by Parliament touching matters of Religion; as if the best keeping of Covenant, did consist in the strongest opposition against it? Shortly after the beginning of this Parliament, there was tampering with our Army in the North, to march Southward with a Petition; but the meaning was to force the Parliament: I hope it will not so soon be forgotten, but that the wisdom of the Honourable Houses will be vigilant and careful to prevent like tamperings in all time to come.  
5. As for the preservation of that League and unity so happily settled between the two Kingdoms, and the bringing to punishment all that sow division betwixt them; what shall we be able to answer either to God or men for the daily neglect hereof; yea, for the manifest endeavours of too too many to set them at variance, for causes known best to the contrivers of such a wicked and pernicious design? Albeit some speak their fears thereof, with grief; yet, when such a question as this (What, shall we and our Brethren of Scotland fall out?) is made but the occasion of a further discourse against them, and to open a way to some confident slander or backbiting of our Brethren in common discourse, and that by those who have neither certain intelligence of their actions, nor commission to call them to account, thereby to work them out of the hearts of so many as they can; (not so much to reform things amiss between us, as to be rid of them;) putting not any difference between the acts done or avowed by the Nation, or by their Commissioners, and those faults that are made by some particular persons among them; this can be no other than a breach of our Covenant, by a cunning artifice of telling news, and a manifest endeavour to make a quarrel between the two Nations. And therefore (if they who have power, do not punish and suppress this unsufferable liberty) God must needs visit for such hypocrisy, and avenge the quarrel of his Covenant upon all such miscreants, who will rather mingle Heaven and hell together, and break thorough all bonds that very Heathens have ever held sacred, then miss of their own ends and wills, what ever become of the public, in respect of Religion or Government. These, these be the men that will destroy all, if your wisdom and justice do not seasonably prevent it, although the Lord should give us to tread on the necks of all other enemies.  
6. And as for assisting and defending all that enter into this Covenant in the maintaining and pursuit thereof, not suffering ourselves to be by any means drawn from it, either to a defection to the other side, or to a detestable indifferency or neutrality in this Cause of God. I report me to you, how this hath been performed. Have not many brave and gallant spirits received discouragements, been many ways traduced, and at length cast aside as broken bottles? Nay, is there not an endeavour in some, so fare to exasperate Authority and the whole Kingdom, to break (if it were possible) with a whole Nation that for our sakes entered into this Covenant? Are they few that have made defection to the other side? and are there none who were once very hot for the Covenant, even to the punishing of those who truly out of conscience scrupled any thing in it at first; that are now grown cold and remiss; yea, are gone beyond neutrality or indifferency therein? But, to conclude this part of our Trial by the particulars of the Covenant; Let all whom this may concern, no longer flatter themselves with vain imaginations, that God and they be agreed: but know for certain, that there are none in the world further off from agreement with him. For he puts Covenant-breakers in the number of those who are given up by him to their own lusts, and to the most vile and outrageous abominations that can be committed by persons incurable and ordained to everlasting destruction, Rom. 1.31. So fare our fourth general head of Trial.  
Rule. 5 5. Lastly, they who are at agreement with God, agree with all his party, they hearty close with his children and servants where ever they meet them, and are enemies to all that are enemies to God. It is so in all firm Leagues and Feuds. He that loves him that begat, loves him also that is begotten of him, 1 Joh. 5.1. And this Commandment have we from him, that he who loveth God, love his brother also, 1 Joh. 4.21. On the contrary, If they meet with God's enemies, they dare make this appeal to God, Psal. 139.21, 22. Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred, I count them mine enemies.  

Trial.  Now, consider seriously how you stand affected to the faithful servants of Jesus Christ. Are you for them indeed? are they in your hearts to live and die together? do you countenance and encourage the faithful Ministers of Christ? Nay rather is not their fidelity to Christ, interpreted pride and ambition after exorbitant power? are not the godly your greatest eyesores, are they not looked upon as a company of silly, ignorant, rash, peevish men, because they will not bow or bend in matters of Religion, to humane inventions of any Authority, nor departed so much as an hairs breadth from their principles? Or if they be sometimes made use of, in case of necessity when things cannot be carried on without them, are they not afterwards by some cast aside, as people not owned or worthy of any respect, especially if a new generation of projectors, (men that are more malleable and fit to be moulded to serve turns) arise, and present new notions & projects? Or if we do make show of some respect to this or that eminent man, as Herod to the Baptist; is it in truth of heart for the graces of God shining in them, or rather to grace ourselves by countenancing of them? And, how stand we affected to all wicked men? are they not our chief, at lest our ordinary companions? Do we not set more by a scurrilous wit, a Buffone, then by an holy humble Christian, whose speech may administer grace to the hearers? Who are the most usual companions of many that have given themselves out Reform? There is no surer trial of a man's inward temper of spirit, then by choice of his company. Jehoshaphat may, in Courtship, comply with Ahab, but he shall surely smart for it; shouldest thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord, 2 Chron. 19.2. Let them look to it, who do as he did; that while they run such a course, they may not foolishly dream that God and they are agreed; for, this bred a quarrel between God and Jehoshaphat, although a godly Magistrate, and eminent for holiness of life.  
Thus have I endeavoured to bring all to the Test, whereupon, I doubt, it will appear that we are not the people we would be taken to be, (being yet very fare from that agreement with God which we stand in need of, and rest upon, as actually made up between him and us,) nor can promise to ourselves that continuance of Gods walking with us which we do expect; but have just cause to fear his sudden departure from us, and the exposing of us and the Kingdom to much more woe and misery then ever we have yet felt or feared.  
Use 3 Wherefore suffer the word of Exhortation unto a twofold duty.  
1. Be deeply humbled before the Lord this day, for our want of agreement with him that hath done so many, so great things for us: for that great enmity and malignity that yet remaineth in us against the God of our mercies: for our cross affections, and peevish passions, whereby we are apt upon all occasions to fly out against him; for all our carnal, corrupt and base ends and designs, which thwart and oppose the wise, holy and good purposes and counsels of our God; for our standing out and refusing to come into the bond of his Covenant; or, dealing unfaithfully in it; for our want of Zeal for Christ in doing our utmost, in our several places and callings, to promote the Reformation of Religion in the Kingdoms of England and Ireland, not only in Doctrine and Worship, but in Discipline and Government, according to our Covenant; for our great lukewarmness in not endeavouring, as we ought, to extirpate superstition, heresy, schism, profaneness and what ever is contrary to sound Doctrine and the power of godliness, whereby we do in great part partake of other men's sins, and bring ourselves into apparent danger to receive of their plagues; for want of that reality, impartiality and constancy in preserving the Privileges of Parliament, and liberties of the Kingdom, which we ought upon all occasions to express; many growing weary of the Parliament, and clamouring against it as one of our greatest grievances, and abusing the Liberties of the Kingdom to all licentiousness and confusion: for want of courage and faithfulness in the discovery of all Incendiaries, Malignants and evil instruments, that do palpably and openly hinder and oppose that Reformation of Religion which we have bound ourselves by Covenant to promote; or that secretly undermine and waylay all endeavours of Peace between the King and his people, or, that labour to make division between the two Kingdoms, or factions and parties among the people, contrary to our Nationall League and Covenant: for want of zeal in doing all we can, according to our places and interests, to maintain and preserve that blessed Peace so happily settled between England and Scotland, that they might remain conjoined in a firm League and union to all posterity, and that justice may be done upon the wilful opposers thereof: for our great unwillingness constantly to assist and defend all those that, in this common Cause of Religion, Liberty and Peace of the Kingdoms, enter into the Nationall League and Covenant: for our aptness to be withdrawn from that blessed Union and Conjunction, to the other side, or at lest to a detestable indifferency or neutrality in the Public Cause, which so much concerneth the glory of God, the good of the Kingdoms, and the honour of the King: for our not humbling ourselves even unto this day: for our own sins, and for the sins of all the three Kingdoms: for undervaluing the Gospel: for not receiving Christ into our hearts, and walking worthy of him in our lives: for want of a true and unfeigned purpose, desire and endeavour, for ourselves and all others under our power and charge, both in public and private, in all duties we owe to God and man, to amend our lives, and each one to go before another in the example of a real Reformation, that the Lord may turn away his wrath and heavy indignation, and establish these Churches and Kingdoms in truth and peace: Finally, for want of that Christian and brotherly charity and unity, that every where appears in many sad rents and dangerous divisions that daily in all places abound, threatening greater desolation than the sword of the enemy, or any other judgement that is upon us.  
You see what a long roll, what a black catalogue may be brought in against us, how many sins we have to spread before the Lord this day, what great, what scarlet sins we are guilty of, who yet are apt to put fare away the evil day, to grow confident that our danger is over, that we shall never see that adversity which have come upon others in the Kingdom, and that God is now so fast tied to us, as never to departed from us, nor to give over walking with us in all ways of mercy and grace.  
This day is set apart for solemn, serious, public humiliation, and Sermons upon this day, are, or should be so managed as to help us in this duty: to set our sins before us with their several aggravations, that we might draw the more water of godly sorrow out of our rocky hearts, and pour it out before the Lord, as Israel at Mizpeh 
a 1 Sam. 7.6.  O therefore, be afflicted, and mourn, and weep, rend your hearts, put your mouths in the dust through shame and confusion of face, and out of desire to be humbled to the utmost, before the decree of England's ruins bring forth desolation, before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you 
b Zeph. 2.2. , as the Prophet speaketh.  
Take heed of turning these monthly humiliations into formalities, lest we provoke God more by our hypocritical mock-fasts, then by any other our sins, for which we pretend to be humbled on such days as these. Beware of that bulrush humiliation which the Lord complains of, Isa. 58.8. Who derides not that ridiculous folly of Lewes the 11th. who wore a Crucifix in his hat, in testimony of great devotion; and so often as he had sworn an Oath, or committed other gross offence, he would take off his hat, and kiss his crucifix, thinking that a sufficient satisfaction for his fault, and then go sin again as much as before? But there is somewhat more to be done by those that would indeed make their peace and agreement with God. Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more: That which I see not, teach thou me; if I have done iniquity, I will do no more, Job 34.31, 32.  
2. This leads me to the second branch of the Exhortation, and which is the other main part of this day's duty, namely, to labour, before we depart this place, to bring our hearts to come up to a full and perfect agreement with God. This is one of the great errands of all the Ambassadors of Christ, namely, to pray all to whom they come, in Christ's stead, as though God did beseech you by them, to be reconciled unto God, 2 Cor. 5.20. Let the power of the death of Christ be applied by faith, to eat out and kill that natural malice and enmity that naturally rageth in every one of our bosoms against God. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is Idolatry; for which things sake the wrath of God comes upon the children of disobedience, Col. 3.5, 6. Bring your hearts to a perfect compliance with God, in affections, resolutions, and in all your actions; away with all self-love and self-ends. Men of private designs, will betray the Kingdom, Religion, and all the world, if it were in their power, if temptations and opportunities be offered, rather than be frustrate of their own ends; what ever show of zeal for Christ and the Public they pretend unto in the carrying on of the Public Cause. It was Calebs' comfort, happiness and honour, that in managing the public service of Israel committed to him by Moses, he followed God fully, Numb. 14.24. An excellent pattern for you that are the heads and guides of our Tribes, who are now leading this poor sinful Nation thorough a sharp and tedious wilderness, where we are to march thorough rivers of blood, towards a firm and well grounded Peace and perfect Reformation. If any of you have private ends in this public work (which God forbidden) we shall be bought and sold (as sometimes Esther and her people were) not only for bondmen and bondwomen, 
Esth. 7.4.  but to be destroyed, to be slain, and to perish.  
Be sure of this, nothing but a firm agreement with God, and the power of godliness, can keep any of you all firm and constant to the Cause of God and his people. Achitophel was a man of as deep wisdom, and as great a pretender to the interests and service of David and the Kingdom, as is possible for any mortal to be towards any King or Kingdom in the world. Yet when Absolom by wiles and promises of greater place and preferment, set upon him, he could not stand before such temptations. Only an Hushai, a faithful, plain, publike-spirited man held it out, and at length had the happiness to overthrow the counsels of a fare deeper and subtle Counsellor than himself, and thereby saved both a King and Kingdom. It is the honest, plain downright-hearted Counsellor (that scorns all private ends, out of supernatural principles) that shall carry it at the long run, and live to see all the Achitophel's of the time sent to hell in a string, or in some other dress.  
Renew Covenant with God this day, and do it hearty, it is a chief work of the day. If David and Jonathan thought it necessary to enter into Covenant a second time (1 Sam. 20.16.) who had never violated their first agreement; think it not superfluous, but a matter of necessity, to renew that Covenant which we have every day broken, and that with a very high hand, by walking contrary unto him, for which he hath brought the sword upon us, to avenge the quarrel of his Covenant 
d Leu. 26.24, 25. . But, do it in sincerity: for, all haltings in a Covenant, are the greatest provocations that men obnoxious to wrath can possibly commit; that great sin against the Holy Ghost only excepted.  
Rest not here, think it not enough to renew Covenant, but mind it and keep it. When thou vowest a vow unto God, defer not to pay it: for he hath no pleasure in fools, Eccles. 5.4. Therefore God made a Law to bind men to performance even of voluntary vows, to which they were no way tied, but by their own voluntary choice. Deut. 23.21, 22. 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 unto thee. I beseech you therefore to consider all that you have Covenanted, but especially in matters of Religion and Reformation. And herein let yourselves be first firm and unmoveable, in such Truths as all the people of God have unanimously embraced, as being undoubtedly founded on the word of God. Shift not opinions with the time; court no party, because great and strong; Thou shalt not follow a multitude to do evil 
e Exod. 23.2. ; nor defer the doing thy duty for fear of a multitude. It is not in the work of Christ, as in civil affairs: In civil business of the state, it is wisdom to observe the genius of the people, and what they will bear: but in the things of Christ, it is duty to look only to what he commands, because his Ordinances have this prerogative, to still the madness of the people. Suspect that man and his counsels, who casteth off old principles received by all the Churches of Christ: and shun those men that walk in the dark, that they may hold the fairer correspondency with all sects and opinions. A true godly man holds out his principles clearly to all the world (truth seeks no corners: he that conceals his Tenets, lies in the wind for advantage; and you are never sure of him, nor know where to find him, unless you can discover his most hidden ends and interests: And he that will not discover his principles, will be sure to hid his ends. There can be no greater evidence of a rotten heart, and base ends, then to be a weathercock in matters of Religion. And commonly they are in the issues most pernicious to a state, who, under pretence of new light, can shift and change opinions, as men do fashions: Liberty and licentiousness in opinions, is one of the greatest in-lets to all corruptions in the state: Be therefore zealous of promoting Reformation in a clear and uniform way, that all may know what to trust unto. It is true, you must not run upon implicit faith: but then, take pains to be informed by those whom you have called to advise withal: inquire into the full strength of their Arguments held out by themselves, and not rest satisfied with such abridgements and interpretations as their Adversaries please to suggest. And if you will have the work to prosper, set to it with one heart and one shoulder. Be at peace among yourselves, and with all those that in sincerity and plainness of heart, desire and endeavour to carry on the Lords work with you, or under you. Stop your ears against all whisperers, that seek to make or foment divisions and quarrels, how specious soever their pretences be. If you be not agreed among yourselves, how shall you walk together, in the cordial, effectual managing of any business? yea, how is it possible for you to save the Kingdom from destruction? Agesilaus being asked why Sparta had no walls? returned answer, that the Citizens agreed together. There is no fortification like to unity: whereas a Kingdom divided against itself cannot stand. If you have any private differences, they are not to be now so much as remembered. Aristides and Themistocles, the heads of two great Factions in Athens, when they saw the Persian to take advantage of their divisions, and to send an Army to subdue them, met, and struck hands, saying, here we lay down all our differences, until we have put an end to the Persian war. Have Heathens done thus, and shall Christians stand upon Punctillo's of honour, when it is indeed a dishonour to be so poor-spirited, and an honour to cease from strife? What got Aristobulus and Hircanus by their implacable contending for sovereignty, 
Joseph. Antiq. lib. 14.  but only the opening of a way to Pompey to subdue both, and to put all the Jews under the Roman yoke? Was not division the destruction of Jerusalem, when Titus came before it? And was not Constantinople lost to Mahomet the Great by the same means; whereas neither Amurath his father, nor Bajazet his grandfather, got any thing but loss of men and honour, in attempting that City in former times, when it was better at unity within itself? It was the wisdom of Alcibiades and Nicias, two great men of Athens, that were at variance, when they saw the wickedness of Hyperbolus in seeking the banishment of one of them two (he cared not which) by the Law of Ostracism 
* This Law began about that time, by which such as grew too exorbitant in wealth or power, were banished the City for ten years, that they might not be the heads of factions which might prejudice the public Plut. in Nicias. , that he might afterwards more easily destroy the other: they secretly met, composed their differences, and joined both their parties together, and by that device procured his banishment which had sought theirs. Do but serve some of those so, that labour to set you at odds, and it would be a great means of much quiet and safety both to you and us.  
I conclude all with that of the Prophet, Jer. 13.15, 16. Hear ye and give ear, be not proud: for the Lord hath spoken. Give glory to the Lord your God, before he cause darkness, and before you stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness over this Kingdom forever.  
FINIS.   

Errata, Pag. 1. mar. l 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 11. l. 13. deal such.