I Conceive these three Sermons may be of much use, for the promoting of the public service in taking the late solemn Covenant, both here, and throughout the Kingdoms.  
Decemb. 5. 1643. JOSEPH CARYL.   

THE QUARREL OF THE COVENANT, WITH THE PACIFICATION OF THE QUARREL. Delivered in three SERMONS on Levit. 26.25. and Jere. 50.5.  
By Thomas Case, Preacher of the Word in Milk-street, LONDON; And one of the Assembly of DIVINES.  2 Chron. 23.16. 
And jehojada made a Covenant between him, and between all the People, and between the King, That they should be the Lords people.  Nehem. 10.28. 
And the rest of the people, the Priests, the Levites, the Porters, the Singers, the Nethinims, and all they that had separated themselves from the people of the Lands, unto the Law of God, their Wives, their Sons, and their Daughters, every one having knowledge, and having understanding.  
They clavae to their Brethren, their Nobles, and entered into a Curse, and into an Oath, to walk in God's Law, which was given by Moses the servant of God, and to observe, and do all the Commandments of the Lord our Lord, and his Judgements, and his Statutes, etc.  
London, Printed for Luke Fawn, and are to be sold at the sign of the Parrot in Paul's Churchyard. 1644.   

To the Right Honourable John Lord Maitland, and to the Reverend, Master Alexander Henderson, Master Samuel Rutherford, Master Robert Baly, and Master George Gellispe, Commissioners of the general Assembly of the Church of Scotland, to the Assembly of Divines in England.  
Noble and worthy Commissioners.  
THis Covenant, so unanimously, so religiously entered into, by the Honourable Houses of Parliament, and Reverend Assembly, (Gods two faithful Witnesses now in England) as by yourselves also, was afterward sent to the City; where, amongst the rest of the Ministers, I was to take my share in preparing the people. The Work being so solemn and great, I bethought myself how I might best serve this blessed Design; The time gave me some advantage, it falling in the course of my Ministry, to preach thrice between the Warning and the Taking. I engaged my thoughts (distractions will hardly allow me to say, Studies) wholly upon this Work; and (blessed be God) not without much encouragement: The readiness I found in the People to close with the invitation of God and Parliament, expressing itself, not only in the multitudes, but in the affections of them that offered themselves to this Service, made visible in tears of joy.  
Yet when I had Preached my Sermons, and administered the Covenant, I found I had not done my work. Importunity pressed me to make my thoughts public; and consulting with the ne●●s●itice of the multitudes of poor ignorant People, that want a Teaching Minister, while the Kingdom waits for the Covenant, rather than with mine own unfitness, I was not disobedient to the Motion: I had rather appear in my weakness, than ●nwillingnesse to serve the public good. Thousands of the poor untaught people, will be glad of this help, the knowing will not despise it, if 〈◊〉; if otherwise, they shall trouble themselves, more than me.  
And now Right ●●noralde and Reverend, These poor endeavours, such as they are, make hold to present themselves unto you: Streams do naturally run back into the Bosom from whence they issued. God hath pleased to ●onour your Nation in making them the First-fruits, and Pattern of a Through 〈…〉. to Us, and all the rest of the 〈…〉. This Covenant received its first life in Scotland, though it came to its first breathing in England. You sent it not with more affection, than it was entertained with gladness and joy, by our Worthy Parliament and Learned Assembly; and although with some small Additions, yet such, as did rather render it, more itself, then vary it.  
I shall not need to beg your Patronage for my Self or Labours, in promoting this Service, The Oath of God is upon you; whereby we are contented to confess, what in your pathetical Letter to our Assembly, you were pleased upon other respects to acknowledge, That your Assistance, is become your Debt, To all that enter into this League and Covenant, in the maintaining and persuance thereof: To the payment whereof, Yourselves are already come through a painful and hazardous travel, to join your Learned Assistance, with our Faithful Assembly; to which, your presence adds both strength and Ornament: while Thousands of your Nation are preparing their Brotherly addresses, to pay the same Debt to the whole Kingdom, now almost in as great an exigence, as once the Gibeonites were, when their five Kings, with all their united forces were within few day's march, to take a bloody and unnatural revenge, for their entering into Covenant with Joshua.  
Only, We beseech you account it not our distrust or jealousy, if sometime you hear us complaining with the Mother of Sisera, Why are their Charrets so long in coming; Why stay the Wheels of their Charrets?  
We know the Mercy and Righteousness of Joshuah dwells in your Bosoms, which cannot suffer you to deny or delay that Assistance to your Brethren, whom you have invited into the League and Covenant of God upon so fair and honourable terms, which Joshuah durst not deny unto the enemies of God and his people, Because they had sworn unto them by the Lord God of Israel, Josh. 9.19. Although by a Serpentine wilienesse they had wound themselves into that Association. Joshuahs' conscienciousness of that Obligation, carried Him and his Army all night to the rescue of the Gileoniles, Josh. 10.9. And truly, we doubt not, but your tenderness of this Oath of God, between England and Scotland, had before this time borough in your prepared forces, to the succour of your end angered Brethren, had not our Creature-considence, unthankfulness, and other hidden Remor●s, hung at the Keel and Bottom of this Expedition.  
The Searcher of Hearts, and Father of Mercies, discover, and remove the accursed thing, whatsoever it is, That it may no longer obstruct their timely approach, nor render it, when it comes, unanswerable to our fainting Expectations. The Lord of Hosts, bring in your Forces, and come in with them; his Terror go before them, and his Glory be their Rearward; So shall they like a Mahanaim, the Host of God, be a dread to the Enemies, a Reviving to the languishing hopes of God's people, and a powerful means to assist our Parliament and Armies, in the settling of that blessed Peace and Reformation; for which, both the Nations have Lifted up their Hands to the most High God.  
Sirs, In the midst of all these Calls and Expectations, pardon, and own me, if I humbly claim my share for my Self, and poor Endeavours, both which, he cordially devotes to yours, and the Kingdom's service, who is  
Yours, In all Gospel Offices, to honour and serve you, THOMAS CASE.   

To the Reader.  
READER,  
THe fears of unworthy Accommodations, which have possessed 〈…〉 Spirits, God hath hitherto graciously prevented by the Wisdom and Piety, of our worthy Senators in Parliament, who yet, have lest no stone unturned for the procuring of such a Peace, as might render both King and Parliament, Church and State, truly happy, and glorious; which is, the Cordinall desire, wherewith, every good Christian, and Loyal Subject, doth travel, that wisheth, and studies the recovery and preservation of these three Kingdoms; what further security this Sacred Covenant may add, believe, and wait.  
There is another Accommodation which may do as much mischief; and is the more dangerous, by how much more it is secret, which it concerns thee with all care and diligence to prevent; and that is an Accommodation with base sinful Lusts, which fight against thy soul, and the Kingdom's safety. How low they have brought the Kingdom, is too apparent to every eye; what they have done to thy soul, is best known to God and thine own Conscience. God calls not only upon Parliament and Assembly, but upon Families and Persons, for a Through-Reformation; If thou compound, thou destroyest thyself, and three Kingdoms; One sinner, destroys much good, Eccle. 9.18. This Covenant conscientiously made and kept, will prevent this evil: For thy encouragement and direction wherein, these three Sermons are pressed. The first discovering, the great Quarrel of Covenant-violation, either in refusing, profaning, or breaking thereof. The second answering (according to my Model) such Objections against the taking of this Covenant, as I met withal; and laying down some encouragements and engagements to the taking of it. The third, holding forth such directions, as may serve for thy help, so to make, and so mind thy Covenant, as thou mayest do it both to Acceptation, and Perpetuity. If God please to add his blessing, neither I in publishing, nor thou in reading, shall have cause to be ashamed of our pains; If God be dallied withal in this Covenant, I tremble to think, what will become of us; It is the strongest Physic that ever the Kingdom took; and I am almost confident, That as in the public State, it will, either put a period to our distempers, or to our Being; so in thy personal condition, It will either blast thy Lusts, or slay thy Soul. My Reason is, Because God is engaged: If we be found conscientious of this Covenant, he is engaged to us, against our enemies without, and our Lusts within, and they shall not be able to stand upon us.  
If after so solemn an Obligation, we shall be found to mock God, we have engaged him against us; and add the Almighty to the number of our enemies, a swift, and a powerful Witness, and Avenger of our perfidiousness. Nor will Refusal of this Covenant help us; when God shall come to interpret, It will be found, I fear, in most, but a depart from us; And when God shall answer the daring sinner in his own language; woe to the poer wretch, that ever he was born.  
I have therefore three humble Requests to make.  
First, To our truly Honourable, and worthily Honoured, Senators; That in the Wisdom and Zeal, of good King Hezekiah, 2 Chro. 30.1. in a concernment of the like nature, They would be pleased, with their Commands, for the taking of the Covenant, To send forth also, such timely Laws and Directions, into the Kingdom, as may prepare the people, and fence this holy Ordinance, from that contempt and profanation, which will otherwise be unavoideably cast upon it.  
The second is to my Brethren in the Ministry, That to the same end, they, with the good Priests and Levites, in Hezekiahs' time, would be active and diligent, to put in execution, those Directions and Ordinances, and to do, what else may be found in their several places, advantageous to the sanctifying of their people, for so holy a service; lest, if they sin through their neglect, they translate the people's guilt upon their own heads.  
Yea, I could wish, That all the faithful Ministers of Christ through the Kingdom, as they are the Lords Remembrancers to the people, and the people's Remembrancers to God, would frequently in their Sermons, mind people of the Vow of God, that lies upon their souls; and in their prayers make frequent mentions of it to God, with holy david's, holy jealousy, and compassion over his people, in the day of their willing, and liberal contributions to the House of God. O Lord God of Abraham, Isaac, and of Israel, our Fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, 
Or●stab●●th.  and prepare their heart unto thee, 1 Chro. 29.18. That so the memory of so solemn and sacred an engagement, may not die off from the heart of the Kingdom for ever.  
L●stly, To every soul that shall enter into this holy League and Covenant; my request is, That they would look about them: Life and death is before them; if we break with God now, we have just cause to fear. God will stand to Covenant no more with us, but will avenge the Quarrel, with our utter destruction; if we be sincere and face-full, t●●s Covenant will be a foundation of much Peace, Joy, Glory, and Security, to us, and our seed, to the coming of Christ, which that it may be, shall be the earnest Prayer of him, who is  
Thy servant for Jesus sake. Tho. Case.   


The first Sermon Preached at Laurence Church, on the Fastday, Septem. 27. 1643.  Leviticus 26.25. 
And I will bring a sword upon you, that shall avenge the quarrel of my Covenant.  
THis Chapter contains a gradation of sins, and a gradation of punishments; higher degrees of plagues, threatening to overtake higher degrees of Sin. And if you will not yet for all this hearken unto me, then will I punish you seven times more for your sins; four times repeated over in this Chapter.  
The words read, they are the top, or rather the sum of both, 〈◊〉 violation, the top or sum of all the evils of sin mentioned in this Chapter, and the sword with its concomitants, the top or sum of all the evils of punishment threatened.  
And so you have the division of the words before I thought of it: scil. 

The people's sins.  
God's judgements.    
Their sin, the abuse and violation of Covenant, God's Judgement, the Sword, etc.  
In the one they walk contrary to God, in the other God walks contrary to them: From whence observe;  
Doct. Covenant violation is matter of a high Quarrel between God and a people, which God threatens to avenge with the sword.  
You see there are two Branches in this Doctrine.  
I. Covenant abuse is matter of an high Quarrel between God and a people.  
II. God threatens to avenge this Quarrel with the Sword.  
1. For the first, That Covenant-violation is matter of high Quarrel between God and a people: Quarrel you find in the Text, and high you find it in the s●ituation of the Text: This standing as I shown you at a top of the gradation of the sins here specified, or being the summa totalis of them all; Abuse of Covenant.  
It is this first Branch I shall chief pursue; The second I shall but touch upon, as time and occasion will serve.  
In the managing therefore of the first Branch, I shall endeavour these three things.  
1. I shall show you what Covenant abuse or violation is, or wherein it doth consist.  
2. I shall lay you down some demonstrations to prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely, That it is sc.  
3. I will lay you down the Grounds, which shall give you an account of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely, how it comes to pass, that Covenant-violation amounts to such a High Quarrel between God and a people.  

Covenant violation, consists.  For the first; 
1 1. In wilful neglect.  Covenant abuse, or violation; consists in these three things.  
1. In a contemptuous Wilful neglect and refusal of it, when God doth graciously invite a people or person to come into Covenant with him; so it is reported of those wicked Ephramites, Manassites, and Zebulunites, that when Hez●kiah sent a gracious Message unto them, to invite them to turn again unto the Lord, from whom they were departed by a grievous backsliding, and to keep the feast of the Passeover, (which was the seal of the Covenant) they added this aggravation to all their former Rebellions, they refused the Message, 
2 Chro. 30.9, 10  and laughed the Messengers to scorn, and mocked them.  
2. It doth consist in an undue manner of taking of it, 
2 2. In an undue manner of taking it; as 1. Rashly. 2 Rottenly. Psal. 78.36, 37.  and that in divers respects:  
First, When people take it rashly in opposition unto Judgement, one of the qualifications required to an Oath, Jerem. 4.2. Of which more hereafter.  
Secondly, When they take it rottenly in opposition to sincerity, as it is complained of the Israelites. They did flatter him with their mouth, and they lied unto him with their tongues, For their heart was not upright with him, etc. When men come with their Idols in their hearts, and put the stumbling block of their iniquity before their face; that is, When they come to these, or the like solemn duties with the love of any one sin upon their hearts, this is to play the Hypocrite with God, and to profane his Covenant.  
3. 
3 3. Unhallowedly.  When men come unhallowedly to this duty with unprepared hearts, and unsanctified affections, not labouring to get their hearts into an holy Ordinance frame.  
4. When they come Inordinately, with base, low, 
4 4. Inordinately.  carnal and self-ish ends, as those Sechemites did in the Gen. 34. v. 22, 23. who were persuaded to be circumcised (which was the 
* Rom 4.10.  sign and scale of the Covenant of God with his people) upon carnal hopes and expectations of increasing their substance, and enriching themselves by this means. Vers. 22. Only herein will the men consent unto us, for to dwell with us to be one people. If every Male among us be circumcised as they are circumcised. Verse. 23. Shall not their Cattles and their substance, and every Beast of theirs be ours. This God reproves in his own people, Ezek. 33.31. With their mouth they show much love, but their heart goeth after their covetousness.  
A Covenant in the mouth, but covetousness in the heart; their own base earthly covetous ends they brought with them to the holy things of God. 
3 3. It consists in graceless breaking of the Covenant.   
Thirdly. Covenant violation doth consist in a graceless and careless breaking of it; either by making a wicked Apostasy from it, or rising up in a cursed rebellion against it. A Wickedness complained of all a long the Scriptures, 1 Kings 19.14. The children of Israel have forsaken thy Covenant, thrown down th●e Altar, etc. Psal. 78.10. They kept not the Covenant of God, and refused to walk in his Law. Verse. 37. Neither were they steadfast in his Covenant. Jere. 11.10. The house of Israel, and the house of Juda have broken my Covenant which I made with their Fathers. Isai. 24.5. They have transgressed the Law, changed the Ordinance, broken the everlasting Covenant. It were easy to multiply more Instances, but these may serve; And thus much for the first Quaere: scil. Wherein Covenant-Violation doth consist.  
2. 
Demonstrations to prove the Doctrine. 1. The Saints bewailing t●●s sin.  The second thing that I undertook, is to give you some Demonstrations, To show, That Covenant-Violation is matter of a high Quarrel between God and a People; which will appear if we consider.  
First, That the discerning servants of God in Scripture, such as have been acquainted with God, and have seen into the nature of sin, have bewailed this sin with their most brinish tears, and deepest groans, and agonies of spirit. It is enough to break one's heart, to read with what heart-breaking-sighes, those holy men of God, Ezra, Nehemiah, and Daniel, have bewailed this sin, lying in the dust at God's feet. Ezra 9.6. O my God, I am ashamed, and ●lush to list up my face to thee wy God, etc. So cries Ezra, etc. And again, Vers. 13. After all this is come upon us, for our evil deads', for our great trespass; seeing that thou our God hath punished 〈◊〉 less, than our iniquities deserve, and hast given us such deliverance as this; should we again break thy Commandments, Verse. 15. O Lord God of Israel, thou art righteous, for we remain, yet escaped as it is this day: Behold, we are before thee in our trespasses, for we cannot stand before thee, because of this. Nehemiah is very Pathetical in the confession of this sin, all along the ninth Chapter of that Book, weeping out this godly sorrow, as it were with tears of blood. Daniel is covered with confusion of face, when he bewailed this sin of Covenant-Violation in the ninth Chapter of his Prophecy. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, Ver. 7. And again, O Lord, to me belongs confusion of face, to our Kings, to our Princes, etc. Verse. 8. It is breach of Covenant he bewails with so much confusion of face and brokenness of heart in that Chapter.  
Secondly, Covenant-violation is a sin, 
2 Censured in and by the very Heathen.  highly censured in the very poor purblind, Heathen: It stands as an Infamy, and a Brand upon them in that Catalogue of their sins, Rom. 1.31. Covenant-breakers: Yea, it was a sin, that as blind as they were, they were able by the very light of nature, to discover in the People of God, and could give it as the account of that ruin and disolation which befell them, demanding of one another as they passed by the ruins of Jerusalem, Jerem. 22. Vers. 8. Where●or●●ath the Lord done thus unto this great City, then shall they answer, Verse. 9 Because they have forsaken the Covenant of the Lord their God.  
Thirdly, It may appear to be a Quarrel of a high nature, 
3 3. The fearful judgements, wherewith it is threatened.  if we consider the grievous judgements wherewith the Lord hath threatened and avenged this sin, as here in the text; The Sword with a black Regiment of other dreadful judgements, following; Vers. 25. I will send the pestilence among you, and ye shall be delivered into the hand of the enemy. Verse. 26. I will break the staff of your bread, etc. And ye shall eat, and not be satisfied. And upon the persisting in this sin; Behold, seven times more evils pursuing of them. Verse 29. You shall eat the flesh of your sons, and the flesh of your daughters shall ye cat. Verse. 30. I will cast your Carcases upon the Carcases of your Idols, and my soul shall abhor you. Verse. 31. I will make your City's waist, and bring your Sanctuaries unto desolation, etc. Verse 32. I will bring the Land into desolation, Verse. 33. I will scatter you among the Heathen, and will draw out a sword after you, etc. Isa. 30.18. My Brethren, God is a God of Judgement, and doth all his works in weight and measure. Nehemiah acknowledged it in his confession, Nehem. 9.33. Howbeit thou art just in all that is come upon us; for thou hast done right, but we have done wickedly: Yea, holy Ezra hath a strain higher than this, in his confession. Ezra 9 13. Our God hath punished us less than our iniquities do deserve. Behold, these great and fearful judgements, and curses, pursuing this sin of Covenant-violation, and yet so fare from exceeding, that they fall short of the merit of it; Our God hath punished us, less than our sins deserved. Of what a high nature (think ye) is this quarrel, when so many tall judgements, like so many Anakims though standing upon the Shoulder one of another, cannot reach it?  
Fourthly, 
4 4 The care of God's people after their recovery, to make up this breach  It may appear from hence, in as much, as always upon the recovery and deliverance of the people of God, from their Captivity, and other Judgements: you shall find their Governors and Prophets, Solicitous and active in the first place, to atone God by taking up this quarrel, and controversy, between him and his people; as in all the former Instances of E●ra, Nehemiah, and Daniel, they knew that as long as this breach lay open, there was no safety; floods of wrath and vengeance, might break in upon them at unaware; and therefore they labour in the first place to repair this breach, giving us thereby to understand, That Violation of Covenant is a quarrel of such an high nature, as there is no safe sleeping under it, no not for a night.  
Fifthly, 
God accounts it his honour to keep his Covenant.  Among all the excellencies and perfections that are in God. God seems to take high delight and contentment in this, and therefore doth often delight and admire himself for it. Deut. 7.9. The Lord thy God, he is God, the faithful God, which keepeth Covenant and Mercy. Psal. 89 28. My Covenant shall standfast. Verse. 34. My Cevenant will I not break, etc. And as he glori●s in it himself; for he calleth upon his people to glorify him in this his Excellency. Jerem. 9.24. Let him that glory th●glory in this, That he understandeth and knoweth me, that I am the Lord, which exercise, loving kindness, judgement, and righteousness in the earth. The righteousness of God is especially seen in keeping Covenant with his people, and in this, he calls them to glory. And so they do, It is one of the high and glorious titles that Daniel ascribes to God in his Prayers: Dan. 9.4 O Lord, the great and dreadful God, keeping Covenant, and Mercy, etc. Psal. 105 8. He hath remembered his Covenant for ever. Psal. 111 5. He will ever be mindful of his Covenant. It is the Name, for which he is so dreadful in his praises, Vers. 9 He hath commanded h●s Covenant for ever, holy, and reverend is his Name. Now surely, That Excellency which God doth so admire and magnify in himself; the contrary thereof, his soul doth most of all, hate, or abhor, in a people, or person; we see it in our own experience, That vice we most of all hate in our children or servants, the contrary virtue whereof, doth most of all please and delight us in ourselves.  
Sixthly and Lastly, 
God accounts this an high favour to bring his people into Covenant with him, for 1. It is a promise. 2 It is established by an Oath.  God speaks of bringing his people into Covenant with him, as one of the highest Prerogatives and choicest privileges he can honour them withal, to that purpose you may observe.  
1. That it stands in the midst of a Catalogue of promises, E●●k. 20.37. I will bring you into the Bond of the Covenant: And you know with what titles of honour the Apostle hath enabled the promises? Exceeding great and precious promises.  
2. That it falls under the Sanction not of a promise only, but of an oath also. Isai. 45.23. I have sworn by myself; the word is gone out of my mouth, in righteousness, and shall not return: That unto me every knee shall bow, and every tongue shall swear? An oath it is the Seal of the Covenant; and this honour God hath challenged to himself by an irrevecable Oath. I have sworn, etc. That to me every tongue shall swear. Now as it was the honour of the Priesthood of Christ, above the Priests under the Law; That whereas they were made Priests by the word only of command; Christ was made a Priest by the word of Oath, by him that said unto him. Heb. 7.21. The Lord swore, and will not repent, Thou art a Priest for ever after the order of Melchisedeck. So it is the high honour and dignity of this duty and prerogative of the people of God; That whereas others are conferred upon them, only by the word of promise: This is established by the word of Oath, by him that said, I have swerne by myself, that to me every tongue shall swear. And by this you may take the measure of this sin, since by how much the more high and glorious the service and privilege is; of so much the more vile and hateful an aggravation must the profanation of it needs be. And this last demonstration may serve in general as a bottom and foundation of the next account I am to make: scil.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Crounds and Reasons of the Doctrine. .  
Of the truth in hand; which is,  
The third thing I undertook; Namely,  
The Grounds and Reasons of the Doctrine, how it comes to pass, That Covenant-violation is a matter of so High a quarrel between God and his People.  
The first whereof is taken from the nature of such a Covenant, 
1 1. The Nature of a Covenant. A divine Ordinance. Deut 6.13. Chap. 10.20.  as is here spoken of.  
First, That it is an Ordinance of God, a part of Divine worship, having the stamp and impression of divine authority upon it; Thou shalt fear the Lord thy God, him shalt thou serve, and to him shalt thou cleave, and swear by his Name; From which Scriptures it appears not only to be an Ordinance of Gods appointing but one of the most special and solemn; In as much as ●oth here, and in other Scriptures it stands for the whole duty of man towards God in the first Table.  
The Ordinance whereby we specially are said to cleave to God, Thou shalt cleave to him and swear by his Name; We cleave to him by swearing to him. Isai. 56 6. The sons of the stranger that join themselves to the Lord. How? It follows, And take hold of my Covenant.  
The Covenant is the joining Ordinance, 
The joynning Ordinance.  It strikes the main stroke between God and a People.  
In hearing the word, we learn our Duty.  
In Prayer we call in for help, for divine assistance;  
But the Covenant, that comes and binds the bargain. Come let us join ourselves to the Lord, by a perpetual Covenant. Jere. 50.5.  
Yea, 
The ex●●nall 〈◊〉 ca●● 〈◊〉 very 〈◊〉  If we consider the very external Ceremonies used about this duty, it will appear a very solemn Ordinance? Whether between man, and man, or between God and man.  
When Abraham's servant swea● to his Master, to take a wise unto his son ●anc. He must put his hand under his Master's th●●●●. A Type that the Messiah must come out of Abraham's loins: 
Ge●. 24 7. G●● 47. ●●.  So did Joseph when he swear to Jacob, etc. When God made a Covenant with Abraham; God commands him to take an Heiser of three years old, a she Goat, and a Ram, and 〈…〉 9.10. When he hath done, God 〈…〉 betwixt the p●ices, for a Ratification of the Covenant, 〈…〉 17 Abraham when he takes an Oath, Lifts up his 〈…〉 th● must high God.  
These and the like Post●●●s used about this service, carry a great deal of reverence and solemnity in the very face of them; and this solemnity even of the outward Ceremony, God useth as an aggravation of Covenant-violation. God layeth it close unto the charge of Zedeziah. That he broke his Covenant with the King of Babylon.  
Ezek. 17.18. When lo he had given his hand.  
And to the Princes and People of Juda, that they transgressed the Covenant,  
Jerem. 34.18. When they had cut the Galfe in twain, and passed between the parts thereof.  
And Vers. 19, 20. for this he threatens to give them into the hands of their Enemies.  
And if the external solemnity add so much aggravation to this sin, then how much more doth that inward beauty and glory of it, heap up guilt upon their heads that are found to be prophaners and violators of so solemn an Ordinance.  
A second Aggravation of this sin, ariseth from the Mattor of the Covenant.  
Covenants betwixt man and man, are in things appertaining to man; The Covenant betwixt God and man, is in things appertaining unto God; which as it doth exceedingly heighten the duty, so it doth highly aggravate the violation. It was the honour of the Priests under the Law, above other men, That they were ordained for men in things appertaining unto God, Heb. 5.2. And it was the honour of Christ above all other Priests, that his Priesthood was employed about matters of an higher nature, than the Priesthood of the sons of Aaron.  
Heb. 8.6. He hath obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises.  
Now consider than I beseech you, how excellent that Covenant must be above all others; the matter whereof gave excellency to the very Priesthood of Christ himself, and lifted it up above all other Priesthoods: For as the Apostle reasons concerning Abraham and Melchisedeck. That Melchisideck was greater than Abraham, because he blessed him.  
Heb 7.7. For without question, the lesser is blessed of the better.  
So may I in some sense argue the excellency of this Covenant above the Priesthood of Christ, in as much as this Covenant gives excellency to this Priesthood. — He hath obtained a more excellent Priesthood, by how much he is Mediator of a better Covenant.  
And certainly the excellency of the matter is a transcendent aggravation of the violation of the Covenant, for men to trissle and prevaricate in things of such high concernment, in things so immediately appertaining to God, must needs be a business of an higher provocation, than the sons of men do ordinarily dream of. The Apostle reasons strongly and dreadfully in this very case: Heb. 10.28, 29. He that despised Moses Law, died without mercy; Of how much sorer punishment shall he be thought worthy, who hath counted the blood of the Covenant, an unholy thing, etc.  
The Covenant and the blood of it; the privilege and the purchase, are both trampled under feet in some degree or other, by Covenant-prophanation.  
Thirdly, A third reason, why Covenant-prophanation is matter of so high a quarrel, is taken from the Form of it, which is, an Oath, an Oath on both sides. The Creature swears by God, and God swears by himself: This is the Form or Seal of Covenants, between men and men. So Jacob when he made a Covenant with his Uncle Laban, swore by the fear of his father Isaac. Gen. 31.53. i e. That is Objective!  
By the God whom his father Isaac f●ared.  
So Jonathan and David swore mutually by the name of God.  
The Oath of the Lord was betwixt them.  
So Z●dekiah took an Oath of fealty and subjection unto Neb●chadnezzar, King of Babylon, In the name of the God of Israel; for which cause, 
Ezck. 17.13. & 19  God calls it, My Oath, and my Covenant.  
And hence it is, That God so severely threatens the violation of that Covenant, with inevitable destruction upon Zedekiah.  Ezek. 17.16. As I live, saith the Lord God, sure in the place where the King dwelleth, that made him King, whose Oath he despised, and whose Covenant he broke, even with him in the midst of Babylon, shall be die. 
The King of Babylon's Oath because Zed●kiah swore to him; and God's Oath, because he swore by him: And see how divine Justice avengeth the quarrel of this Covenant.  
Zed●kiah swore to Nabuchadnezzar, and did not keep his Oath; But for this, God swears the death of Zedekiah, and will be sure to keep his Oath.  
This Accession of an Oath to the Covenant, a people or person swearing, By the most high God, and calling so holy and dreadful a Majesty to Witness, must needs wonderfully heighten the sin, and aggravate the quarrel; by this means, Covenant Breach, becometh a double sin; a sin twisted of two sins (and those, no small ones, neither) of lying and swearing: 
Jere. 23.10.  The lie being the profanation of the truth of God, and the Oath the profanation of the God of truth; sins for which (take them singly) a Land doth often mourn; 
Hos. 4.2.  Of how much higher provocation are they, when they meet, yea, when they meet, and are met into one, communicating their malignity one unto another, and thereby bigning, and aggravating one another: The Lie making the Oath greater, and the Oath making the Lie greater; and out of both there ariseth an aliquod tertium, a third sin of a monstrous nature; namely, perjury, which is a blasphemy against the Truth of God, and against the God of Truth, while His Sacred Name is sworn by, and himself called in, to witness to a Lie, and so that sin, or sins, which in reference to the Law of God, is disobedience; in reference to love of God, inviting, pardoning, healing, is rebellion; in reference to our promise, is treachery; is now at last in reference to the Oath, aggravated into perjury and blasphemy.  
This is much, but this is not all.  
Reason. 4 Consider the Parties entering this Oath, and you will find a fourth, and yet a strong ground and reason, 
The parties swearing.  why Covenant-violation is so high a quarrel; The parties striking this Covenant which are God and his People, and this doth exceedingly aggravate the sin: since by how much the parties interested in the Covenant, are more high and honourable, by so much the more solemn and venerable is a Covenant esteemed.  
So Covenants entered into, between Kings, and Kings, and between Kingdoms & Kingdoms, are accounted more solemn and sacred than those that are passed between private persons: What is it then think ye, when a Kingdom, yea Kingdoms, on one side and the great Almighty God on the other side, swear mutually one to another.  
And the more Sacred the Covenant, the more profane the Violation.  
Oh, for a People to swear, not only By God, but to God, and yet dally or prevaricate, this must needs be a mockery of an high provocation. If God so threaten the breach of Oaths, wherein he was but witness, how impatient will he be of those forseitures, wherein he is both Witness, and Party? A People or Person, swearing By God, to God?  
Reas. 5 And yet once more consider the End of a Covenant between God and a People, 
1 1. End of a Covenant.  and you will see more matter of provocation in the profanation of it.  
Now the end is twofold, 

primary or Essential.  
Secondary or Consequential.    
The primary or Essential End is to knita sure indissoluble knot, 
Jer 50.5.  between God and his people. Come let us join ourselves to the Lord in a perpetual Covenant, etc. Let us join.  
A Covenant is the joining Ordinance, the Marriage knot, as it were, wherein God and a People are made one; for as in Marriage, 
1 Cor 6.16, 17.  two, saith he, shall be one flesh; so in a Covenant, he that is joined to the Lord, is one spirit.  
Those be high and glorious expressions which our Saviour useth in that heavenly Prayer, John 17.21, 22, 23.  
That they may be all one, as thou Father art in me, and I in thee, that they also may be one in us, That the world may know that thou hast sent me.  
And the glory which thou gavest me, I have given them, That they may be one, even as we are one; I in thee, and thou in me, that they may be made perfect in one.  
All one, and one in us, and one as we are one, and made perfect in one. These be expressions and privileges of unspeakable worth and excellency; and these are the fruits of a Covenant, rightly struck between God and a People, when both sides do it with all their heart, and with all their soul; as God himself renders it, more than once or twice in Scripture.  
I will be their God, and they shall be my People; 
Jere. ●4. 7. c. 31 33. c. 30.22. c. 32.38.   
i. e. I will be to them what they can expect from a God, and they shall be to me, what I expect from a People: All I am, and have, shall be for their good; And all they are, or have, shall be for my glory; and so the Spouse triumphs.  Cant. 2.15. chap. 6.3. I am my Beloved's, and my Beloved is mine. 
This is the first and main end of a Covenant. 
2 2. End.   
And the second is like unto it; which is, to put an end to all strife.  
Heb. 6.16. An Oath for confirmation is an end of all strife.  
i e. If here be any doubts, or haesitations, or diffidence on either side; an Oath by the swearing party, is, or should be, the removeall of that doubt, or distrust whatsoever; It should (I say) be so managed and entertained, as that it should put the matter out of question; to make all sure? Whether it be in matters of fact, de praeterito, for the time past, or engagements, de futuro, for the time to come; so it is between God and man.  
Man swears to God, to secure God as it were, that there shall ●e no more tergiversations, or treacherous deal, as in times past. Let us join in a perpetual Covenant that shall never be forgotten. q. d. Other Covenants have been forgotten, this shall never; we will backslide no more, break Covenant no more; or rather a People or Person swear to God to secure themselves against themselves to prevent, and shut the door, against all future solicitations, importunities and Temptations whatsoever; That when any of their old Lovers should come and bespeck their affections, they may be able to put them all by, that there might be no possibility of yielding or harkening to the voice of this Charmer, charm he never so wisely; while the soul may answer them all, as sometime Jepthah did his daughter (though with more warrant, and less trouble of mind.)  Judg. 11.35. I have opened my mouth to the Lord, and I cannot go back. 
And with David. Psal. 119.106. I have sworn, and will perform it (I will be as good as my word, though I die for it) That I will keep thy righteous judgements.  
And again, Thy vows are upon me, O God, I will render praise unto thee.  
I am not mine own to dispose of; I have given my heart, and my loves, and myself unto another; and I do not repent of what I have done, if it were to do again, I would do it, and were I worth a thousand times more, than I am, he to whom I have sworn, should have it all.  
And so on the other side, God swears to his People, That (●s I may so say) he may leave himself no possibility of recanting or recalling his word, 
Heb. 6.13. Vers. 16.  if he had a mind to it. The Apostles expression hints such a kind of supposition; God, when he could swear by no greater, swore by himself: Why? That by two immutable things; sc. His Word, and his Oath, in which it was impossible for God to lie. Impossible for him to lie; A very strange expression; As if God would lock up himself under an Oath from all possibility of lying or recalling the word out of his mouth, he would not trust himself (as if the Apostle should say) with making a bare promise, but claps an oath upon it also, that so if be would, yet he could not go back. This seems to be employed in this expression, out the truth is, though we need such bolts and locks to keep us from starting, God doth not; he hath as much and more mind to keep his word, than we have that he should: But for our sakes, for our sakes altogether, is this written, because of the unbelief of our bearts, to secure our unbelieving objecting spirits, against all fear and jealousy, of so much, as a p●ssibility of going b●●k from his word, or failing of his promise, and so indeed it is after expressed. Vers. 18. That by two immutable things, by which it was impossible for God to lie, we might have a strong Consolation, etc. To strengthen our weak hands, and feeble knees, and drooping spirits in the expectations and belief of the undoubted accomplishment of all his promises.  
Now then (Beloved Christians) this being the end of Covenants and Oaths mutually between God and his People; sc. To Unite, and Secure the one to the other; when a People or Person, haffle, or break with God after all this, the end of the Covenant is frustrated and defrauded; The bands are broken, the security dissolved; all falls in sunder, as a bundle of Arrows, when the bond is cut, and then in comes fears, doubts, and jealousies; which oft do no small mischief in the soul, while they even take a poor People, or Person Captive, and spoil them of their precious treasure, that they can hardly recover their former comforts, or confidence again, in a long time; These breaches do so wound their spirits, and shrink up their sinews (I speak of the People of God themselves) that with their Father Jacob, they go halting (peradventure) to their very Graves.  
And now look upon the Covenant under all these Aspects and Notions 

Of Nature.  
Of Matter.  
Of Form.  
Of Parties.  
Of End.    
And then you will easily be able to give an account; Why Covenant-Violation should be a matter of so high a quarrel, between God and a People, in all the three kinds of it.  

Contemptuous refusing.  
Graceless profaning.  
Perfidious deceiving.   
Not only of the Covenant of God, but of the God of the Covenant; A People of Person mocking God, and deluding themselves, breaking with God; and doing what they can to make God break with them, and to break them all to pieces.  

Now for the second Branch of the Doctrine. 
The 2. Brand of the Doctrine.   
This Quarrel God threatens to avenge with the sword.  
There be but two things which I need handle here.   
1. De facto, To show, How God hath made good this threatening, in the dispensations of his providence and Justice, by overtaking this sin of Covenant-Prophanation, with this judgement of the sword, and its concomitants.  
2. De jure, To vindicate and assert God's Justice in these dispensations of his, by showing the equity and righteousness of such proceed.  
But both these are done, if not so fully as might be, yet sufficiently already: The Instances given of the sin, in the very same places for the most part holding forth also examples of the Judgement; besides so many other Instances in Scripture, so known, That who ever is not a stranger to his Bible, may turn to them with a wet finger.  
And the Demonstrations and Reasons, that set forth unto you the greatness of the sin, the highness of the quarrel, do upon the very first view, Vindicate, and Justify the Equity of God's proceed in avenging this sin and quarrel with so grievous a judgement, as the sword; And since the servants of God, who have well weighed both in the balance of the Sanctuary, have acknowledged not only the sin to have equalled the Judgement; [Thou art just O Lord in all that is come upon us.] 
Nehe. 9 Ez●a 9  But infinitely to have weighed it down; our God hath punished us less, than our iniquities deserve.  
This therefore shall suffice for the second Branch of this Doctrine; and so we will improve the time that might be spent in the further proof, and enlargement thereof, in making Use of what hath been delivered already in that Doctrine.  

Use.  
THe first Use that we may make of this sad truth, may be according to the work of this day, to discover to us what cause we have to afflict our souls, and to abhor ourselves in dust and ashes, before the Lord.  
For behold, God is contending with this Kingdom by fire; the fire of the sword (so called often in the Scripture) is sent upon us, and marcheth through the breadth of the Land, in the widest extent of the Kingdom, even from the furthermost parts of the West, to the uttermost parts of the North: A Sword, I say, the worst of all Judgements (witness the sad Catalogue of evils here that do accompany it, ut supra;) yea, a Civil Sword, the worst of all Swords; a Foreign Sword hits at random; But this knows whom to smite, and where to make the deepest wounds, Brother embrues his hands in the Brother's blood, and a man's enemies are these of his own house; and therefore the more enemies, because of his own house. No Quarrel so fierce, no feud so mortal, as those are between the nearest relations, when Coals of division are once kindled amongst them.  
This Sword, I say, is drawn, and much flesh it hath devoured already, and drunk much precious blood. Nationall blood, Christian blood, Fraternal blood; while we cry to it, as once Jeremiah did.  
Jerem. 47.6. O thou sword of the Lord, how long will it be ere thou be quiet? Put up thyself into thy Scabbard, rest and be still.  
But the Sword either gives us no Answer, or such a one as follows there in the next verse.  
How can I be quiet? Seeing the Lord hath given me a charge against England?  
Yea, we may fear that God is saying concerning us, as once to his Prophet Ezekiel, concerning Israel.  
Ezek. 21.9, 10. A Sword, a Sword is sharpened, it is sharpened, and also furbished. 'tis sharpened to make a sore slaughter, should we then make mirth? No, When God sends a Sword upon a People, the times are times of mourning, and not of merriment. Read on else.  
Vers. 10. It contemneth the rod of my son, as every tree.  
Vers. 11. And he hath given it to be furbished, that it may be handled: This Sword is sharpened, and 'tis furbished to give it into the hand of the slayer.  
Vers. 12. Cry and howl, son of man, for it shall be upon my People, it shall be upon all the Princes of Israel: terrors by reason of the Sword, shall be upon my People. Smite therefore upon thy thigh.  
Vers. 13. Because it is a trial, and what if the Sword contemn the Rod?  
The rod of God has been upon us; the rod of a more inferior and gentle correction; but it has done us no good, Folly is so bound up in our hearts, that it is not a rod of correction that will fetch it out. We will not yet stoop, nor submit unto the Government of Jesus Christ; therefore we may fear, that now the sword comes to contemn the rod, to despise the rod; saying as it were, What does this silly Rod do here? Will they not stoop? Will they not put their necks under the yoke of Christ? Let me come I'll make them either bow or break; I'll make them either yield, or I'll have their blood. Those his Enemies that will not have him reign over them, bring them hither, That I may slay them before his face. Ah my Brethren, we may fear, That God is speaking against us in some such bitter language as this is; and what think you may be the cause? What the Quarrel? Surely, there is cause enough, The Parliament tell us of a fearful Catalogue of horrible provocations.  
Contempt of God's holy Ordinances, and of holiness itself; Gross and affected ignorance, under the glorious light of the Gospel clearly shining among us; unfruïtfulnesse under the precious means of Grace; ingratitude for mercies; incorrigibleness under judgements; multitudes of Oaths, and blasphemies; wicked profanations of the Lords day, by sports, and gamings, formerly encouraged even by Authority.  
All sorts of uncleanness, Luxury, and excess in eating or drinking; Vanity, Pride, and Prodigality in Apparel; Envy, Contention, and unnatural Divisions, Oppression, Fraud, and Violence; from divers of which sins, and many other, not one Person throughout the whole Nation, can say, That he is wholly Free; Besides that, all must confess, That they have contributed toward the great stock of Nationall sins, and so have increased the treasure of Wrath, against these days of Wrath.  
But especially, they tell us of two horrid crying sin, Idolatry, and Blood: Idolatry, which as it was the sin of our Ancestors; so it is the spreading sin of these latter times, while by a general connivance, and almost toleration, it hath been several ways fomented and encouraged. And for that other crying and cruel sin of bloodshed, That calls alouà for veng ance, it went hand in hand, with the abominable Idol of the Mass, in the days of Queen Mary, and some of her Predecessors; when many hundreds of the dear Martyrs, and Saints of God, lost their precious lives in flames and prisons.  
These are the sins and provocations which our Parliament Worthies give us notice of; which surely may amount to a very High quarrel.  
But to all these without controversy, England hath added this Quarrel in the Text, to make up the measure of our iniquities; even Covenant-Violation.  
Witness all these several ways and branches of this sin, mentioned in the entrance.  
Which of them doth not this Land stand guilty of this day before the Lord? 
All sorts of Covenant violation found among us. Wilful rejection.  For  
1. Are there not found among us multitudes of such profane Ephramitish and Zebulonitish spirits, that do reproachfully and contemptuously, refuse and reject the Covenant of God; that deals with the Parliament Injunctions, and the Ministers of the Gospel's invitations to this service; as they did with King Hezekiah's Messengers, laugh th●m to scorn●; lad them with Calumnies and Reproaches? What more Covenants yet? Will they never have done Covenanting? Will they send us to Hell quick, with their Protestations, and Oaths, and Covenants?  
These, and the like voices of murmur and rebellion, God hath heard in our Tents, and his anger is kindled?  
Oh what shift and shufflings, what base unworthy tergiversations hath God found among us, to elude and envade this solemn service! Indeed he said, he would bring his People into the Bond of the Covenant, but if he would have the most part of the People among us, enter into Covenant with him, he must drive them into the Bond of the Covenant. Are not these of the kindred of the Scribes and Lawyers, of whom it is said, when they were invited unto Baptism, 
Luk. 7.30  which (was the Seal of the Covenant) they rejected the Counsel of God against themselves, being not Baptised, etc. And may not the Ministers of the Gospel answer this Generation in some such Language; as the Apostles did the unbelieving Jews, who spoke against the things which were spoken by Paul, contradicting and blaspheming, 
Acts 13.45.  even as these men do.  
Vers. 26. It was necessary that the Word of God should first have been spoken unto you; but since you put it from you, and judged yourselves unworthy of everlasting life; lo, we turn to the Gentiles; so we to these men.  
It was our Commission and Compassion to speak to you, and persuade you to enter into this solemn League and Covenant with God and his People; but since you put it from you, and judge yourselves unworthy of so great a privilege; lo we turn to other People, and other Churches, we will trouble you no more; God will have a People that shall accept of this Grace of his, and think themselves highly honoured to, by the most high God.  
2. Of them that do take it, how few be there that take it in a due manner, according to the Laws and Rules of so holy and solemn an Ordinance. For  
1. 
Rash and unadvised entering into Covenant. Eccle. 5.1  How many be there that take it Rashly? Hand over Head, as we say, not considering what they do?  
The sin of former times in England hath been, That our Fathers knew not this service; they regarded it not; it was hid from them; they enquired not after it; and these times of ignorance God winked at; or God lightly regarded them.  
But it is the sin of these latter times, that we slight, this Ordinance; That we know not, or regard not, to know the Laws of this Ordinance; the go in thereof, and the come out thereof, That we come to such an extraordinary duty with ordinary (hardly so much as ordinary) Consideration and Preparation.  
Indeed such care and Caution hath not been used for the informing and preparing of People, for so solemn a service, as was meet; whereby it hath been exposed to unspeakable profanation, and the most of People have but offered the sacrifice of fools, while they have made their address thereunto. The Lord convince and humble those, whom it doth more especially concern to have prevented this sin, by their providence and diligence; for concerning this service we have just cause to acknowledge with holy David.  
1 Chron. 15.13. For because ye did it not at first, The Lord our God made a breach upon us (yea many breaches in the West, and in the North, etc.) For that we sought him, not (herein) after the due order.  
We keep our Fasts (for the most part) as if nothing were required, but to hang down our head for a day; and we take Covenants, as if all that is to be done, were but to hold up the hand for a day.  
2. Again, How many have taken it, 
Unsoundness of heart.  Rottenly and Hypocritically, their hearts not being 
* Psa 78.37. Vers. 3.  upright with God in this matter, while some have come with their Idols in their hearts, with their base Lusts in their bosoms. Some have taken it, if not with a purpose to break it, yet with no purpose to keep it; They did but flatter him with their mouth, and lie to him with their tongues. And others have taken it with their own evasions and limitations, and reservations; such a Jesuitical spirit is got in among us; by which means it comes to pass, that by that time men have pared off, and left one, and put what interpretations they frame to themselves, there is little left worth the name of a Covenant.  
3. In the third place, How many profane this Ordinance, by setting up base and earthly and carnal ends, and aims to themselves? How many come to this Ordinance with Shechemitish spirits?  
Shall not their Cattle and their substance, and every Beast of theirs, be ours.  
If I take it not, saith the Malignant Citizen, I shall have my Wares plundered.  
If I take it not, faith the Malignant Gentleman, I shall have my Estate seized.  
If I take it not, saith the Malignant Parson, I shall have my Living sequestered, and my person it may be cast into Limbo Patrum, etc.  
To such base and dunghill respects, do men of vile spirits, prostitute this pure and heavenly Ordinance.  
4. But lastly, Have we not all conspired together as it were, 
Unsaithfulnesse in keeping Covenant.  from the highest to the lowest, from the greatest, to the least, to break the Covenant of our God?  
How may God and his Ministers renew all those complaints over England, that were formerly poured out over Isra●l?  
Psal. 78.10. They have forsaken thy Covenant.  
Vers. 37. They kept not the Covenant of their God; they were not steafast in his Covenant.  
Vers. 57 They turned back and dealt unfaithfully; they were turned aside like a deceitful bow.  
Alas, what have we done with all the Covenants, we have made with God? Our Baptismal Vows, renewed (perhaps) Monthly at the Lords Table; our sick Beds engagements; Parliament Pretistations and Covenants with those often Monthly, W●ckly, almost daily repititions of Covenants in the days of Humiliations and Thankesgiving; what is become of them all? Have we not dealt with them in some such like manner, as Moses dealt with the two Tables; who went up into the Mountain, to receive them from God; but as soon as he came down to the bottom, threw them out of his hands, and broke them: So have we done for all the world; we have gone up into the Mountain of the House of the Lord (so is the place of public worship called) to make and renew our solemn Vows and Covenants, 
Isai. 2.3.  which we have Sealed under an Oath and a Curse before, and with the most high God; but no sooner (all most) have we come down into the Valley of our ordinary walking and conversation; but we have thrown them out of our hands, and broken them all to pieces.  
Vow Reformation to day, and within a few days, be drunk again; and swear again, and be unclean again; and worldly, and wanton, and secure again; as toose, vain, unsavoury, and unsensible of pull like sin and misery as ever.  
Swear our Estates to day, and perhaps deny at wentieth part of them to morrow; Worth thousands, and deny to lend an hundred, a s●or●, etc.  
Swear to live and die with the Parliament, and the Caus, to day, and sp●ak against both to morrow.  
Swear to assist th●m to day, against all Opposers, and Malignants; and it may be within a few days after, assist Opposers and Malignants against them. Help them off with their Taxations, though never so indifferent and easy. Cou●●y, conc. ●●l their Goods and Treasur●, though never so justly forfeited to the State. Get their Mon yes, Arms, Horses, Provisions restored, though never so lawfully seized by sufficient Warrant, and the industry, and piety of faithful Officers, who venture their Estates, their lives, their All, in the service.  
Swear and unswear, do and undo; protest for Christ to day, and accommodate for Antichrist to morrow; and when told of it, either they forgot; or which I tremble to think of, and blush to mention, some (and these no small ones) put in mind upon such occasions of their Protestations, and their Covenant, have not feared to reply, Alas, That was broken long since. As if breach of our Covenant did dissolve our engagements; and because we have broke once with God, we were never bound afterward to keep our word, our Oaths: Surely, That were an easy way of getting lose.  
But this God hath seen and heard among us; and me thinks I heat that angry question sounding in mine ears.  
Ezek. 17.15. Shall he prosper? Shall he escape that doth such things? Or shall he break the Covenant, and be delivered?  
And if the quarrel were so high, and God so angry for the breach of the Covenant that was but between man and man; yea between a people in external Covenant with himself; and a professed enemy; a Tyrant an Usurper; what may such a People, for whom God hath done, and is doing such great things; expect upon Covenants, so religiously and solemnly made, and sworn, not only before, but with so holy God; and so ofter, and so treacherously, yea, so desperately abused and trampled under feet! I may say unto you therefore, as sometime good Josiah did to his Servants.  
2 Chro. 34.21. Go, inquire of the Lord, for us, 
Humiliation for this sin.  and for the remnant that are left in Israel, and in Judah; for great is the wrath of the Lord, that is poured out upon us, because we have not kept the word, and Oath, which we have uttered to the Lord our God.  
It is without all question, the Quarrel of the Covenant, which the Sword is this day a venging upon England, with so much wrath, and fury poured out; Woe unto us, out God is grievously angry, what shall we do?  
When David saw the Angel of the Lord standing between the Heaven and Earth, 
Chro. 21.16.  having a sword drawn in his hand stretched out over Jerusalem: 
Vers. 16.  It is said, Then David and the Elders of Israel, who were clothed with Sackcloth, fell upon their faces: And David said, even I it is that have sinned, and done evil indeed; but as for these sheep, what have they done; let thine band I pray thee, 
Vers. 18. and 26.  Oh Lord my God, be upon me, and upon my Father's house, etc. And by the direction of the Angel, he built an Altar, and offered Sacrifices upon it unto the Lord, and the anger of the Lord was pacified towards his people.  
Let us do so this day, and in all our public and private Humiliations.  
The Angel hath his sword drawn; stretched out over the whole Land; Even the sword threatened in the Text, to avenge the Quarrel of the Covenant; Let us fall down upon our faces, and lie in the dust; draw water, and pour it out before the Lord; take up Jeremiahs' wish, and Lamentation. Jere. 9.1. O● that my head were waters, and mine eyes a Fountain of Tears, That I might weep day and night for the slain of the Daughter of my People: Yea, That we might weep bitterly for the sin which hath ●●ain so many precious sons of Zion; even this sin, Covenant-Violation.  
And, oh you that have stood out in refusing the Covenant of God, do not stand out in refusing to be humbled for your refusals.  
You that have been Rash and Rotten, sleight and Carnal, and hypocritical in taking the Covenant, be not so in your confessions of, and humiliations for this great sin of yours, whereby God is provoked; labour to be deep and down right; serious, solid, and substant all in your mournings and lamentations, over your sin, yourselves and the Kingdom.  
You that have broken the Covenant of your God, over and over again, 
Lach. 12.10  labour to get your hearts broken for this sin: and to that end look upon him whom you have pierced; whose skin, and whose flesh, and whose heart, and whose soul, you have broken by Covenant breaches, 
Heb 6.6.  not while he hung upon the Cross only, but as the Apostle, Have crucified him a fresh to yourselves, and put him to an open shame.  
Oh look upon him, his tears, his wounds, his blood, etc. Till your eyes run down with tears, your hearts be wounded; and your souls even melt into blood within you. And from thence even turn your eyes also to look upon them, whom ye have pierced; your slain, wounded Brothers: Behold those many thousands that lie slain in the high places of the field; Behold, those many hundreds thatly sick and bleeding almost to the death, of the wounds which your sins, especially, your treacherous dealing in the Covenant of God, have made upon their bodies.  
Oh cry with David, I have sinned; these poor sheep what have they done; Let thine hand I pray thee, Oh Lord my God, be upon me, and upon my father's house.  
Oh would it not melt any heart, that were not harder than the Rock in the Wilderness, to see so many poor Creatures bleeding, languishing, dying, slain, under the guilt of our Covenant-prophanation?  
I may say unto you, as once Pharaohs servants said to him.  
Knowest thou not yet, that Egypt is destroyed.  
Know you not yet, that England is almost destroyed?  
Oh it would break your hearts to hear the reports of the Western, and many of the Northern parts of the Land. How sad, how black, how desolate! What a face of ruin, and destruction, there is to be seen upon them! The Beasts of the field cut off; The wayfaring man ceaseth; The Inhabitants driven from their habitations, and the little remnant stripped naked & bare, seeking for Bread to relieve your souls, with peril of their lives, 
Lam. 5 9  under unspeakable miseries and afflictions; doubtless to see what thousands feel, it would make us weary of our lives; while (in a word) those Countries and places which before the Destroyer were, as a Garden of Eden; behind him are as a desolate Wilderness.  
Brothers, we have almost broken the Nation in pieces, there is yet a little life left: Oh lift up your voices for the remnant that remains. Labour to break your hearts into a thousand pieces. A broken heart is the sacrifices of the Lord. 
Psal 52.17.  So many pieces, so many sacrifices. Oh take these, and upon the Altar which God hath set up, (The Lord Jesus Christ is our Altar;) upon this Altar, let us offer these Sacrifices: And the Lord pour out upon us the Spirit of Compassion and Compunction; the Spirit of Grace and Supplication; That this day (as the rest) may be a day of Atonement and Reconciliation, wherein our God may be pacified towards us, and reconciled unto us, in the Lord Jesus. A broken and a contr●● heart, O God, thou wilt not despise.    

The Second Sermon Preached at Milk-street, upon Saturday Evening, September 30. For the preparation to the COVENANT.  
The second Use; Exhortation.  
SInce Covenant-violation is a matter of so high a Quarrel; as for the avenging whereof, God sends a Sword upon a Church or Nation; for which, it is more than probable, the Sword is upon us at this prefent, 
A nos 7.4.  it having almost devoured Ireland already, and eaten up a great part of England also; Let us engage our Counsel, and all the Interest we have in Heaven and Earth, for the taking up of this Controversy; Let us consider what we have to do, what way there is yet left us, for the Reconciling of this Quarrel; else we, and our Families, are all but the children of death, and destruction: This Sword that is drawn, and devoured so much Christian Protestant flesh, already, will, it is to be feared, go quite through the Land, and in the pursuit of this Quarrel, cut off the remnant, till our Land be desolate, and our City's waste, and England be made as Sodom and Gomorrah, in the day of the fierce anger of Jehovah.  
Somewhat I have spoken already in the former Use, to this purpose. 
Jerem. 3.13.  viz. To acknowledge our iniquities that we have transgressed against the Lord our God.  
To get our hearts broken, for breaking the Covenant; to lay it so to heart, that God may not lay it to our charge, etc. But this looks backward.  
Somewhat must be done de futuro; For time to come: That may not only compose the Quarrel, but lay a sure foundation of an After Peace between God and the Kingdom. And for that purpose, a Means lies before us; an Opportunity is held forth unto us by the hand of Divine Wisdom, and goodness, of known use and success among the People of God in former times; which is yet to me a gracious intimation, and a farther argument of hope from Heaven, that God hath not sworn against us in his wrath, nor sealed us up a People devoted to destruction, but hath yet a mind to enter into terms of peace and reconciliation with us, to receive us into Grace and Favour, to become our God, and to own us for his People; if yet, we will go forth to meet him, and accept of such honourable terms as shall be propounded to us. And that is by renewing our Covenant with him; yea, by entering into a more full and firm Covenant then ever heretofore: For as the Quarrel was raised about the Covenant, so it must be a Covenant more solid and substantial, that must compose the Quarrel, as I shall show you hereafter, and that is the service and the privilege that lies before us; the work of the next day. So that me thinks I hear this Use of Exhortation, which now I would commend unto you, speaking unto us in that Language.  
Jere. 
Jer. 50.5.  50.5. Come let us join ourselves to the Lord in a perpetual Covenant, that shall not be forgotten.  
It is the voice of the Children of Israel, and the Children of Judah, returning out of Captivity.  
Vers. 4. The children of Israel shall come, they, and the children of Judah together; Seeking the Lord, whom they had lost, and enquiring the way to Zion, from whence their Idolatry, and Adulteries had cast them out; themselves become now like the Doves of the Valley, mourning and weeping, because they had perverted their way, and forgotten the Lord their God.  
Vers. 4.5. Going, and weeping; they shall go and seek the Lord their God; they shall ask the way to Zion, with their faces thitherward.  
And if you inquire when this should be? The fourth Verse tells you, In those days.  
And if you ask again, what days those are? Interpreters will tell us of a threefold day, wherein this Prophecy or Promise is to be fulfilled; 
A threefold day of making good the prophecy. 1. The literal day   

That is, The Literal or Inchoative Day.  
That is, The Evangelicall or Spiritual Day.  
That is, The Universal or Perfect Day.   
First, There is a literal or inthoative day, here prophesied of, and that is already past; past long since: Namely, in that day wherein the seventy years of the Babylonian Captivity expired; then was this Prophecy, or Promise begun, in part to be accomplished: At what time the Captivity of Judah, and divers of Israel with them, upon their return out of Babylon, 
Ezra 8.21.  kept a folemn Fast at the River Ahava, to afflict their souls before their God, There may you see them going and weeping;  
To seek of him aright way for them, and their little ones; There you have them, Seeking the Lord, and enquiring the way to Zion, with their faces thitherward.  
And when they came home, you may hear some of their Nobles and Priests, calling upon them to enter into Covenant; so Shechoniah spoke unto Ezra, the Princes, and the People; 
Ezra 10.2, 3.  We have sinned against the Lord, etc. Yet now there is hope in Israel, toucerning this thing. Now therefore, let us make a Covenant with our God.  
And so you may find the Levites calling the people to confess their sins with weeping and supplications in a day of humiliation, and at the end of it, to Write, and Swear, and Seal, 
Nehe. 9.4, 5.  a Covenant with the Lord their God.  
This was the first day wherein this Prophecy began to be fulfilled in the very letter thereof.  
The second day is the Evangelicall day, 
2 2 Day, ●●●nge 〈◊〉.  wherein this Promise is fulfilled in a 〈◊〉 or Spiritual sense; Namely, when the elect of God, of what Nation or Language soever, (being all called the Israel●● G●●, 
Isal. 44.5.  as is Prophesied, One shall say I am the Lor● is, and 〈◊〉 shall call him 〈◊〉 by the name of Jacob, etc. and 〈…〉 by the Name of Israel.)  
I say, when these in their several Generations and successions shall turn to the Lord their God, either from their Gentilism and Pag●●●, as in their first conversion to Christianity; (as 〈◊〉 observes after the Resurrection of Christ, and Mission of the holy ●host. A 〈…〉 exinde univer●●s nationes ex verag●●e 〈◊〉 humani●● gent●s ad Dominum Deum, & ad Dominum ●●●●us c●us. From that day forward you might behold po●r Creatures of all Nations and Languages, creeping out of their dark hol●● and corners of blindness and Idolatry, and betaking them to God and his S●n Jesus Christ, as to their Lawgiver and Saviour;) or else turning from Antichristian superstition, and false ways of worship, as in the after, and more full conversion of Churches or Persons; purging themselves more and more, from the corruptions and mixtures of Popery and Superstitions, according to the degree of light and conviction, which should break out upon them, and ask the way to Zion; i. e. The pure way of Gospel Worship, according to the fuller and clearer Manifestations and Revelations of the mind of Christ in the Gospel.  
This was fulfilled in Luth●●s time, and in all those after Separations which any of the Churches have made from Rome, and from those Relics, and remains of Superstition and will-worship, wherewith themselves, and the Ordinances of Jesus Christ have been defiled.  
The third day wherein this Prophecy or Promise is to be made good, 
3 3 Day, Univerfall.  is that Universal day, wherein both How and Gentile shall convert unto the Lord. That Day of the Restitution of all things, as some good Divines conceive, When ten men out 〈◊〉 all Lan●● 〈…〉 the Nations, shall take hold of the skirt of him that is Jew; saying, 〈◊〉 will go with you, for we have heard that God is with you, Z●ch. 8.23. And to what purpose is more fully expressed in the former Verses (answering the Prophecy in the Text.)  
Vers. 20. Thus saith the Lord of Hosts, it shall yet come to pass, that there shall come people, and the Inhabitants of many Cities.  
Vers. 21. And the Inhabitants of one City, shall go to another; saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts; I will go also.  
Vers. 22. Yea, many people, and strong Nations, shall come to seek the Lord of Hosts in Jerusalem, and pray before the Lord.  
This I call the Universal day, because, as you see there shall be such an abundance of confluence of Citi●s, and People, and Nations, combining together in an holy League and Covenant, to seek the Lord.  
And a Perfect day; because, the mind and will of the Lord shall be fully revealed and manifested to the Saints, concerning the way of Worship and Government in the Churches. The New Jerusalem; i. e. The perfect, exact, 
Ezek 43.11, 12, 13. Reve. 21.10, 11. Isa 30.26  and punctual Model o● the Government of Christ in the Churches, shall then be let ●own from Heaven.  
The light of the Moon, being then to be as the light of the Su●, and 〈◊〉 light of the Sun sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and 〈…〉 of their wound.  
By what hath been spoken, you may perceive under which of these days we are: Past indeed the first, but not yet arrived at the third day; and therefore under the second day, that ●●angelicall ●ay; yet so, as if all the three days were m●t together in ours, while it seems to me, that we are upon the daw●ing of the third day: and this Prophecy falling so pat, and full upon our times, as if we were not got beyond the Literal; a little variance will do it.  
The children of Israel, and the children of Judah?  
Scotland and England, newly coming out of Babylon, Antichristian Babyl●n, Papal Tyranny and Usurpations, (in one degree or other) Going and weeping in the days of their solemn Humiliations, bewailing their Back-slidings and Rebellions, to seek the Lord their God, to seek pardon and reconciliation, to seek his face and favour, not only in the continuance, but in the more full and sweet influential manifestations of his presence among them; and to that end ask the way to Zion, with their faces thitherward; that is, Enquiring after the pure way of Gospel worship, with full purpose of heart; that when God shall reveal his mind to them, they will conform themselves to his mind, as according to that blessed Prophecy and Promise, Isal. 2.3. He will teach us of his ways, and we will walk in his paths, etc.  
And that they may make all sure, That they may secure God and themselves against all future Apostasies and black-flidings, calling one upon another, and echoing back one to another.  
Come let us join ourselves to the Lord in a perpetual Covenant, that may not be forgotten.  
You see by this time, I have changed my Text, though not my project; to which purpose, I shall remember that in the handling of these words, I must not manage my discourse, as if I were to make a new entire Sermon upon the Text, but only to improve the happy advantages it holds forth, for the pursuit and driving on of my present Use of Exhortation.  Come let us join, etc. 
To this end therefore from these words, I will propound and endeavour to satisfy these three Quaeres.  

1. What?  
2. Why?  
3. How?   
1. What the duty is, to which they mutually stir up one another.  
2. Why? or upon what considerations?  
3. How, or in what manner this service is to be performed?  
And in all these you shall see what proportion the Text holds with the Times. The duty in our Text, with the duty in our Hands, pressing them on still in an Exhortatory way.  
For the first. sc. What the duty is?  
Answ. You see that in the Text, is to join themselves to the Lord, by a solemn Covenant; and so is that which we have now in our hands, to join our selves to the Lord by a Covenant; how fare they correspond will appear in the sequel.  
This is the first and main End of a Covenant between God and his People, as I have showed you, To join themselves to the Lord. The sons of the stranger, that join themselves to the Lord, 
Isa 56.6.  etc. And take held of his Covenant.  
This I say is the first and main end of the Covenant in the Text: The second is subordinate unto it; namely, to Inquire th● way to Zion. i e. To inquire the way and manner, how God would be worshipped; that they might dishonour and prevoke him no more, by their Idolatries, and Superstitions, which had been brought in upon the Ordinances of God, by the means of Apostate Kings, and Priests, and Prophets, as in Jeroboams and Ahabs reigns, etc. And for which they had been carried into Captivity.  
And such is the Covenant that lies before us, in the first place, as I say, to join ourselves to the Lord, to be knit unsepaparably unto him, that he may be our God, and we may be his People.  
And in the next place, as subservient hereunto, to ask the way to Zion; to inquire and search by all holy means, sanctified to that purpose, what is that pure way of Gospel worship; That we and ou● children, after us, may worship the God of spirits, the ●●od of truth, in spirit and in truth; in spirit, 
Joh 4. ●3.  opposed to carnal w●y●s of will-worship and inventions of men; and in truth, opposed to false hypocritical shows and pretences, since the Father seeks for such to worship him.  
Now, That this is the main scope and aim of this Covenant before us, will appear if you read and ponder it with due considerations; I will therefore read it to you distinctly, this Evening, besides the reading of it again to morrow, when you come to take it; and when I have read it, I will answer the main, and most material objections, which seem to make it inconsistent with these blessed ends and purposes.  
Attend diligently while I read it to you.  
The Covenant.  
WE Noblemen, 
●his Co 〈…〉 it 〈◊〉 ha●d to c●m 〈◊〉 the 〈…〉 and 〈…〉 several pafa●●s of the C●●●nant to which 〈…〉.  Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospel, and Commons of all sorts in the Kingdoms of England, Scotland, and Ireland, by the Providence of God living under one King, and being of one Reformed Religion, having before our eyes the glory of God, and the advancement of the Kingdom of our Lord and Saviour Jesus Christ, the honour and happiness of the King's Majesty and His Posterity, and the true public Liberty, Safety, and Peace of the Kingdoms, wherein every ones private condition is included, and calling to mind the treacherous and bloody Plots, Conspiracies, Attempts, and Practices of the Enemies of God, against the true Religion, and professors thereof in all places, especially in these three Kingdoms ever since the Reformation of Religion, and how much their rage, power and presumption, are of late, and at this time increased and exercised; whereof the deplorable state of the Church and Kingdom of Ireland, the distressed estate of the Church and Kingdom of England, and the dangerous estate of the Church and Kingdom of Scotland, are present and public Testimonies; We have now at last, (after other means of Supplication, Remonstrance, Protestations, and Sufferings) for the preservation of ourselves and our Religion, from utter Ruin and Destruction, according to the commendable practice of these Kingdoms in former times, and the Example of God's People in other Nations; after mature deliberation, resolved and determined to enter into a mutual and solemn League and Covenant, wherein we all subscribe, and each one of us for himself, with our hands lifted up to the most high God, do swear:  
I. THat we shall sincerely, really and constantly, through the Grace of God, endeavour in our several places and callings, the preservation of the Reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline and Government, against our common Enemies; the Reformation of Religion in the Kingdoms of England and Ireland, in Doctrine, Worship, Discipline and Government, according to the Word of God, and the Example of the best Reformed Churches; And shall endeavour to bring the Churches of God in the three Kingdoms, to the nearest Conjunction and Uniformity in Religion, Confession of Faith, Form of Church-Government, Directory for Worship and Catechising; That we and our Posterity after us, may as Brethren, live in Faith and Love, and the Lord may delight to dwell in the midst of us.  
II. That we shall in like manner, without respect of persons, endeavour the Extirpation of Poperty, Prelacy, (that is, Church-Government, by Arch-Bishops, Bishops, their Chancellors and Commissaries, Deans, Deans and Chapters, Archdeacon's, and all other Ecclesiastical Officers depending on that Hierarchy) Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found to be contrary to sound Doctrine, and the power of Godliness; lest we partake in other men's sins, and thereby be in danger to receive of their plagues, and that the Lord may be one, and his Name one in the three Kingdoms.  
III. We shall with the same sincerity, reality and constancy, in our several Vocations, endeavour with our estates and lives, mutually to preserve the Rights and Privileges of the Parliaments, and the Liberties of the Kingdoms, and to preserve and defend the King's Majesty's person and authority, in the preservation and defence of the true Religion, and Liberties of the Kingdoms, that the world may bear witness with our Consciences of our Loyalty, and that we have no thoughts or intentions to diminish His Majesty's just power and greatness.  
iv We shall also with all faithfulness endeavour the discovery of all such as have been, or shall be Incendiaries, Malignants, or evil Instruments, by hindering the Reformation of Religion, dividing the King from his People, or one of the Kingdoms from another, or making any Faction or parties amongst the people, contrary to this League and Covenant, that they may be brought to public trial, and receive condign punishment, as the degree of their offences shall require or deserve, or others having power from them for that effect, shall judge convenient.  
V And whereas the happiness of a blessed Peace between these Kingdoms, denied in former times to ou● Progenitors, is by the good Providence of God granted unto us, and hath been lately concluded, and settled by both Parliaments, we shall each one of us, according to our place and interest, endeavour that they remain conjoined in a firm Peace and Union to all Posterity; And that Justice may be done upon the wilful Opposers thereof, in manner expressed in the precedent Article.  
VI We shall also according to our places and callings in this common cause of Religion, Liberty, and Peace of the Kingdoms, assist and defend all those that enter into this League and Covenant, in the maintaining and pursuing thereof, and shall not suffer ourselves directly or indirectly by whatsoever combination, persuasion; or terror, to be divided and withdrawn from this blessed Union and Conjunction, whether to make defection to the contrary part, or to give ourselves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God, the good of the Kingdoms, and honour of the King; but shall all the days of our lives zealoufly and constantly continue therein, against all opposition, and promote the same according to our power, against all Lets and Impediments whatsoever; and what we are not able ourselves to suppress or overcome, we shall reveal and make known, that it may be timely prevented or removed; All which we shall do as in the sight of God.  
And because these Kingdoms are guilty of many sins and provocations against God, and his Son Jesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof; we profess and declare before God and the world, our unfeigned desire to be humbled for our own sins, and for the sins of these Kingdoms, especially, That we have not as we ought, valued the inestimable benefit of the Gospel, that we have not laboured for the purity and power thereof, and that we have not endeavoured to receive Christ in our hearts, nor to walk worthy o● him in our lives, which are the causes of other sins and transgressions, so much abounding amongst us; And our true and unfeigned purpose, desire, and endeavour for ourselves, and all others under our power and charge, both in public and in private, in all duties we own 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. And this Covenant we make in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same, as we shall answer at that great day when the secrets of all hearts shall be disclosed; Most humbly beseeching the Lord to strengthen us by his holy Spirit for this end, and to bless our desires and proceed with such success, as may be deliverance and safety to his people, and encouragement to other Christian Churches groaning under, or in danger of the yoke of Antichristian Tyranny; to join in the same or like Association and Covenant, to the glory of God, the enlargement of the Kingdom of Jesus Christ, and the peace and Tranquillity of Christian Kingdoms and Common wealths.  
THis Brethren is the Covenant before us; to which God and his Parliament do invite us this day; wherein the Ends propounded, lie fair to every impartial eye.  
The first Article in this Covenant binding us to the Reformation of Religion; and the ●●st Article to the Reformation of our Lives.  
In both, we join our sil●s to the Lord, and swear to ask and receive from his Lips, the Law of this Reformation; Read them else again, and consider.  
And trudy, this is a why, as well as a what (that I may a little prevent myself.) A ●otive of the first Magnitude. Oh for a People or Person to be joy●● unto the Lord; to be made one with the most high God of Heaven and Earth, before whom, and to whom we swear, is a privilege of unspeakable worth and excellency!  
Seems it (said David once to saul's servants) a small thing to your eyes, to be son in law to a King, seeing I am a poor man? 
1 Sam 18.23.   
Seemeth it, may I say, a small thing to you for poor creatures to be joined, and married as it were to the great GOD, the living God; who are so much worse than nothing, by how much sin is worse than vanity; yea, to be one with him, as Christ saith in that heavenly Prayer of his; 
John 1●. 21, 22, 23.  As he and his Father is one, That they may be one, as thou Father art in me, and I in thee; that they also may be one, with us. And again, That they may be one, even as we are one. Yea, perfect in one; not indeed, in the perfection of that unity, but in unity of that perfection, not made perfect in a perfection of equality, but of conformity.  
This is the fruit of a right managed Covenant; and the greatest honour that poor mortality is capable of. Moses stands admiring of it, Deut 32.33. You may read the place at your leisure.  
But against this blessed Service and Truth, are there mustered, and led up an whole Regiment of Objections, under the conduct of the father of lies; though some of them may seem to have some shadow of truth; and therefore so much the more carefully to be examined.  
I shall deal only with some of the chief Commanders of them, if they be conquered, the rest will vanish of their own accord.  

Objections propounded and answered.  
Obj. 1 Object. 1. If this were the end of this service, yet it were needless: since we have done it over and over again, 
It is needless.  in our former Protestations and Covenants; and so this repetition may seem to be a profanation of so holy an Ordinance, by making of it so ordinary, and nothing else, but a taking of God's name, in vain.  
To this I answer.  
Answ. 1. It cannot be done too oft; if it be done according to the Law and Order of so solemn an Ordinance.  
2. The people in the Text might have made the same Objection, it lay as strong against the work, to which they encourage one another: For surely, this was not the first time they engaged themselves to God by way of Covenant; but having broken their former Covenants, they thought it their privilege, and not their burd●n to renew it again, and to make it more full st●●le, and impregnable then ever; A perpetual Covenant that shall not be forgart●a; which hints a  
3. Answ. And that is there was never yet so full and strict a Covenant tendered to us since we were a people. Former Covenants have had their defect and failings, like the best of God's people: But I may say of this in reference to other Covenants, as Solomon of his good Housewife, in reference to other women.  
Other Daughters have done well, but thou best exceeded th●m all.  
Other Covenants have done well, but this hath escape them all; h●e Paul among the Apostles, it goes beyond them all, though it seems to be b●rne out of duc time.  
Now if your L●s●s and Covenants among men, be either 〈◊〉 or for●●ited; need men persuade you to have them renewed and perfected! Of how much greater concermnent is this, between God and us, Oh you of little faith?  
4 You receive the Sacrament of the Lords Supper once a 〈◊〉, and some will not be ●●pt off, though they have no p●rt, nor portion in that Mystery, say the Ministers of Christ what they can; and the Sacrament is but the Seal of the Covenant; consider it, and be convinc●●d.  
But secondly it is objected, 
O●. 2. We ●●●●at 〈…〉.  There be some Clauses in this Covenant, that serve rather to 〈◊〉 us further from God, th●n pr●● us ne●r●r to Vint; as binding us to inquire the way to Zion of man, rather than of God; to receive the Law of Reform then from S●otland, a●d other 〈◊〉, and not from the lips of the 〈◊〉 Proph●t of the Churches.  
〈…〉. In the 〈◊〉, we sw●●r first to ●●●ntain the Relight as it is already 〈…〉 in Doctrine, Go●●●●m●●●, and 〈…〉; when in fiul, the most shall sweat they know not what; and secon●ly, we swear to conserm ourselves 〈…〉 England to their 〈◊〉 and 〈◊〉 in Scotland, which is presbyterial, and for aught we know, as much tyrannical, and more Antichristian then that of Prelacy, which we swear to extirpate; yea, some have not been afraid to call it The Antichrist that is now in the world.  
Answ. 1. To whom I first answer, beseeching them in the bowels of compassion, and spirit of meekness, to take heed of such rash and unchristian censures, lest God hear, and it displease him; and they themselves possibly be found to commit the sin, 
Isai 5 20.  and incur the woe of them that call evil good, and good evil.  
Secondly, Whereas they object, that many shall swear to they know not what, the most being totally ignorant of the Discipline of Scotland, and very few understanding it distinctly. I would have these remember and consider two examples in Scripture, the one of King Josiah, 
2 2. Instances. 2 Chro. 34 30, 3●, 32. Nehe. 10.28.  the other of the Women and children in Nehemiahs' time. Josiah (as the Text tells us) not being above eight years of age; as Vers. 3. While he was yet young, began to seek after the Lord God of David, his Father; and in the twelfth year, he began to purge Judah and Jerusalem, etc. And this purging and Reformation he did by Covenant, wherein he swore, to walk after the Lord, and to keep his Commandments, and his Testimonies and his Statutes. Which surely, at that age we cannot conceive he did distinctly and universally understand; no more could all the Men their Wives, and their Sons, and their Daughters, that took the Covenant (in Nehemiahs' time) understand all things inparticular to which that Covenant did bind them; since they did enter into a Gurse, and an Oath, not only to refuse all intermarriages with the Heathen, as Vers. 30. but also to walk in God's Law, which was given by Moses, and to observe and do all the Commandments of the Lord, and his judgements and his Statutes.  
Surely there were in this multitude, not an inconsiderable number that were not acquainted with all the Moral precepts, Judicial Laws, and Ceremonial Statutes, which God commanded the people by the hand of Moses. 
2 2. Objections against these Instances.   
There be two things I know, that may be replied against these Instances.  
1. That of those women and children in Nehemiah, it is said in the same place, They were of understanding. Verse. 28. Every one having knowledge, and having understanding; Verse. 29. They 〈◊〉 unto their Brethren, their Nobles, and entered into a curse, etc.  
2. That there is a great difference between the Laws and Statutes to which they swore, and this Government and Discipl●● to which we swore in this Covenant. Those Laws and Statutes were ordained immediately of God himself; and therefore being insallibly right; unquestionably, holy, and just, and good; J●siah and the people might lawfully swore observance to them with an implicit faith; but not so in a Government and D●●●●●pline set up by man, by a Church (be it never so pure and holy) for their light being but a borrowed light, and they not privileged with an infallible spirit (as the Apostles) their Resolations and Ordinances may be liable to mistake and error; and therefore, to swore observance to them by an implicit faith, is more than comes to their share, and as unwarrantable as it is unsafe for a people or person to do, who are yet ignorant or unsatisfied in the whole, or in any particular.  
To these Objections I rejoin: 
Answer to these O●●ecti●●.  First, That that Description of the Covenanters in Nehemiah, That they were of understanding and knowledge, supposeth not a distinct actual cognizance of every particular Ordinance, Judgement, Statute, and Provision, in all the three Laws, Moral, Judicial, Ceremonial, in every one that took the Covenant; that being not only needless, but impossible; but it implies only a capacity to receive Instruction and Information in the things they swore unto, though at present they were ignorant of many of the severals contained in that Oath. And so fare this Rule obtains among us, Children that are not yet come to understanding and fools, being not admitted to this service, as not capable of instruction.  
Ans. 2 To the second (though more considerable) yet the answer is not very difficult: For  
First, We do not swore to observe that Discipline, but to preserve it: I may preserve that, which in point of conscience I cannot observe, or not, at least, swore to observe.  
Secondly, We swore to preserve it, not in opposition to any other form of Government that may be found agreeable to the Word, but in opposition against a common Enemy, which is a clause of so wide a latitude and easy a digestion, as the tenderest conscience need not kick at it; This preservation relating not so much to the Government, as to the persons or Nation under this Government, not so much to preserve it, as to preserve them in it, against a Prelatical Party at home, or a Popish Party abroad, that should attempt by violence to destroy them, or to force another Government upon them, that should be against the Word of God; under which latitude, I see not but we might enter into the like Covenant with Lutherans, or other Reformed Churches, whose Government, Discipline, and Worship, is yet exceedingly corrupted with degenerate mixtures.  
Thirdly, Neither in the preservation of their Government; etc. nor in the Reformation of ours, do we swore to any thing of man's; but to what shall be found to be the mind of Christ, witness that Clause, According to the Word of God; 
Art. 1.  so that upon the matter, it is no more than Josiah and the People in Nehimiah swore to; namely, what shall appear to be the Statutes and Laws which Christ hath left in his Word, concerning the Regiment of his Church.  
Fourthly, Nay, not so much, for we are not yet called to swore the Observation of any kind of Government, that is, or shall be presented to us, but to endeavour the Reformation of Religion in Doctrine, Worship, Discipline, and Government, According to the Word of God.  
In the faithful and impartial and search and pursuit whereof, if Scotland or any of the Reformed Churches can hold us forth any clearer light than our own, we receive it not as our Rule but as such an help to expound our Rule, as Christ himself hath allowed us, Cant. 1.7, 8. 2 Cor. 11.16. Phil. 4.8. 1 Th●s. 1.7, 8. In which case we are bound to kiss not the Lips only, but the very feet of them that shall be able to show us the way to Zion. 
Isa. 52.7.   
So that still, it is not the voice of the Churches, but of Christ in the Churches that we Covenant to listen to, in this pursuit, that is to say, That we will follow them, as they follow Christ; And when all is done, and a Reformation (through the Assistance and blessing of the Lord Jesus Christ, that great King and Prophet of his Church) resolved on, according to this Rule thus interpreted, under what notion or obligation the observation of it shall be commended to us sub judice lis est, it is yet in the bosom and breast of Authority; we are as yet called to swear to nothing in this kind. So much in reference to the Instances.  
Answ. 3 I answer further to the satisfying of this second doubt, That by this Covenant we are bound no more to conform to Scotland, than Scotland to us: The Astipulation being mutual, and this Astipulation binding us not so much to conform one to another, as both of us to the Word; wherein, if we can meet, who would not look upon it, as upon the precious fruit of Christ's prayer (Joh. 17.20, 21. That they might be one, as we are on) and the beauty and safety of both Nations, and of as, many of the Churches, as the Lord our God shall persuade to come into this holy and blessed Association.  
Obj. 3 A third objection falls upon the second Article or Branch of this Covenant; 
We swear ●●ext●p●t● that w●●ch may be the Gove●●nment of the Gospel.  wherein, it is feared by some that we swear, to Extirpate that which for aught we know, upon due inquiry may be found, the way to Zion, the way of Evangelicall Government which Christ and his Apostles, have set up in the Church.  
Answ. Where lies that think you? In what clause or word of the Article? Who can tell? Surely not in Popery; or if there be any that think that the way, I could wish their persons in Rome, since their hearts are there already. Is it in Superstition? Nay, Superstition properly consisting in Will-worship, Teaching for doctrine the traditions of men; This cannot be the way to Zion which Christ hath chalked out to us in his Word.  
No more can Heresy, which is the Opposition to sound Doctrine; nor Schism, which is the Rent of the Church's Peace; nor Profaneness, the poison of her conversation. None but Superstitious, Heretics, Schismatics, Profane persons, will call these the way to Zion; nor these neither under the Name and Notion of Superstition, Heresy, Schism, Profaneness; For the Heretic will not call his doctrine heresy; nor the superstitious his inovations superstition; nor the Schismatic his turbulent practices, schism, nor lastly, the profane person his lewdness, profaneness, though they love the thing, they hate the name.  
And this, before we go further, occasions another Objection, which you must give me leave, both to make, and answer in a Parenthesis, and then I will return.  
Object. Object. How then can we swear the extirpation of these, since, who shall be judge? 
Who shall judge what is Heresy, etc.  While some will be ready to call that Schism and Superstition, etc. which is not; and others deny that to be Heresy, Superstition, Schism. etc. which is?  
To which I answer.  
Ans. 1. By the same Argument, we ought not to Covenant against Popery and Drunkenness, Sabbath-breaking, nor any other sin whatsoever, there being nothing so gross, but it will find some friends to justify, and plead for it; which if we shall not condemn till all parties be agreed on the verdict, we shall never proceed to judgement, while the world stands.  
2. The word must be the Rule and the Judge, say men what they please, pro or con.  
3. And if the matter be indeed so disputable, that it lies not in my faculty to pronounce sentence; I have my dispensation to suspend, till the word determine the controversy.  
I now return; If then in none of these, the doubt must of necessity lie in that word Prelacy.  
And is that indeed the th●-way of Gospel-Government? Is that it indeed, which bears away the bell of Jure divino?  
What is it then that hath destroyed all Gospel, Order, and Government, and Worship, in these Kingdoms, as in other places of the Christian World, even down to the ground? Hath it not been Prelacy?  
What is it that hath taken down a teaching Ministry, and set up in the room, a teaching Ceremony? Is it not Prelacy?  
What is it that hath silenced, suspended, imprisoned, deprived, banished, to many godly, learned, able Ministers of the Gospel; yea, and killed some of them with their unheard of cruelties, and thrust into their places, Idol, Idle, Shepherds; Dumb Dogs that cannot bark (unless it were at the flock of Christ; so they learned of their Masters, both to bark and by't too) greedy Dogs that could never have enough, that did tear out the loins and bowels of their own people for gain, Heap living upon living, preferment upon preferment; swearing, drunken, unclean Priests, that taught nothing but rebellion in Israel, and caused people to abhor the Sacrifice of the Lord: Arminian, Popish, Idolatrous, vile wretches, such as had Job been alive, he would not have set with the Dogs of his flock; who I say, brought in these? Did not Prelacy?  
What hath hindered The Reformation of Religion all this while in Doctrine, Government, and Worship? Pr●la●y, a generation of men they were, that never had a vote for Jesus Christ; yea, what hath poisoned and adulterated Religion in all these Branches, and hath let in Popery and profaneness upon the Kingdom like a flood, for the raising of their own pomp and greatness, but Prel●●y?  
In a word, Prelacy it is, that hath set its impure and imperious feet, one upon the Church, the 〈◊〉 upon the State, and hath made both serve, 
●xod●: 14  as Pharaoh did the Israelites; with rigour. Surely, their Government hath been a yoke, which neither we, nor our Father's wersal le t● bear.  
Now, That which hath done this and a thousand times more violence and mischief to Christ and his People, than the tongue or pen of man is able to express? Can that be the way, of, or to St●a? Can that be the Government of Christ and his Churches?  
Object. I, but there be that will tell us, these have been the faults of the persons, and not of the calling?  
Answ. So cry some indeed, That yet like the men, as well as their calling, and would justify the persons, as well as the Office, but that their wickedness is made so manifest, that impudence itself cannot deny it.  
But is it indeed only the fault of the men, 
The abas●●in the Church, not the fault of the persons the Prelates, only but of the calling.  not of the calling? What meant then that saying of Queen Elizabeth, That when she had made a Bishop, she had spoiled a Preacher? Was it only a jest.  
2. And I wish we had not too just cause to add, The man too. Surely of the most of them, we may say, as once Aencblus spoke of the Gentiles, Apud vos optimi censerter ques comparatio pessimorum sic fa●it. Give me leave to vary it a little: He was a good Bishop that was not the worst man; but if the●e were some of a better Complexion, who yet, apparent rari nantes in gurgite vasto, were very rarely discovered in their Episcopal Sea; yet  
3. Look into their Families, and they were for the most part the vilest in the Diocese, a very nest of unclean Birds; And  
4. If you had looked into their Courts and Consistories, you would have thought you had been in Caiaphas-Hall, where no other trade was driven, but the crucifying of Christ in his Members.  
5. But fifthly, Produce me one in this last succession of Bishops, (I hope the last) that had not his hands imbrued more or less in the blood of the faithful Ministry, (I say not Ministers, but Ministry) produce a man amongst them all that durst be so Conscientious as to lay down his Bishopric, rather than he would lay violent hands upon a Nonconformable Minister, though he had failed but in one point of their compass of Ceremonies, when their great Master the Pope of Canterbury commanded it, although both for Life, Learning, and Orthodox Religion, their consciences did compel them to confess with Pilate, We find no fault in this just p●rson. 
Matth. 27.24.   
I say produce me such a Bishop amongst the whole Bunch, in this latter age, and I will down of my knees and ask them forgiveness.  
Oh it was sure a mischievous poisoned soil, in which, whatsoever plant was fet, did hardly ever thrive after.  
5. But yet further, Was not the calling as bad as the men? You may as well say so of the Papacy in Rome; for surely, the Prela●y of England, which we swore to extirpate, was the very same Fabric and Model of Ecclesiastical Regiment, that is in that Antichristian world; yea, such an evil it is, That some Divines venerable for their great learning, as well as for their eminent holiness, did conceive sole Episcopal Jurisdiction, to be the very seat of the Beast, upon which the fifth Angel is now pouring out his Vial, which is the reason that the men of that Kingdom, gnaw th●●r tongues for pain, 
Reve 16.10, 11.  and blaspheme the God of Heaven.  
Object. I, 
Some Prelacy lawful.  but it is therefore pleaded further against this Clause, That although it may be Prelacy with all its adjuncts and accidents of Archbishops, Chancellors, and Commissaries, Deans, etc. may have happily been the cause of these evils that have broken in upon us, and perhaps Antichristian; yet should we therefore swear the extirpation of all Prelacy, or Episcopacy whatsoever; since there may be found perhaps in Scripture, an Episcopacy or Prelacy, which circumcised from these exuberant Members and Officers, may be that Government Christ hath bequeathed his Church in the time of the Gospel?  
Answ. Now we shall quickly close this business. For  
1. It is this Prelacy, thus clothed, thus circumstanced, which we swear to extirpate; Read else the clause again, Prelacy, that is, Church-Government by Archbishops, Bishops, their Chancellors, etc. Not every, or all kinds of Prelacy; not Prelacy in the latitude of the notion thereof.  
2. And secondly, let us join issue upon this point, and make no more words of it; If there be an Episcopacy or Prelacy found in the word, as the way of Gospel government which Christ hath bequeathed the Churches, and this be made appear, we are so far from swearing to extirpate such a Prelacy, as that rather we are bound by virtue to this Oath to entertain it, as the mind and will of Jesus Christ.  
And this might suffice to warrant our Covenanting to extirpate this Prelacy, save that only, yet some seem conscientiously to scruple this in the last place.  
Object. 
Prelacy established by Law.  That they see not what there is to warrant our swearing, to extirpate that which is established by the Law of the Land, till the same Law have abolished it.  
To which I answer.  
Answ. 1. If the Law of the Land had abolished it, we need not swear the extirpation of it.  
2. In this Oath, the Parliaments of both Kingdoms, go before us, who having the Legislative power in their hands, have also Potestatem vitae & necis, over Laws, as well, as over Persons, and may as well put to death the evil Laws that do offend against the Kingdom, and the welfare of it, as the evil persons that do offend against the Laws.  
3. Who therefore (thirdly) if they may lawfully annul and abolish Laws that are found to sin against the Law of God, and the good of the Kingdom, may as lawfully bind themselves by an Oath, to use the uttermost of their endeavours, to annul and abolish those Laws; their Oath being nothing else but a solemn engagement to endeavour to perform what they have warrantably resolved upon; and with the same equity may they bind the Kingdom to assist them in so doing.  
4. Which is all that the people are engaged to by this Covenant; sc. Not to out run the Parliament in this Extirpation, but to follow and serve them in it, by such concurrence as they may expect from each person in their stations and callings; for that clause expressed in the first, and third Article, is to be understood in all.  
Object. If it be yet objected, 
parliament bound by Oath to maintain Laws.  that the Members of Parliament have at one time or other, sworn to preserve the Laws; and therefore to swear to endeavour the extirpation of Prelacy, which is established by Law, is to contradict their own Oath, and run the hazard of perjury; It is easy for any one to observe and answer.  
Answ. 1. That by the same Argument, neither may King and Parliament together, change or annul a Law, though found destructive to the good of the Kingdoms, since His Majesty as well as His Subjects, is bound up under the same Oath at His Coronation.  
2. But again, There is a vast difference between the Members of Parliament, simply considered in their private Capacities, wherein they may be supposed to take an Oath to maintain the Laws of the Land; and that public capacity of a Parliament, whereby they are Judges of those Laws, and may as I said before, endeavour the removeall of such as are found pernicious to the Church or State, and make such as will advantage the welfare of other; His Majesty being bound by His Coronation-Oath, to confirm these Laws, Quas vulgus elegerit, which the Commons shall agree upon, and present unto His Majesty.  
Object. Object. I, but it seems this objection lies full and strong upon them that stand in their single paivate stations.  
Answ. I answer, That if there be any such Oath which yet I have neither seen, nor heard of, unless the objection mean that clause in the late Parliament Protestation, wherein we vow and protest to maintain and defend the lawful Rights and Liberties of the Subject.  
Surely, Neither in that nor this, do we swear against a lawful endeavour to get any such Laws or Clause of the Law repealed and abolished, which is found a wrong, rather than a right, and the bondage rather than the Liberty of the Subject, as Prelacy was; Had we indeed taken the Bishop's Oath, or the like, never to have given our consent to have the Government by Episcopacy with its endless, etc. Changed or altered, we had brought ourselves into a woeful snare; but blessed be God, T●●t snare is broken, and we are escaped; while in the mean time, without all dou●t the subject may as lawfully use all lawful means to get that Law removed, which yet he hath promised or sworn to obey while it remains, when it proves prejudicial to the public safety and welfare; as a poor captive that hath peradventure sworn obedience to the Turk, (while he remains in his possession) may notwithstanding use all fair endeavours for an escape or ransom; or a apprentice that is bound to obey his Master; yet when he finds his service turned into a bondage, use lawful means to obtain his freedom.  
3. But once more to answer both all objections; it is worth your enquiry, Wither the Plea of a Legal establishment of this Prelacy, sworn against in this Covenant, be not rather a tradition, than any certain, or confessed Truth: Sure I am, we have it from the hands of persons of worth and honour; the a● l●st Secretaries of Laws and Antiquities in our Kingdom, that there is no such Law or Statute to be found upon the file among our Records.  
Which assertion, if it cannot find faith; we will once more, join issue with the Patrons or followers of this Prelacy upon this point, That when they produce that Law or Statute which doth enact and establish Prelacy, as it is here branched in the Article, we will then give them a fuller answer, or yield the question.  
To conclude therefore, since this Prelacy in the Article, t●●is many headed Monster of Archbishops, Bishops, their Chandler's and Commissaries, Deans, Deans and Chapters, Arch-deacons, and all other Beel s●●●licall Officers depending on that Hierarchy, is the Beast, wherewith we fight in this Covenant, which hath been found so destructive to Church and State; Let us not fear to take this Sword of the Covenant of God into our hands, and say to this Enemy of Christ, as Samuel said once to Agag, (at what time he said within himself, Surely the bitterness of death is passed) As thy sword hath made women childless, 
1 Sam. 15  so shall thy mother be childless among women. So hath Prelacy flattered itself, finding such a party to stand up on it side among the rotten Lords and Commons, the debauched Gentry, and abused people of the Kingdom; Surely, the bitterness of death is past. I sit as a Queen, and shall not know Widowhood, or l●sse of children. In the midst of this security and pride (the infallible forerunners of her downfall) let us call her forth, and say,  
As thy sword, Prelacy, hath made many women child●lesse, many a faithful Minister peoplelesse, houselesse and libertylesse, their wives husbandless, their children and their Congregations fatherless, and Pastorlesse, and Guideless, So thy mother Papacy shall be made childless among harlots, your Diocese Bishoplesse, and your Sees Lordlesse, and your places shall know you no more. Come, my Brethren, I say, and fear not to take this Agag (Prelacy I mean, not the Prelates) and hue it in pieces before the Lord.  
Obj. 4 A fourth and main Objection that troubles many, is, That in the following Article there are divers things of another nature than falls within the compass and list of such a Covenant, 
This Covenant is not purely religious, as that in the Text.  as that which the Text holds forth, To join ourselves to the Lord. There be State-matters, and such too, as are full of doubt, and perhaps of danger to be sworn unto.  
Answ. I shall answer, first the general Charge, and then some of the Particulars which are most material.  
In general I answer, 
1 1. In general. Whatever is contained in the Covenant, is either religious or tending to Religion.  There is nothing in the Body of this Covenant which is not either purely religious, or which lies not in a tendency to Religion, conducing to the securing and promoting thereof.  
And as in the expounding the Commandments Divines take this Rule, That that Command which forbids a sin, forbids also all the conducibles and provocations to that sin, All the Tendencies to it: And that Command which enjoins a duty, enjoins all the mediums and advancers to that duty, as the Schools say, Modus cadit sub precepto. Circumstances fall within the latitude of the Command; so in religious Covenants, not only those things which are of the substance and integrals of Religion, but even the colaterals and subserviencies, that tend either to the establishing or advancing of Religion, may justly be admitted within the Verge and Pale of the Covenant.  
The Cities of Refuge had their Suburbs appointed by God, as well as their ha●itations, and even they also were counted holy.  
The Rights and Pr●●●ledges of the Parliaments, and the Libert●●s of the Kingdom, mentioned in the third Article: They are the aburbs of the Gospel, and an Inheritance bequeathed by God to Nations and Kingdoms and under that notion holy. Concerning which a people may lawfully reply to the unjust demands of him perours, Kings, or States, as Naboth once to Ahab, when demanded to yield up his Vineyard to his Majesty:  
God forbidden that I should give the Inheritance of my father. 
〈…〉   
These be the Outworks of Religion, the Lines of Communication, as I may so say, for the defence of this City; which the Prelates well knew, and therefore you see it was their great design, first by Poli●y to have surprised; and when that would not do, then by main strength of Battle to storm these Outworks: Well knowing, That if they once had won these, they should quickly be Masters also of the holy City, Religion itself, and done what they listed. And therefore the securing of these must of necessity be taken into the same Counsels and Covenant with Religion itself.  
This premised in general, 
Particular Objections or Seruples. 1. Ignorance in them that take this Covenant of the ●ights and Priviviledges of Parlilament.  we shall easily and a pace satisfy the particular Scruples and Queries as I go.  
1 Scrupl. The most part that swear this Covenant, are in a great degree, if not totally, ignorant what the Rights and Privileges of the Parliament, and the Liberties of the Kingdoms are, and how can they then swear to maintain they know not what?  
Answ. 1. By the same argument no man, or very few, might lawfully swear to maintain the King's Prerogatives in the Oaths of Allegiance and Supremacy; nor the King himself swear to maintain the Liberties of the Subject, as he doth in his Oath at his Coronation.  
Answ. 1 2. But there is hardly any person so ignorant, but knows there are Privileges belonging to the Parliaments, and Liberties belonging to the subject.  
3. And that it is the duty of every Subject, according to his place and power, to maintain these; So that in taking of this Covenant, we swear to do no more than our Duty binds us to; in which there is no danger, though we do not in every point know how fare that duty extends in every branch and several thereof.  
4. In swearing to do my duty, whether to God or man, if The ignorant of many particulars, I oblige myself to these two things.  
1. To use the best means to inform myself of the particulars.  
2. To conform myself to what I am informed, to be my duty.  
Which yet in the case in hand, doth admit of a further latitude, namely, That which lies in the very word and letter of this Article (as in most of the rest) In our several Vocations; which doth not bind every one to the same degree of knowledge, nor the same way of preservation: As for example, I do not conceive every Magistrate is bound to know so much, no nor to endeavour to know so much as Parliament-men; nor every member of Parliament so much as Judges; nor Ministers so much as the Lawyers; nor ordinary people so much as Ministers; nor servants so much as Masters: nor all to preserve them the same way; Parliament-men by demanding them, Lawyers by pleading, Judges by giving the sense and mind of the Law, Mistress by Preaching, Magistrates by defending, people by assisting, praying, yielding obedience, etc. All if the exigencies arise so high, and the State call for it, by engaging their estates and lives, in case they be invaded by an unlawful power.  
And in case of ignorance, the thing we bind ourselves to is this, That if at any time any particular shall be in question, What the Parliament shall make appear to be their right, or the liberty of the Subject, we promise to contribute such assistance for the preservation or reparation thereof, as the nature of the thing, and wisdom of the State shall call for at our hands in our several places.  
Obj. 2 2 Scruple. But some are offended, while they conceive in the same Article, 
The King's Person and authority in the preservation of Religion, etc.  That the Clause wherein we swear the preservation and defence of the King's person and Authority, doth he under some restraint, by that limitation;  
In the preservation and defence of the true Religion, and the Liberties of the Kingdom.  
To which we reply,  
Answ. 1. It maintains him as far as he is a King: He may be a man, but sure no King, without the lists and verge of Religion and Laws, it being Religion and Laws that make him a King.  
2. 
See his Majesty's Declarations.  It maintains his person and estate, as far as his Majesty himself doth desire and expect to be defended: for sure his Justice cannot desire to be defended against, but in the preservation of Religion and Laws; and his wisdom cannot expect it; since he cannot believe that they will make conscience of defending his person, who make no conscience of preserving Religion and the Laws; I mean, when the ruin of his person and authority may advance their own cursed designs. They that for their own ends will defend his person and Authority against Religion and Liberties of the Kingdom, will with the same conscience defend their own ends against his person and authority, when they have power in their hands.  
The Lord deliver his Majesty from such defenders, By what Names or Titles soever they be called.  
3. Who doubts but that Religion and Laws (wherein the Rights and Liberties of Kingdoms are bound up) are the best security of the persons and authority of Kings and Governors? And the while Kings will defend these, these will defend Kings? It being impossible that Princes should suffer violence or indignity, while they are within the Munition of Religion and Laws; or if the Prince suffer, these must of necessity suffer with him.  
4. I make a question, Whether this limitation lie any more upon the defence of the King's person and authority, than it doth upon the Rights and Privileges of Parliaments, and the Liberties of the Kingdom, since there is no point or stop in the Article to appropriate it more to the defence of the King's Person and Authority, th●n to the preservation of the Rights and Privileges ledges of the Parliaments, and the Liberties of the Kingdoms.  
5. And lastly, This Clause is not to be understood exclusive, as excluding all other Cases wherein the Kingdoms stand bound to preserve his Majesty's Person and Authority, but only pro subjecta materià, as expressing that case wherein the safety of his Person and Authority, doth most highly concern both King and Kingdoms, especially at such a time as this is, when both are so furiously and implaceably encountered by a malignant Army of desperate parricides, Papists and their Prelatical party.  
These Objections answered, and Difficulties removed, we proceed to the examining of the rest of the particulars, in the following Articles.  
The discovery of incondiaries or malignants that have been, or shall be: To which the fourth Article binds us: 
Fourth Article. Discovery of Incendiaries and Malignants.  Doth it not lie also in a necessary tendency to the securing and preserving of this Covenant inviolable with the Most High God, in point of Reformation? For can we hope a thorough Reformation, according to the mind of Christ, if opposers of Reformation may escape , undiscovered and unpunished? or can we indeed love or promote a Reformation, and in the mean time countenance or conceal the enemies of it?  
This is clear, yet it wants not a scruple; and that peradventure which may trouble a sincere heart.  
Object. It is this; Having once taken this Oath, 
This Oath will bind us to discover children or parents, or husbands & wives, etc.  if we hear a friend or brother; yea, perhaps a Father, an Husband or a Wife, let fall a word of dislike of the Parliament, or Assemblies proceed in either Kingdom; or that discovers an other judgement or opinion; or a word of passion unadvisedly uttered, and do not presently discover and complain of it, we pull upon ourselves the guilt or danger of perjury, which will be a mighty snare to thousands of well affected people.  
To which I answer.  
Answ. 1. The objection lays the case much more narrow than the words of the Article, which distinguisheth the Incendiary or Malignant which is to be discovered by a threefold Character, or note of Malignity.  
First, Hindering the Reformation of Religion.  
Secondly, Dividing the King from his people, or one Kingdom from 〈…〉.  
Thirdly, Making any faction or parties amongst the People contrary to the L●●●ue and Covenant.  
Now every dislike of some passage in Parliament or Assemblies proceed; every distent in judgement and opinion; every rash word or censure, that may possibly be let fall through passion and inadvertency, will not amount to so high a degree of Malignity as is here expressed, nor consequently bring one within the compass of this Oath and Covenant. A suitable and seasonable Caution or conviction may suffice in such a case.  
2. But suppose the Malignity do arise to that height here expressed in any of the Branches thereof; I do not conceive the first work this Oath of God binds us to, is to make a judicial discovery thereof; while without all controversy our Saviour's 
* Matth. 18.  Rul● of dealing with our Brethren in cases of offence, is not here excluded; which is,  
1. 
Vers. 15.  To see what personal admonition will do; which toward a Superior as Husband, Parent, Master, or the like must be managed with all Wisdom and Reverence: if they hear us, we have made a good days work of it; We have gained our br●ther, if not then the Rule directs us yet.  
2 In the second place to take with us two or three more; if they do the deed, thou in yeast sit down with peace and thankfulness, if not,  
3. If after all this, the party shall persist in destructive practices to hinder Reformation, to divide the King from his People, or one Kingdom from another, or lastly to make factions or parties among the people; be it the man of thine own House, the Husband of thy youth, the Wife of thy bosom, the Son of thy loins, etc. L●vi must know neither Father, nor Mother, private Relations must give way to public safety; thou must with all faithfulness, endeavour the discovery; thine eye must not pity nor spare: 
D●ut 1, 6 7 8.  It is a case long since stated by God himself; and when complaint is made to any person in authority, the Plaintiff is discharged, and the matter rests upon the hands of Authority.  
Provided notwithstanding, that there be in the use of all the former means, that latitude allowed, which the Apostle gives in case of Heresy: sc. A first and second Admonition. 
Ti●. 3.13.   
This course not only the Rule of our Saviour in general, but the very words of the Covenant itself doth allow; (for though the clause be placed in the sixth Article, yet it hath reference to all:) viz. What we are not able ourselves to suppress or overcome, we shall reveal and make known. So that if the Malignity fall within our own, or our friend's ability to conquer, we have discharged our duty to God and the Kingdoms, and may sit down with comfort in our bosoms.  
That which remains in the other two Articles, I cannot see how it affords any occasion of an objection; and the reference and tendency it hath to the Reformation and preservation of Religion, is easy and clear to any eye, that is not wilfully blind; The preservation of Peace between the two Kingdoms, 
Fifth Article. The preservation between the Kingdoms.  in the fifth Article, being the pillar of Religion; for how can Religion and Reformation stand, if any blind Malignant Samson be suffered to pull down the pillars of Peace and Union.  
Besides it was a branch of that very Covenant in the Text as well as of that in our hands. The Children of Israel and Judah which had a long time been disunited, and in that disunion had many bloody and mortal skirmishes and battles, now at length by the good hand of God upon them, taking counsel to join themselves, first, one to another, and then both unto God.  
First, Let us join ourselves, and then to the Lord, in a perpetual Covenant?  
Surely, not only this Copy in the Text; but the Wormwood and the Gall of our civil combustions and wars, which our souls may have in remembrance to our dying day, and be humbled within us, may powerfully persuade us to a cheerful engagement of ourselves, for the preservation of a firm peace and union between the Kingdoms, to all posterity.  
And lastly, as Peace is the pillar of Religion, 
Article sixth. Mutual assistance.  so mutual assistance and defence of all those that enter into this League and Covenant in the maintaining and pursuance thereof, (mentioned in that sixth and last Article) is the Pillar of that Peace. Divide & impera; Desert one another, and we expose ourselves to the Lusts of our enemies.  
And who can object against the securing of ourselves, 
Indifferency, and neutrality.  and the state, against a detestable indifferency or neutrality, but they must ipso fact, proclaim to all the world, that they intent before hand to turn Neutrals or Apostates?  
To conclude, therefore having thus examined the several Articles of this Covenant, and the material Clauses in those Articles; and finding them to be, if not of the same nature, yet of the same design with the preface and conclusion; (the one whereof (as I told you, at the entrance) obligeth us to the Reformation of Religion; the other of our Lives) as serving to the immediate and necessary support and perfecting of these blessed and glorious ends and purposes, I shall need to Apologise no further in the vindicating and asserting of this Covenant before us; could we be so happy, as to bring hearts suitable to this service; could we set up such aims and ends as the Covenant holds forth; The glory of God, The good of the Kingdoms, and Honour of the King, to which, this Covenant, and every several thereof, doth humbly prostrate itself, (Article sixth) would all conspire to make us and our posterity aftter us, an happy and glorious people to all generations.  
To them that object out of conscience, 
Master Hinderson, and Master Eyes Speech.  these poor resolutions may afford some relief if not satisfaction; or, if these slender endeavours fall short of my design, and the Readers desires herein, I shall send them 
* Master caryl. Master Soloman.  to their labours, who have taken more a●le and fruitful pains in this subject. To them that object out of a spirit of bitterness and Malignity, nothing will suffice;  
Quod vult, non quod est, audit semper qui decrevit errare, Chrysost. He that is resolved to err, is satisfied with nothing but that which strengthens his error. And these I leave to such arguments and convictions, which the Wisdom and Justice of Authority shall judge more proper; while I proceed to the second Quaere propounded. The Why?  
I come now to the second Quaere propounded for the managing of this Use of Exhortation;   

sc. Why?  
Why? Or upon what Considerations we may be persuaded to undertake this Service? To enter into this holy Covenant. 
First Motive God's dishonours by our former Violations of Covenant.   
And the first Motive that may engage us hereunto, is the Consideration, how exceedingly God hath been dishonoured among us; by all sorts of Covenant-violation, as hath been formerly discovered at large; in the avenging whereof, the Angel of the Covenant stands, as once at the door of Paradise, with a flaming sword in his hand, ready to cut us off, and cast us out of this Garden of God; this good Land wherein he hath planted us thus long. 
Numb. 12.14.   
I may say unto you therefore, concerning ourselves, as once Moses in another case, concerning Miriam;  
If her Father had but spit in her face, should she not be ashamed, & c? If our Father had but spit in our face by some inferior correction; should we not be ashamed? Ought we not to be greatly humbled before him? How much more, 
Isa. 42.25.  when  
He hath poured out upon us the fury of his wrath, and it hath burned us; and the strength of battle, and it hath set on fire round about. Should we not lay it to heart, and use all means to pacify the fierceness of his anger, lest it burn down to the very foundations of the Land, and none be able to quench it?  
Yea, Secondly, 
Second Motive, That such a means of recovery is yet left us.  A wonderful mercy and an high favour may we count it from our God, That yet such a Sovereign means is left us for our recovery and reconciliation; Infinite condescension and goodness it is in our God, That after so many fearful provocations by our unhallowed and treacherous dealing in the Covenant he will vouchsafe, yet to have any thing to do with us, That he will yet trust or try us any more by admitting us to renew our Covenant with His Majesty, when he might in justice rather say unto us, as to the wicked.  
What have you to do, 
Psal. 50.16, 17.  that you should take my Covenant into your Mouths, seeing you hate instruction and cast my worsd behind you?  
Certainly, had man broke with us, as oft as we have broke with God, we should never trust them any more, but account them as the offscouring of mankind, the vilest, the basest that ever trod upon God's ground; and yet that after so many unworthy and treacherous departures from our God, after so much unfaithfulness and perfidiousness in the Covenant, (such as it is not in the capacity of one man to be guilty of towards another) that God should say to us, as once to his own people.  
Thou hast played the Harlot with many Lovers, 
Jere. 3 1  yet return to me, saith the 〈◊〉; Oh wonder of freegrace!  
Oh might this privilege be offered to the Apostate Angels which kept not the Covenant of their Creation, nor consequently their fust estate, and to the rest of the damned souls in hell; would God send an Angel from Heaven to preach unto them a second Co●●●ant upon the laying hold whereon, and closing wherewith, they might be received into grace and favour; how would these poor damned spirits Sestirre themselves: what rattling of their red-hot chains; what shaking of their fiery locks: In a word, what an uproar of joy would there be in hell, upon such glad ti●●gs!  
How many glorious hurche●, as Capernaum, Bethsaida, the seven Church's o● Asia, with others in latter times have for their Covenant-violation, been cast down from the top of Heaven, where once you sat in the beauty and glory of the Ordinances; to the very bottom of hell, a dark and doleful condition, and God hath never spoken such a word of comfort, nor made any such offer of recovery, and reconciliation unto them, as he hath done to us unto this day?  
Surely, He hath not d●lt so with every People, etc.  
Let it be our wisdom, and our thankfulness, to accept of it, with both hands; yea, both with hands and hearts.  
If God give us ●●arts suitable to this price, that is in our hands, Covenanting hearts, as he gives us yet leave and opportunity to renew our Covenant it will be to me a blessed security, that we are not yet a lost people; and a new Argument of Hope, that he intends to do England good.  
If neglected and despised, Whether this may not be the last time that ever England shall hear from God, I much doubt, unless it be in such a voice, as that is,  
I would have healed England, 
Ez●●. 24.23.  and she will not be healed; because I would have purged thee, and thou art not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.  
The Lord forbidden such a thing: For,  
How shall we escape, if we neglect so great salvation?  
Thirdly, We may be mightily encouraged to this service, 
Third Motive, It is the Privilege of Gospel-times. Ezek. 37.16.22.  in as much has it is prophesied of, as the great Duty and Privilege of Gosp●l-times. You see the Evangelicall-day is one of those days, wherein this prophecy and promise must be fulfilled. And it is the same Pri●iledge and Happiness which was prophesied of, under the type of the sticks made one, in the hand of the Prophet Ez●kul: For though in the literal sense, it be to be understood, (as it is expressed) of the happy reunion of that unhappily divided seed of Jacob, Joseph and Ephraim, Israel and Judah; yet in a Gospel-sence, it is to be applied to the Churches of Jesus Christ, in the latter days, which though formerly divided, and miserably torn by unnatural quarrels, and wars; yet Christ the King of the Church, hath a day wherein he will make them one in his own hand: The great and gracious design which we humbly conceive Christ hath now upon these two Nations, England and Scotland; even after all their sad divisions and civi● discords to make them one in his right hand, to all Generations.  
And this gives me assurance, that the work shall go on and prosper; yea, prosper gloriously, it having a stronger foundation to support it, than Heaven and Earth, for they are upheld but by a word of power; but this work, which is called, 
Hob. 3 1.  the New-Heavens, and the New-Earth, is uphold by a word of promise; For,  
We according to his promise, look for New-Heavens, 
2 Pet. 3.15.  and a New-Earth, wherein dwells righteousness.  
I say, by a word of prophecy and promise, which it seems is stronger than God himself; for his word binds him, so that he can as soon deny himself, as deny his promise.  
There shall be therefore an undoubted accomplishment of these things, which are told us from the Lord: 
Luk. 1.45.  God will find, or make a people, who shall worship him in this holy Ordinance; and upon whom, he will make good all the mercy and truth; all the peace and salvation which is bound up in it: Only, therefore let me Caution, and beseech you, not to be wanting to yourselves, and your own happiness: 
* Acts 13.  Judge not yourselves unworthy of such a privilege, nor 
* Luke 7. 3●.  reject the Counsel of God against your own souls; sin not against your own mercies, by withdrawing yourselves from this service, or rebelling against it.  
God will exclude none that do not exclude themselves.  
Yea further, This seems to speak an Argument of Hope, That the calling of the Jews, and the fullness of the Gentiles, is not fare behind; in as much as God gins now to pour out this promise in the Text, upon the Churches, in a more eminent manner, than ever we, or our fathers saw it, in a Gospel sense; And surely, Gospel performance must make way for that full and universal accomplishment thereof, which shall unite Israel and Judah, Jew and Gentile, in one perpetual Covenant unto the Lord that shall never be forgotten. The Gospel Day is nothing else, but the dawning of that great universal Day in the Text, wherein God will make one glorious Church of Jew and Gentile; The Daystar whereof is now risen in our Horizon; So that I am humbly confident, That the same shores shall not bound this Covenant, which bond the two now-Covenanting Nations; but as it is said of the Gospel, so it will be verified of this Gospel Covenant.  
The sound thereof will go into all the Earth, 
Rom. 10.18.  and the words of it to the ends of the world.  
There is a spirit of Prophecy that doth animate this Covenant, 
Psal. 14.15.  which will make it swift and active; swift to run: His word runs very swiftly: and active, to work deliverance and safety, not only to these two Kingdoms, but to all other Christian Churches groaning under, or in danger of the yoke of Antichristian Tyranny, whom God shall persuade to join in the same, or like Association and Covenant.  
So that me thinks all that travel with the Psalmists desire of seeing the good of Gods chosen, 
Psal 106.5.  and rejoicing in the gladness of his nation, and glorying with his Inheritance, Will certainly rejoice in this day, and in the goodness of GOD, which hath crowned it with the accomplishment of such a precious promise as hear lies before us. While none can withdraw from, muchless, oppose this service, but such as bear evil will to Zion, and would be unwilling to see the ruin and downfall of Antichrist, which this blessed Covenant doth so evidently threaten.  
Fourthly, 
Fourth Motiv●. The example of the Churches of God, and  This hath been the practice of all the Churches of God, before, and since Christ; after their Apostasies, and Captivities for those Apostasies and recoveries out of these Captivities: The first thing they did, was to cement themselves to God by a more close entire and solemn Covenant, than ever.  
Nehemiah, Ezra, Hezckiah, Jeremiah, Josiah, will all bring in cl●er evidences to witness this practice. This latter Churches have learned of them, Germany, France, Scotland, etc.  
But what shall I need to mention the Churches, when as the God of the Churches took this course himself; who, when he pleases to become the God of any people or person, it is by Covenant; as with Abraham, 
Gen 17.2.  Behold I make a Covenant with thee, and what ever mercies he bestows upon them, it is by Covenant; all the blessings of God's people, are Covenant-blessings; to wicked men, God gives with his left hand, out of the Basket of common providence; but to his Saints, he dispenceth with his right hand, out of the Ark of the Covenant. 
Isa. 55.3  I will make an everlasting Covenant with you, even the sure mercies of David.  
Yea, which is yet more to our purpose, When the first Covenant proved not, but miscarried, not by any fault that was in the Covenant-Maker, no nor simply in the Covenant itself, 
Of the God of the Churches.  (for if man could have kept it, it would have given him life.) I say when it was broken, God makes a new Covenant with his People.  
Not according to the Covenant which I made with their Fathers, which my Covenant they broke, etc. 
Jer. 31.31. Heb. 8 8.  But this shall be the Covenant, etc. I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my People, etc.  
Because they could not keep the first Covenant; God made a second that should keep them.  
Oh, that while we are making a Covenant with our God, he would please to make such a Covenant with us; so would it be indeed a perpetual Covenant, that should not be forgotten.  
Well, you see we have a Covenanting God, a Covenant Making God, and a Covenant renewing God; be we followers of God, as dear children: Let us be a Covenanting people, a Covenant making, a Covenant renewing people; and (as our God) finding salt with the first; 
Heb. 8.8.  Let us make a new Covenant, ●●●n a perpetual Covenant that shall never be forgotten.  
A fifth Motive to quicken us to this duty, 
F●th Mo●●. The practi●●●f the Pope and Preletes.  may be even the practice of the Antichristian, State, and Kingdom; Popery hath been dexterous to propagate and spread itself by this means.  
What else have been all their Fraternities and Brotherhoods and Societies; but so many Associations and combinations politic, compacted and obliged by Oaths and Covenants, for the advancing of the Catholic Cause, whereby Nations and Kingdoms have been subdued to the obedience of the Roman Mitre.  
And Prelacy (that Whelp) hath learned this polisieof its mother Papacy (that Lioness) to corroborate and raise itself to that height, we have seen and suffered by these Artifices; while by close Combinations among themselves, and swearing to their obedience, all the Inferior Priesthood, and Church Officers, by Ordination-Engagements, and Oaths of Canonical Obedience, etc. A few have been able to impose their own Laws and Canons, upon an whole Kingdom; yea, upon three Kingdoms, it being an inconsiderable company, either of Ministers or People (the Lord be merciful to us in this thing) that have had eyes to discover the Mystery of iniquity, which these men have driven; and much more inconsiderable, that have had hearts to oppose and withstand their Tyranny and Usurpations.  
And why may not God make use of the same stratagem to ruin their Kingdom, which they used to build it; yea, God hath seemed to do it already, w●●le in that place where they cast that r●●ring, Canon, and form their cursed Oath, for the establishing their 〈…〉, with its endless etc. to perpetuits. In the 
* ●●ing Henry 7 Chapel.  very 〈◊〉 place hath this Covenant been debated and voted, once, and a second time by command of public Authority for the Extirpation of it Root and Branch, and the casting of it out for ever, as a plant which our heavenly Father hath not planted.  
And who knows, but this may be the Arrow of the Lords deliverance, which as it hath peireed to the very heart of Prelacy; so it may also give a mortal wound to Papacy itself, of which it will never be healed by the whole College of Physicians (the Jesuits) whose study the Complexion and health of that Babylonian Harlot.  
In the sixth and last place. 
Sixth Motive. The blessed success of this Ordinance in other Churches.   
The good success this course hath found in the Churches, may encourage us with much cheerfulness and confidence to undertake this service.  
It hath upon it a probatum est, from all that ever conscientiously and religiously used this remedy.  
It recovered the State and Church of the Jews, again and again, many a time, when it was ready to give up the ghost, it recovered and kept a good correspondency between God and them, all the time it was of any esteem and credit amongst them.  
It brings Letters of Testimonial with it, from all the Reformed Churches; Especially from our neighbour Nation and Church of Scotland, where it hath done wonders in recovering that people, when all the Physicians in Christendom had given them over.  
It is very remarkable, in the 20. Ezek. 37. God promiseth to bring them into the Bond of the Covenant; and in the next Verse it follows, and I will purge out the Rebels from among you, there is an [And] that couples this Duty, and this Mercy together; I will bring you into the bond, etc. And I will purge out, etc. Truly God hath made good this promise to our Neighbours; The Waters of this Covenant have been a notable Purgation to the Rebels there; It hath been a Shibboleth to discover them, and a Sword in the hand of the Angel of the Covenant, to chase or slay them.  
The mighty Armies of Malignants, whether inbread or foreign, though more in number, and greater in power; have not been able to stand before it, from the first day till now.  
The Walls of Jericho have fallen flat before it.  
The Dagon of the Bishop's Service-Book broke its neck before this Ark of the Covenant.  
Prelacy and Prerogative have bowed down, and given up the ghost at its feet: And what changes hath it wrought in the Church and State! What a Reformation hath followed at the heels of this glorious Ordinance!  
And truly, even among us as poorly and lamely, and brokenly, as it hath been managed among us, I may say thus of it: It hath kept life and soul together; I am confident we had given up the ghost before this time, had it not been for this Water of Life.  
Oh what glorious success might we expect, if we did make such cheerful, such holy, such conscientious addresses, as becomes the Law of so solemn an Ordinance! Truly, could I see such a willing people in this day of God's Power, as are here in the Text, encouraging, and engaging one another, in an holy Conspiracy. Come let us join ourselves to the Lord in a perpetual Covenant, etc. I have faith enough to promise and prophesy to you in the Name of the Lord, and in the words of his servant Haggai; 
Hagg●i 2.18, 19  From this very day I will bless you.  
And that you may know of what Sovereignty this Ordinance is; Take notice of this for the close of this last Motive and this second Quaere; That this is the last Physic that ever the Church shall take or need; it lies clear in the Text; For it is an everlasting Covenant; And therefore the last that ever shall be made; after the full and final accomplishment of this promise and duty, the Church shall be of so excellent a complexion, 
Isai. 33. last.  That the Inhabitant shall not say, I am sick, The people that dwell therein shall be forgiven their inquitie.  
The Lord make it such Physic to us for Christ his sake.  
And this shall suffice, etc.    

The Third Sermon on the Sabbath-day in the Morning, being the first of October. Immediately before takingof the COVENANT in Milk-street Church.  
I Come now to the third Quaere. How? 
Third Quaere, How?   
And this inquiry divides itself into two Branches.  
sc. How to 

Acceptation?  
Perpetuity?    
For the satisfying of both which, I will fetched as much as may be out of the Text, That so you may yet further behold what proportion there is between the duty there, and that which lies before us this day.  
Answ. In the first place, 
First in general. With an Ordinance frame of heart.  we must inquire how this duty may be so managed, that God may accept of us in the doing of it? How to Acceptation?  
Now in the General, we must know, that this service being an Ordinance of God, it must be undertaken and managed with an Ordinance of frame heart. i e. According to the Laws and Rule of divine worship; and by how much the more sacred and solemn this Ordinance is, by so much the more ought we to call up, and provoke the choicest and heavenliest of those affections and dispositions of spirit, wherewith we make our addressements to the Holy things of God. 
In special.   
In particular these.  
First, 
●●●st in Judgement. Jere 4.2  we are to come upon this service, with the most ponderous advisedness, and most serious deliberation of Judgement, That may be.  
It is one of those grand Qualifications which God himself calls for to an Oaths Thou shalt swear in Truth, in Judgement, and in Righteousness.  
In Truth for the matter, and that we have already examined in the former Sermon; In Righteousness, in reference to the keeping of the Oath (of which hereafter) and in Judgement in respect of the taking or making of the Oath, the thing which we are now about, that we should well consider what we do.  
And indeed, if at any time, and in any undertaking, that advise be useful, 
Prov 4.26. Eccls 5.1  Ponder the path of thy feet: and keep thy foot when thou interest into the house of God; then certainly it is most seasonable, when a people or a person, draw near to make or renew their Covenant with the most High God.  
And it seems, in the latter of those two Scriptures, now quoted, Eccl s. 5.1. The Holy Ghost doth principally refer to this duty of making Vows and Covenants with God; The second Verse doth intimate such a business, 
Vers. 2.  Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God,  
To utter what? The fourth Verse is express, When thou makest a Vow unto God, etc.  
So that it is clear, the purpose of the Holy Ghost in that place●s, as in all our holy services; so especially in this of Vows, to ca●tion all the people of God, when they draw near to utter their vows unto the Lord, to manage it with the greatest deliberation, and solidness of judgement that is possible; to sit down and consider with ourselves before hand, With whom we have to deal? What we have to do? Upon what warrant? By what Rule? To what end?  
The lame and the blind, 
Mal 1 8.  God's soul hates for a Sacrifice, the lame affections, and the blind ignorant Judgement. And well he may; for certainly, they that do not swear in Judgement, will not, cannot swear in Righteousness; They that do not make their vows in Judgement will not, cannot pay or perform them in Righteousness. He that swears he knows not what, will observe he cares not how. Incogitant making, will end in unconscionable breaking of Covenant; and if need be in a cursed abjuration of it; for rash swearing, is a precipice to forswearing.  
And therefore, if any of you have not well weighed this service, or be any ways insatisfied, in whole or in parts, I advise you to forbear, till your judgements be better informed. What soever is not of faith is sin. 
Rom. 14.23.   
Provided, That this be not done merely in a pretence to evade and elude this service, to which God and the two Nations call you, as here in the Text. Come let us join, etc.  
Take heed of casting a mist of willing prejudice, 
2 Per 3 5  and affected ignorance, before your own eyes, (such the Apostle speaks of) to no other purpose, but that your Malignity may steal away in that mist undiscovered; for be sure, your sin will find you out.  
An ingenuous ignorance, and truly conscientious tenderness is accompanied with an ingennous and conscientious use of all means, for information and satisfaction; and to such, I make no question, The Ministers of Christ will be ready to communicate what light they have, for resolving doubts, removing scrupills, and satisfying conscience, when soever you shall make your addresses for that purpose.  
In the mean time, if there be any, that under pretence of unsatisfiedness, do shun the duty and information too; they will be found, but to mock God, and Authority; to whose Justice and Wisdom therefore, I must leave them.  
God's tells his people when he joins himself to them, 
Hos 2 20.  I will marry thee to myself in Righteousness and Judgement,  
How in Judgement? Because God considers what he does, when he takes a people or person to himself; not that God chooseth for any wealth or worth in the Creature: Faith foreseen or Works foreseen; but that finding it (on the contrary) poor and beggarly, and undone, and foreseeing what it is like to prove, crooked and froward, unteachable and untractable; he sits down (to speak after the manner of men) and considers, what course to take, and what it is like to cost him, to make them such a people, as he may delight in; and then consulting with his treasures, and finding he hath wherewith all to bear their charges, and to bring about his own ends; he resolves to take them, and marry them to himself, whatsoever it cost him.  
The result of such a confultation you may read, dropped from Gods own Pen,  
And I said, How shall I put thee among the children, and give thee 〈◊〉 asant Land, a goodly Heritage, the Hosts of Nations, Jer●. 3.19. Here is God's wise deliberation upon the matter: How 〈◊〉 I put thee, & c? That is, how shall I do this, but I must do it to mine own dishonour? for I see before hand what thou wilt prove; thou wilt be the same that ever thou wast; as Idolatrous, as adulterous, as unstable, as backsliding as ever, etc. It is not a pleasant Land, a goodly Heritage, that will make thee better. Well, after some pause, God was resolved what to do: And I said, (hear his resolution) Thou shalt call me my Father, and shalt not turn away from me: That is, as if he had said, I will take this course with thee. I will first give thee, the heart of a child, thou shall call me, my Father; and then I will give thee the inheritance of a child, (a goodly heritage, etc.) and when I have done, I will not leave thee to thyself, but I will knit thee to myself by an indissoluble union. 
Isai 59.21.  I will put my spirit into thee, etc. And thou shalt not turn away from me,  
There is God's wife Resolution; He resolves to do all himself, and then he is sure it will not fail his expectation; he undertakes it. Thou shall call me my father, and shall not turn away from me.  
Thus God when he marrieth his people to himself, doth it in Judgement.  
Now therefore, 
Eph 5.1.  Be ye followers of God as dear children; And since you come now about the Counterpart of the same work; namely, to joy or marry yourselves to God, do it in Judgement. Consider well what you do; And among other things, since you are so poor, and nothing in yourselves as you have seen in the openining of this precious Scripture, (Jerem. 3.19.) Bethink yourselves where you will have strength and sufficiency, to make good this great and solemn engagement with your God. But of this, more hereafter.  
I proceed to the second qualification or direction.  
Secondly, 
The second Qualification. Holy fear.  See that you come to this service with a Reverential frame of Spirit, with that Holy fear and awe, upon your hearts, as becomes the greatness and holiness of that God, and that Ordinance, with whom you have to do; remembering that you are this day to swear before God, by God, to God: either of which, singly considered, might justly make us fear and tremble; How much more may this threefold cord, bow, and bind our hearts down in an humble, and holy prosternation?  
It is said of Jacob, he swore by the fear of his father Isaac. 
Gen. 31.53.  Jacob in his Oath chooseth this title of Fear, to give unto God, to show with what fear he came, but to swear by this God; what should we do, when (as I say) we come to swear by him, and to him? Surely, when he is so especially the object of our Oath, he should then especially be the object of our fear.  
The consideration of that infinite distance between God and us, may wonderfully advantage us towards the getting of our hearts into this holy posture.  
Great is that distance, that is between a King and a Beggar; and yet, there is but creature and creature; greater is that distance between Heaven and Earth; and yet these, but creature and creature; and yet greater is the distance between an Angel and a Worm; and yet still, there is but creature and creature. But now the distance that is between God and us, is infinitely wider; For behold, There is the Mighty, Almighty Creator, 
Isai. 40.15. Psa. 62.9.  Before whom all the Nations are but as a drop of a bucket, and the small dust of the balance; and the poor nothing-creature vanity, and altogether lighter than vanity. And yet, this is not all; yea, this is the shortest measure of that distance, whereof we speak; The distance of Creator and Creature; lo it is found between God and the Angels in Heaven, and the Spirits of just men made terfect; in respect whereof, the Psalmist saith of God, 
Psa. 113.6.  He humbleth himself to behold the things that are in Heaven: It is a condescension for that infinitely glorious Being, who dwells in Himself, and is a undantly satisfied in the beholding of his own uncomprehensible Excellencies, to vouchsafe to look out of himself, and behold the things that are in Heav●n; the best of those glorious Inhabitants that stand round about his Throne; Who therefore, 
Revel. 4.8.9, 10, 11.  conscious of that infinite distance wherein they stand, make their addresses with the greatest self abasements, Covering their faces, and casting themselves down upon those heavenly pavements. But behold upon us, poor wretches, that dwell here below, in these houses of Clay, There is found that which widens this distance beyond all expression or apprehension; Sin, set us farther beneath a Worm, than a Worm is beneath an Angel: I had almost said (bear with the expression, I use it, because no other expression can reach it.) Sin sets us as much beneath our Creatureship, as our Creatureship sets us beneath the Creator. Surely, there is more of God to be seen in the worst of a Creature, than there is of a Creature to be seen in the best of sin; There is nothing vile and base enough under Heaven, to make a simile of sin.  
And now therefore, if it be such a condescension for the great God to behold the things that are in Heaven; how infinite condescension is it, to behold the sinful things that are on Earth! And if sinless Saints, and spotless Angels, do tender their services, which yet are as spotless, as their persons, with such Reverential dep●rtment; what abhorrency, and self annihilation, can be sufficient to accompany our approaches to this God of Holiness, in such high and holy engagements, in whom, when God looks out of himself, he can behold nothing, besides our Creatureship, (of our own) but that which his soul hates.  
Heb. 12.29. Let us therefore have grace, whereby we may serve God acceptably (in this so excellent an Ordinance) with reverence and godly fear, for our God is a consuming fire.  
The acceptable serving of God, is with reverence and godly fear. The Lord teach us to bring fear, that so we may find acceptation.  
Again in the third place, 
The third Qualification, Sincerity.  To that end, labour to approve yourselves to God in this service, in the uprightness, and sincerity of your hearts.  
The want of this, God lays oft to the charge of the 〈◊〉, as in other duties, so especially in this which is now before us. They lied to him with their tongues, For, 
Psal. 78.36, 37.  their heart was not 〈◊〉 with him; neither were they steadfast in his Covenant. And this stood between them and their acceptance; God tells the Prophet Ezekiel as much: Son of man, 
Ezek 14.3.  these men have set up their Idols in their hearts, and put the stumbling block of their 〈◊〉 before their face; should I be inquired of at all by them?  
They come with their hearts full of their Lusts; so many Lusts, so many Idols; and for this God refuseth to be inquired of by them; Should I be enquired of, is as much as, I will not be inquired of, etc. It is a denial with disdain; should I? Or if they be so impudent to inquire, he will not answer; or if he give them an answer, it shall be a cold one; he will give them their answer at the door, better none, 
Verse 4. and 7.  I will answer them according to the multitude of their Idols: i e. According to the merit of their Idolatry: 
Calvin. super hunc lo●um. Afferant materiam suae damnatio●is, etc. Psal 66.18.  they bring the matter of their own damnation with them, and they shall carry away nothing else from me, but the answer or obsignation of that damnation.  
Oh it is a dangerous thing to bring the love of any sin with us to the Ordinances of God; If I regard iniquity in my heart, the Lord will not hear my prayer; and so may we say to our own souls, if I regard iniquity, the Lord will not accept my person, he will not regard my Covenant. If God see any thing lie nearer our hearts then himself, he will scorn us, and our services.  
If therefore you would be accepted, out with your Idols; 
Gen. 35.2.  cast ●ut the love of sin out of your hearts; and be upright with your God in this holy undertaking. It is the main Qualification in the Text; They shall inquire the way to Zion with their faces 〈…〉 i. e. In sincerity, with uprightness of Spirit, with the full set and bend of their souls: As it is said of Christ, when he went t● his Passion, 
Luk, 9.51  He steadfastly set his face to go up to Jerusalem. He went with all his heart to be crucified; with a strong 〈◊〉 spirit. Beloved, we are not going to crucifying work, (〈◊〉, it be to crucify the flesh with the affections and lusts) but to ●●arriage-work; to join ourselves to the Lord in an everlasting Covenant, etc. Let us do it with our faces Sion-ward; yea, let us steadfastly set our faces, Reformation-ward, and Heaven-ward, and God-ward, and Christ-ward, with whom we enter Covenant this day.  
A man may inquire the way to Zion with his face toward Babylon; a people or person may enter Covenant with God, with their hearts, Rome-ward, and Earth-ward, and Sin-ward, and Hellward. 
Gen. 27 12.  Friends look to your hearts. Peradventure (said Jacob) my father will feel me, and I shall seem to him as one that m●●ks, and I shall bring a curse upon me, and not a blessing.  
Without all peradventure, may we say, Our father will feel us; for he s●archeth all hearts, and understandeth the imaginations of the thoughts. If we be found as they that mock, showing much love with our mouths, while our hearts are far from him, we shall bring a curse upon ourselves; yea, and upon the Kingdoms also, and not a blessing.  
It is reported to the honour of Judah in the day of their Covenanting with their God; 
2 Chro. 15.55.  They had sworn with all their heart, and with their whole desire. And their success was answerable to their sincerity; For so it follows, And the Lord was found of them, and gave them rest round about.  
Oh that this might be our honour and happiness in this day of our lifting up our hands to the most high God, that God might not see in us a double heart, an heart, and an heart, as the Hebrew expresseth it: i. e. One heart for God, and another for our Idols; one heart for Christ, and another for Antichrist, etc. But he might see us a single-upright-hearted people, without base mixtures and composition (for he loves truth (i. e. sincerity) in the inward parts) that he finding such sincerity as he looks for; we also might find such success, as we look for; Safety and deliverance to both the Nations; yea, That both in respect of our sincerity and success, that might be made good upon us, that is spoken to the eternal honour of that good King Hezekiah. 
2 Chron. 31. last.  And in every work he began in the service of the house of God, and in the Law, and in the Commandments to seek his God; He did it with all his heart and prospered. Universal sincerity is accompanied with universal prosperity; in all he did, he was upright, and in all he did he prospered.  
Brethren, what ever you want, be sure you want not sincerity; let God see you fully set in your hearts, to take all from sin, and to give all to Jesus Christ; Me thinks I hear God saying unto us, According to your uprightness, so be it unto you.  
In the fourth place, 
The fourth Qualification, of direction, make God, our End. Hos. 7.14. Zech 7.5.  If you would be accepted by God in this holy service, labour to make God your End. It is your pattern in the Text, They shall go and seek the Lord; It was not now Howling upon their beds for Corn and Wine, as formerly; of which, God says, They cried not unto me. i e. They did not make God the End of their Prayers; as elsewhere God tells them.  
When ye fasted and mourned in the fifth and seventh month; even those seventy years, did ye fast to me, even unto me? In seventy years they kept seven score fasts in Babylon; and yet amongst them all, they kept not one day unto God; for though the duty looked upon God, they that did the duty, did not look upon God; that is, they did not set up God as their chief End, in Fasting and Praying: They mourned not so much for their sin, as for their Captivity; or, if for their sin, they mourned for it not so much as God's dishonour, as the cause of their Captivity; they were not troubled so much, that they had by their sins walked contrary to God, 
Levit. 26.40.  as that God by his judgements had walked contrary to them: They fasted and prayed rather to get off their chains, then to get off their sins; to get rid of the bondage of the Babylonians, then to get rid of the servitude of their own base Lusts.  
But now (blessed be God) it was otherwise: The children of Israel shall come, they, and the children of Judah, together; To what end? They shall seek the Lord, i. e. They shall seek God, for himself, and not only for themselves; going and weeping; why? Not so much, that he hath offended them, as that they have offended him; for their sins more than for their punishments; so it is more distinctly reported. 
Jere. 3.21  A voice was heard upon the high places, weeping, and supplications of the children of Israel; because they have perverted their way, and have forsaken the Lord their God. They had forgotten God before, not only in their sins, but in their duties; They cried not to me; they fasted not to me; not at all unto me, etc. But now they remember the Lord their God; they seek his face; they labour to atone him; yea, they seek him to be their Lord, as well as their Saviour; to govern them, as well as to deliver them; they ask the way to Zion; they require, as well (and more) how they should serve him, as that he should fa●e them.  
Th● Lord is our Judge; 
〈◊〉 33.22.  the Lord is our Lawgiver; the Lord is our 〈…〉 will save us.  
Beloved Christians, let us write after this Copy, and in this great business we have in hand let us seek God, and seek 〈◊〉 as a 〈…〉 in of holiness, as well as a fountain of happy 〈◊〉. Ta●e we heed of those base, low, dunghilly ends, which prevail d●p●●th. 〈…〉, to enter into Covenant with the God of the Hebrews, Shall not their Cattle and substance be 〈◊〉.  
L●t th● two Nations, and every soul in both the Nations, that 〈…〉 hand to the most high God, in this holy League and Covenant, take heed of, and abhor such unworthy thoughts if they should be crowding in upon this service, and ●ay unto them, as on●e Christ to Peter; Get thee behind me Satan, that 〈◊〉 not of the things that be of God, but of the things that be of m●n. You may remember how it fared with Hamor, and his son Sech●m, and their people, to whom they propounded these ●ase ends. God did not only disappoint them of their ●●ds, but destroy them, for them; Their aims were to get the Hebrews substance and cattle, but they lost their own, with their lives to boot; 
Gen. 34. 2●, 27, 28, 29.  For it came to pass on the third day, when they w●re ●or●, two of the sons of Jacob, Simeon, and Levi, came upon the City, ●oldly, and slew all the males, etc. And the sons of Jacob 〈◊〉 upon the slain, and spoilt the City; they took their Sheep, and their Oxen, and all their Wealth.  
A most horrid and bloody, 
Gen. 4●. 5, 6, 7  treachery, and cruelty, in them, which stands as a Brand of infamy upon their foreheads to this day; but a most just and righteous censure from God, and a caution to all succeeding generations of prostituting heavenly and holy Ordinances to earthly and sensual ends. Oh let it be our admonition, upon whom the ends of the world are come, to the end that we may not tempt God, 
1 Cor 10.  as they also tempted; for if God so much abhorred, and so severely punished these worldly respects in the men of the world; if God was so angry with poor purblind H●●then, who had no other light for their guide, but the glimmering light of Nature; how, will his anger not only kindl●, but flame in the avenging of such baseness upon Christians, a people of his own, who have the glorious light of the Gospel of 〈◊〉 Christ, to discover to them higher and heavenlier Ends and References? so that such a Kingdom, People, or Person, th●t should date to bring such base carnal Ends, to so spiritual and divine a contract, should be made a Monument of the wrath and vengeance of divine Justice; and while they propound to themselves, safety, or riches, or greatness, from such an excellent Ordinance, God makes it by a strange, but a righteous hand, an occasion of misery and ruin to them, and their posterity to many generations.  
Christians, labour to set up God in this day and duty, wherein you engage yourselves so nigh unto him; and if you would have heavenly blessings, see that you propound and pursue heavenly Ends and Aims; Lest, while you come to make a Covenant with God, you commit Idolatry against him; whatsoever we make our ultimate and highest end, we make our God: If therefore you cannot make God your sole, your only End; yet be sure you make him your choicest, your chiefest End; keep God in his own place; and let all self-respects whatsoever veil to his Glory, according to that great Rule, 
1 Cor. 10.31.  Whether you eat or drink, or what ever you do, do all to the glory of God.  
Fifthly, To do this business to Acceptation, 
Fifthly, with cheerfulness. 2 Cor. 9.7.  we must do it cheerfully, as God loves a cheerful giver; so he loves a cheerful hearer, a cheerful Petitioner, and a cheerful Covenanter; and you have it in the Text to, Come let us; There is their readiness and cheerfulness to the work; as it was that for which the Apostle doth commend his Ma●●donians in another service.  
This they did not as we hoped, 
2 Cor 8.5.  but first gave themselves to the Lord; So these, they give themselves to God, of their own accord, Come let us.  
Oh that the Ministers of the Gospel might have occasion to make the same boast of you, concerning this solemn Ordinance before you, that they might say and rejoice, that you were a people, that gave yourselves to the Lord, and unto the work of Reformation, not by a Parliamentary fear, or by our Ministerial compulsions; but above our hopes, and beyond our expectations; of your own accord.  
See what a wonder not only of cheerfulness, but of joy and triumph is recorded of the Jews in King Asas time, in their taking of the Covenant.  
They swore unto the Lord with a loud voice, 
2 Chro. 25.14.  and with shouting, and with Trumpets, and with Cornets. And all Judah rejoiced at the Oath, for they had sworn with all their hearts, etc.  
There was indeed a severe mul●t, a capital censure enacted, against those that should refuse, and reject this Ordinance.  
They should be put to death, 
Vers. 13.  whether great or small, whether man or woman.  
A very grievous censure; but it seems there was neither need, nor use of it; For all Judah rejoiced at the Oath; The people looked upon this service, not as their pressure, but as their privilege; and therefore came to it, not with contentedness only, but an holy triumph, and so saved the Mastigrate and themselves, the labour, and charges, of executing that sentence on Delinquents.  
Oh, that this may be your wisdom and honour; That what ever penalty the Honourable Parliaments of either Nation, shall in their wisdom think fit to proportion to the grievous sin of rebelling against this Covenant of the lord (And it seems by the instance before, That whatsoever penalty they shall ordain less than death, will not be justice only, but Moderation) I say, whatever it shall be, it may be rendered useless and invalid by the forwardness and rejoicings of an obedient people.  
That all England (as well as Scotland) would rejoice at the Oath, and swear with all their hearts, etc.  
For certainly it will not be so much our duty as our Prerogative, as I have showed you before, to enter into Covenant with God and his people.  
It is the day of God's power, 
Psal. 120.3.  the Lord make you a willing people.  
And as a testimony of this willingness and joy, imitate the people here in the Text, and stir up one another, and provoke one another to this holy service. Let us join ourselves to the Lord, etc. They express their charity, as well as their joy; They would not go to Zion alone; They call as many as they meet, with them; Come let us join ourselves to the Lord.  
Oh that this might be your temper! It is the very Character of the Evangelicall Church; both as Isaiah and Micah have described it, Their words be the same.  
Many people shall go and say, Come ye, 
Isai. 2.3. Micah 4.2.  and let us go up to the Mountain of the Lord.  
Oh that while Nentralls and Malignants do discourage one another, and set off one another, and embitter one another's spirits; God and his Ministers might find you encouraging each other, and provoking one another, and labouring to oil one another's spirits, to this (as other) Gospel duty and prerogative; God could not choose, but be much pleased with such a sight.  
I might have made this a distinct Qualification, but for brevity sake, I couch it under this head. I come to the last.  
If you would be Accepted, 
Sixth and last Qualification Faith in reference.  Bring faith with you to this service: And that in a fourfold Reference, 

To God.  
To The Ordinance.  
To Ourselves.  
To Jesus Christ.    
First, In reference unto God; For, 
1. To God. Heb. 11.6.  He that will come to God (in any Ordinance) must believe that God is, and that he is a rewarder of them that diligently seek him.  
There is nothing God takes better at his people's hand, then when they come with their hearts as full of good thoughts of God, as ever they can hold, such as  
Lo this is our God, we have waited for him, 
Isai. 25.9.  and he will save us; we have waited for him, we will be glad and rejoice in his salvation.  
He will save, we will be glad; i. e. God will undoubtedly give us occasion of gladness, and triumph in his praises. Oh sweet and blessed confidence of divine goodness! How well doth this become the children of such a Father, who hath styled himself the Father of mercies.  
Good thoughts of God, do mightily please, and even engage God to show mercy to his people. 
Heb. 4.15.  Let us therefore come with boldness to the throne of grace; even in this Ordinance also, That we may obtain mercy, and find grace to help us in this time of our need.  
Secondly, 
2 2. To the Ordinance.  Let us bring faith in reference to the Duty; As we are to believe well of God, so we are to believe well of the Duty, that it is an Ordinance wherein God will be sanctified, and, 〈◊〉 of them that seek him. It is not enough, that we seek him in his Ordinance, but that we believe it to be his Ordinance, 〈…〉 faith, 
Rom. 14.12.  is sin; he speaks not of a faith, that doth justify the person; but of a faith, that doth justify the performance; that is, a 〈…〉, that the work whatsoever it is, is such as the word will bear me out in it, such as God himself doth approve; To do doubtfully, is to do sinfully; an 〈…〉 God. 
3 3. In reference 〈◊〉 Ives.   
Thirdly, Bring 〈◊〉 in reference to your own persons, beleev● that God will accept of them in this Ordinance; whatever your success shall be in regard of the Kingdom, yet you shall find 〈…〉 in regard of your persons; 
Isa. 64.5.  so the Church.  
Thou meetest him that rejoiceth, and worketh righteousness, those that remember thee in thy ways.  
When a people or person can say, as the Church in another place. 
Isa 26.8.   
In the way of thy Judgements have we waited for thee, O Lord, the desire of our soul is to thy name, and to the remembrance of thee. God will not stay till they come unto him, but he will 〈◊〉 them half way; thou me●test him, etc. like the father of the Prodigal, while they are yet half way, he will see, and run, and m●et, and fall upon their neck; and while they weep at his feet, tears of contrition; he will weep over their necks, the tears of compassion: Oh stir up yourselves, and engage your faith to believe, and expect a gracious entertainment; if God ●e● you coming in the integrity and uprightness of your hearts, to enter into Covenant with God, to take him as your God, and to give up yourselves, to be his people, to take away all from sin, and to give all to J●sus Christ; be will certainly take it well at your hands, and say unto you, Come my people, and welcome, I 〈…〉 you shall in my people, 
4 4 In reference to Jesus Christ.  which that you may not miss of:  
In the fourth place, Come believingly in reference to Jesus Christ; Be sure you bring a Christ with you; 
Eph. 1.6  for he hath made 〈…〉 in the beloved. Come without a Christ, and go without acceptance.  
The day of Atonement among the Jews, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was called dies Cippu●●m the day of Expiation; and the word Cippurim, is derived from an Hebrew Root, that signifies to Cover; and so the day of Atonement, was as much as to say, The day of covering; the covering of nakedness, as Revel. 3.18. 
Revel. 3.18. Psa. 32.1.  and the covering of sin, as Psal. 32.1. Blessed is the man whose transgression is forgiven, and whose sin is covered; In which very name of the day, the ground or reason is held forth, why it was called a day of Atton●ment●; sc. Because it was a day of conering; wherein Christ was typified, who is the covering of the Saints; the l●ng white Robes of his Righteousness, covering both their 〈◊〉 and performances; so that the nakedness of neither, doth appear in the eyes of his Father; 
Num 23.21.  He hath beheld no iniquity in 〈…〉; neither hath seen perverseness in Israel: Why? Not because there was no iniquity in Jacob, or perverseness in Israel (for there was hardly any thing else;) but because their iniquity and perverseness was hid from his eyes, being covered with the Mantle of his Son's Righteousness, the Messiah which he had promise●, and they so much looked for.  
Let us therefore in this service, as in all, 
Rom. 13.14.  Put on the Lord Jesus; That as Jacob in the Garments of his ●lder brother Esau, so we in the Garments of our elder brother Jesus, may find acceptance, and obtain the blessing.  
And thus much be spoken concerning the first Branch of this third Quaere, How to acceptation. 
How to perpetuity?   
I come now to the second branch of it, and that is,  
Answ. How to perpetuity?  
Or, How may we perform this service, 
Directions.  so that it may be an 〈…〉 Covenant that may never be forgotten?  
To that end, take these few brief Directions, and I have done.  

G●● soul affliction for former Covenantv●olations.  First, Labour to come to this service with much soul-affliction, for former violations of the Covenant, either in refusing, or profaning, or breaking thereof: The foundations must be laid low, where we would build for many Generations. In what deep sorrows had you need to lay the foundations of this Covenant, which you would have stand to eternity, that it may be an everlasting Covenant, etc.  
This you have in the Text; They shall seek the Lord going and weeping; weeping in the sense of their former rebellions and ●pestacies, whereby they forfeited their faith, and broke their Covenant with the Lord their God; and it was no ordinary fl●●ght business they made of it:  
A voice was heard upon the high places, 
〈◊〉. 3.22.  weeping and supplication, etc.  
They were not a few silent tears: no, they lift up their ●oices and wept, as it was said of Esau, etc. They cried so loud, that they were heard a great way off. A voice was heard upon the Mountains; 
Zech 12.11, 22.  and it was as bitter as it was loud; A great mourning, as the mourning of Hadedrimmon in the valley of Megidde, when all Judah, 
2 Chron. 35. 2●, ●●.  Jerusalem, Jeremiah the Prophet, and all the 〈◊〉, bewailed the death of their good King Josiah, with a grievous Lamentation, and made it an Ordinance for ever, etc.  
Oh that as we have their service in hand, so we had their hands and their hearts, to manage it with Rivers of tears, for our former vileness; that we could weep this day together, and afterward apart, 
〈◊〉. 12. ●●.  as it is prophesied, Every family apart, and our 〈…〉; yea, and every foul apart, that we have dealt so 〈◊〉 with so good a God; so unfaithfully with so faithful a God; That we could put our Mouths in the dust, and smite upon our ●●●gh, and be ashamed and confounded, for all the Wickedness we have committed against God and his Covenant, in any, or all th●se ways.  
Such a Posture God will see us in, before he will show us the way to Zion; before he will reveal to us the Modull and Plattor●●● of Reformation; for so was his charge to Ezekiel.  
If they be asham●d of all that they have done, 
〈…〉.  show them the forms of the house, and the fashion thereof, and the go out thereof, and the come in thereof, and all the forms thereof, and all the Ordinances thereof, and all the forms thereof, and all the Laws thereof, and write it in their sight, etc.  
Surely, This blessed Prophecy hath an eye upon our times, for this is one of those days, as I told you before, wherein God will make good these gracious words unto his people; and God hath called together his Ezekiels, his Ministers, to show the House. i e. 
Vers. 1.  The form and pattern of the Evangelicall House or Church, unto the House of England and Scotland; Show the House to the House of Israel, that they may be ashamed; That is, show them the outside thereof, show them that there is such a House, which they never yet beheld with their eyes, that they may be humbled and ashamed of their former Idolatries, etc. And thus do our Exekiels tell us there is a way of Gospel Government, of such beauty and excellency, as our eyes never yet beheld, nor the eyes of our forefathers; To the end that we may be ashamed of all our former Idolatries and Superstitions, our monstrous mixtures of Popery and will-worship in the Ordinances of Christ; and that we have not sooner enquired after the mind of Christ, how he will be worshipped in his House: But now, unless we be ashamed; i. e. Deeply and throughly humbled, for all that we have done unworthy of Christ and his Worship, and the Covenant of our God; we shall never see the inside, that is, the Laws and the Ordinances, and the Forms of this House, (which are both various and curious (for so the variety and repetition of the words imply.) The Prophets are not to reveal these unto us, unless we be ashamed, God will either withdraw them from us, or which is worse, withdraw himself from them; so that our eyes shall never behold the Lord in the beauty of Holiness; we shall not be admitted to see the beauty and glory of such a Reformation as our souls long for.  
And as God will see us in this posture before he reveal to us the Model and Platform of Reformation; so also till we be in such a posture of deep Humiliation, for our former abominations. Shall we never be steadfast and faithful in the Covenant of God: Till our hearts be throughly broken for Covenant-breach, we will not pass much for breaking Covenant, upon every fresh temptation.  
Yea, till that time we be humbled, not for a day only, and so forth: But unless we labour to maintain an habitual frame of goodly sorrow upon our hearts; for our Covenant-violations, shall we ever be to purpose conscientious of our Covenant. A sad remembrance of old sins, is a special means to prevent new, when every solemn remembrance of former vileness, can fetch te●●s from our eyes, and blood from our hearts, and fill our faces with an holy sh●●●, the soul will be holily  of the like abominations, and of all occasions and tendences thereunto.  
R●m moring mine affliction and my misery, 
●am. 3. ●9, 20.  the Wormwood, and the Gall.  
My soul hath the● still in remembrance, and is humbled within me.  
When old sins cost dear, new sins will not find an easy entertainment; when old sins are new afflictions, when the remembrance of them is as Wormwood and Gall, the soul will not easily be bewitched to drink a new draught of that poisoned Cup any more.  
Christian believe me, or thou mayest find it by experience too true, when thou hast forgot old sins, or canst remember them without new affliction of soul, thou art near a fall; Look to thyself, and cry to God, for preventing grace. There will be great hopes we shall be faithful in our n●w Covenant, when we come with a godly sense and sorrow for our abuse of old, and la●our to maintain it upon our spirits.  
But so much for the first direction; I come to the second.  
Secondly, 
●. Direction. See old scores crossed.  If you would have this Covenant to be a perpetual Covenant, Labour to see old scores crossed; do not only mourn for thy Co●enant-unfaithfulnesse; but labour to get thy pardon written and sealed to thee in the blood of Covenant. There i● virtue enough in the blood of the Covenant to expiate the guilt of thy sins against the Covenant.  
I will ●rinkle clean water upon you, 
Ezek 36. ●●.  ●nd you shall be clean from all your filthiness, and from all your Idols, will 〈◊〉 leanse you.  
Their sins of Idolatry, were sins especially, against their Covenant; Idolatry being the violation of the marriage knot, between God and a people; yet even from them doth God promise to cleanse them, upon their repentance and conversion, The blood of the Covenant, compared to water for the cleaning virtue thereof, should cleanse them for their Covenant de●●ments.  
The blood of Jesus Christ cleanseth us from all sin. 
2 John ●. 7.   
Thou hast played th● Harlot with many Lovers, 
Jer. 3.1.  yet return again to me, saith the Lord.  
It is a mighty encouragement to renew our Covenants with God. That he is so ready to pardon the Breach of ol●; and ●●e sense of this pardon is a mighty engagement and strengthening, to keep our N●w-Covenants. Oh for God to say to a poor soul, B● of good cheer thy sins be forgiven thee; 
Matth. 9.2 Isai 44.22. 〈◊〉 31.33.  And I have blotted out thy sins as a cloud, and thy transgressions as a thick cloud; All thy unkindnesses, and unfaithfulnesses, thy treacherous deal against the Covenant, etc. shall be forgotten; they shall do thee no harm, etc. This will mightily strengthen the hands, and fortify the heart, and even make it impenetrable and impregnable against all the solicitations, and importunities of old temptations; See a notable instance of this, Hos. 14.4.  
I will 〈◊〉 their back-slidings, I will love them freely, for mine anger is turned away from him.  
I will be as the dew to Israel, etc. 
〈…〉.   
His branches shall spread, etc. 
〈…〉.   
They that dwell under his shadow shall return, etc. 
〈…〉.   
What follows these gracious promises? Why,  
Ephraim shall say, What have I to do any mor● with Idols?  
He that before was so unseparably joined to Idols, 
Ch●p. 4.17 〈◊〉 31.18  that he could not be divorced from them, Ephraim is joined to Idol. All the blows that God gave him, (though God should have beaten him to pieces (as he himself afterward confessed) could not beat him off from his Idols; in so much, that God at length gave him over, as an hopeless child.  
Ephraim is joined to Idols, let him alone.  
Yet no sooner doth this Ephraim hear of a pardon, and of the love of God to him; but the bonds between him, and his Idols are dissolved, and away he thrusts them with indignation; Ephraim shall say, what have I do do with Idols? Or as the Prophet Isaiah expresseth it.  
Y●e shall defile the covering of the graven Images of silver, 
Isai 30.22  and 〈…〉 of thy m●lten Images of Gold; Thou sh●lt cast th●m away as a monstrous cloth; thou shalt say unto it get thee hence.  
And thus it is with a people or a person, 
R●m. ●5. Isa, 51.8.  when once God 〈◊〉 abroad his Law in their hearts, and makes them hear joy 〈◊〉 gladness, in speaking, or sealing, a pardon upon their souls; they that before were joined to their Idols, drunkenness, uncleanness, covetousness, pride, ways of false worship, old Superstitious Customs, and Ceremonies, and the like; So that there was no parting of them; or those who had long been grappling and conflicting with their strong corruptions, and old temptations, and in those conflicts had received many a foil, and got many a fall to the wounding of their consciences, and cutting deep gash●s upon their souls; now they stand up with a kind of omnipotence upon them, no temptation is able to stand before them; They say to their Idols, whether sinful company, or sinful customs, Get ye hence, and what have I to do any more with Idols? What have I to do, with such, and such, base company? What have I to do with such base filfthy Lusts? I am my beloved's, and my beloved is mine. Christ is mine, and I am his.  
The reason of it is, 
Luk. 4. 4● Can. 8.6. Revel. 12.11. Act. 20.24 1 Tim. 1. ●. 13.  Because, pardon begets love; she loved much, because much was forgiven her; and love begets strength: For l●ve is as strong as death; yea, stronger than sin or death; they loved not their lives to the death; And I count not my life dear, says Paul. When once the man had tasted of the freegrace of God in the pardon of his sins, who before was a blasphemer and a persecutor, and injurious; he could find in his heart, not only to lay down a lust, but to lay down his life to for Jesus Christ. For whose sake (saith he) I have suffered the loss of all things; 
Phil. 5.8.  And I count not my life dear, so that I might finish my course with joy, and the Ministry which I have received from the Lord Jesus, to testify the Gospel of the grace of God.  
My beloved Christians, If you would be faithful in the Covenant of God, into which you are now entering, sue out your pardon for what is past; yea, entreat the Lord, not only to give a pardon, but to speak a pardon, and seal a pardon upon your hearts; and never give the Lord rest, till the Lord have given rest to your fouls.  
The joy of the Lord is your strength. 
〈◊〉. 8.3 ●●●ection. Self distrust.   
Thirdly, If you would make an unchangeable Covenant, with an unchangeable God, come furnished with, and maintain upon your hearts, an abundant measure of self-distrust; Labour to be throughly convinced of your own nothingness and disability. 
1 Sam. 2.19. Je●. 2.19. Jere. 10.23  By. his own strength shall no man prevail. Surely, Thine own treachery may inform thee, and thine own back-slidings may convince thee, to confess with Jeremiah. Oh Lord I know (I know it by sad experience) the way of man is not in himself: It is not in man that walketh to direct his steps.  
Staupitius' confessed to Luther, 
Ego pl●●● quam millies devovi.  That he thought in his very conscience he had above a thousand times renewed his Covenant with God, and as many times broken it: A sad confession, and yet, how many among us may take up the like lamentation!  
Be convinced of it, I beseech you, and maintain the sense of this conviction upon your spirits. Say oft within yourself, I am nothing, worse than nothing, This treacherous heart of mine will betray me into the breach of my Covenant, if the Lord have me to myself, I shall one day fall by the hand of my corruptions.  
He that walks tremblingly, walks safely.  
In the next place, Be often renewing your Resolutions. 
4 4. Direction. Oft renew resolutions. Acts 13.23.   
It was the Exhortation of that good man to the New-Converts at Antioch (where they were first called Christians,) That they should cleave unto the Lord with full purpose of heart. This Covenant I have showed you, is the Ordinance whereby you cleave unto the Lord, the joining Ordinance. Oh do it with full purpose of heart, and be often putting on fresh and frequent resolutions, not to suffer every base temptation of Satan, every deceitful, or malignant solicitation of the world; every foolish, and carnal suggestion of the flesh, to bribe and seduce you from that fidelity which you swear this day to Jesus Christ and the Kingdoms.  
A well grounded resolution is half the work, and the better half to; for he that hath well resolved, hath conquered his will; and he that hath conquered his will, hath overcome the greatest difficulty; No such difficulty in spiritual things, as to prevail with ones own heart. With these cords therefore, of well bottomed resolutions, be oft binding yourselves to your Covenant, as once Ulysses did himself to his Mast, that you may not be bewitched by any Syrenian song of the flesh, world, or the 〈◊〉, to violate your holy Covenant, and drown yourselves in a set of perdition.  
And to that end it would not be altogether useless to fix you. Covenant in some place of your Houses, or Bedchamber, where it be may oftenest in your eye, to admonish you of your Religious and Solemn engagement, under which you have brought your own souls.  
The Jews had their Phylacteries, 
N●m. 15.18.  or borders upon their Gar●●●s which they did wear also upon their heads, and upon their 〈◊〉; which though they abused afterward, not only to pride, making them broader than their first size or pattern, in ostentation and boasting of their holiness, which our Saviour condemns in the Scribes and Pharisees; 
Matth. 23.5.  and to Superstition, for they used them as Superstitious helps in prayer, which they coloured under 〈…〉 derivation of the word in the Hebrew 
* Denv●ng 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to pray; whereas it is derived truly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to affixer ●w●. Isa 49: 16 ; yet God indulged them this Ceremony, as ●n h●lp for their memories, to put them in remembrance to keep the Law of the Lord.  
And God himself seems to use this Art of Memory, as it were, when comforting his people, he tells them, Behold, I have eng●aven thee upon the Palms of my hands, and thy Walls are continually before me.  
I must confess the nature of man is very prone to abuse and pervert such natural helps to Idolatry and Superstition. This instance of the Jews, wretchedly improving their Phylacteries to Superstitious purposes, their Idolising of the Brazen Serpent; and thereby of a Cure, turning of it into a Plague, a snare; with the like, are sufficient testimonies.  
And we see how the Papists have abused and adulterated the lawful use of natural Mediums, to the unlawful use of artificial Mediums of their own inventions; Images and 〈◊〉, first to help their Memories and stir up their devotions in their Prayers, and then to pray unto them, as Mediums of divine Worship.  
The more Cautions had Christians need be in the use of those Mediums which either God hath ordained by special command for the help of our memories, and stirring up of our 〈◊〉 as the 〈◊〉 Elements in the Sacraments; or such natural advantages, which Moral equity allows us for the help of our understandings, and memories in spiritual concernments; such is this, we are now speaking of; it being the same, with the use of Books and Tables, etc.  
Tertullian tells us of a Superstitious custom among the ancient Christians, That they were wont to set up Images over their doors and Chimneys, to keep Witches when they came into their Houses from bewitching their children; and so by a little ●inde of Witchcraft, prevented Witchcraft. But surely to set up this Covenant where we might often see and read, what engagements we have laid upon our souls, (and I could hearty wish Christians Would do it at lest once a week) it will be an innocent and warrantable Spell, to render the Witchery of the Flesh, World, and Devil, fruitless and in effectual upon our spirits, while the soul may say with David, Thy vows are upon me, O God, I will render praise unto thee. 
Ps. 56.12.   
But fifthly, Consider often and seriously, 
Fifth means, Prayer. 1 Pet 1.5  who it is that must uphold your Resolutions; even he that upholds Heaven and Earth: no less power will do it, For you are kept by the power of God through Faith unto Salvation.  
It is God that first gives the resolution, and then must uphold and bring it into act; It is God that worketh in you, 
Phi. 2.13.  both to will, and to do of his good pleasure; and therefore labour I beseech you to do these two things.  
First, Put all your resolutions into the hands of prayer: 
1 1. Pra●.  David was a man of an excellent spirit, full of holy Resolves.  
I will walk in mine integrity. 
Psal 26.11. Psal 119.8. ●sal ●4. Psal. 139.21, 22.  And  
I will keep thy Testimonies. And again,  
I have sworn, and will perform it, That I will keep thy righteous judgements. And yet again,  
Do I not hate them Lord that hate thee, etc. I hate them with a perfect hatred, etc.  
A thousand such sweet resolutions doth that precious serv●nt of God breath out all along the Psalms; and yet so jealous 〈…〉 man is of himself, That he never trusts himself with 〈…〉 resolutions; and therefore shall you find him always cl●pp●ng a Petition upon a resolution, as in the quoted places.  
I will walk in mine integrity, Redeem me, and be merciful unto me.  
I will keep thy Testimonies, Oh forsake me not utterly. q. d. Thou 〈…〉 me fall fearfully, suffer me not to fall finally.  
And so when he had said, I have sworn and will not repent, etc. 
Ver. 107.  He presently adds (within a word or two) Quicken me, O Lord, 〈…〉 to thy word; And again, Accept I beseech thee, of the 〈…〉 rings of my mouth, 
Ver. 108.  O Lord, and teach me thy judgements. God must teach him (as to mak●; so) to make good the 〈◊〉 will offerings of his mouth; i. e. His promises and ●ow●. And so when he had made that appeal to God, Do I not hate them that hate th●e, Lord, etc.  sup: He presently betakes himself to his Prayers, Search me, O God, and know my heart, try m●, 
Psal 129 23, 24  and know my thoughts, and see if there be any wicked way in 〈◊〉, and lead me in the way everlasting. Mark I pray, Search me, try me, know my heart, know my thoughts, see whether th●re be any wicked way, lead m●, etc. He will neither trust himself, for what he●ts, nor for what he shall be; Try me, he dares not trust his own trial; Led me, he dares not trust his own Resolutions: S●ch a sweet holy jealousy of himself 〈◊〉 he creath forth with all his heavenly purposes and res●lations.  
Oh, 〈…〉 you that would make an Everlasting Covenant with 〈…〉 holy David, upon every holy Resolution, clap an 〈…〉 say, I will reform my life; Oh redeem me, and 〈…〉 I will set up Christ in my heart, I will labour 〈…〉 him in my life; Oh forsake m● not utterly, Lord 〈…〉, and am utterly purposed in all 〈…〉, to amend my life, and to go before 〈…〉, etc. O Lord teach me 〈…〉, O Lord, according to thy Word.  
〈…〉 are upon me, That I will according to my place and 〈…〉 to preserve Reformation in Scotland, to procure 〈…〉 England; That I will in like manner endeavour 〈…〉 Popery and Prelacy, etc. To preserve the Rights 〈…〉 Parliaments, etc. Discover Incendiaries; En 〈…〉 between the two Kingdoms; 〈…〉 that enter into this League and Covenant, That I will never make defection to the contrary part, or to give myself to a detestable indifferency or neutrality, etc. And this Covenant I have made in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same, as I shall answer at that great day, etc. But now add with David, Search me, O God, and know my heart, try me, and know my thoughts, and see if there be any way of wickedness in me, and lead me in the way everlasting.  
In a word, put your Covenant into frequently renewed Resolutions: Resolutions into Prayer, and Prayer, and all into the hands of God: It is God that must gird thee with strength, to perform all thy vows. This the close of this blessed Covenant, into which we enter this day, doth teach us.  
Humbly beseeching the Lord to strengthen us by his spirit; for this end, and to bless our desires and proceed, etc. And the Covenant in the Text, was surely inlaid with Prayer, while they engage themselves to seek the Lord; sc. Not only to show them the way to Zion, but to give them strength to walk in that way.  
Let it be your wisdom and piety (my Brethren) to imitate both; Oh pray, and be much in Prayer, and be often in prayer, pray daily over the Covenant; as you this day lift up your hands to swear to the most high God in this Covenant, so lift up your hands, every day to pray to that God for grace to keep this Covenant. Let sense of self-insufficiency, keep open the sluice of Prayer, That that may let fresh streams of strength, every day into your souls, to make good your vows; when you be careless to pray over the Covenant, you will be careless to keep the Covenant; when you cease to pray, you will cease to pay; If you will be watchful in praying over your vows, Prayer will make you watchful in paying your vows; If you will be faithful in crying to God, God will be faithful in hearing and helping, Psal. 50.15. Pray therefore, pray over every good purpose and resolution of heart towards the Covenant of God, which conscience shall suggest, or the Spirit of God shall breathe into your bosoms, at this present, or any time hereafter; as David once prayed over that good fram of Spirit, which he observed in his people; what time they off red so willingly and liberally to the preparing for the House of God; 
2 Chr 29 ●●.  Oh, God of Abraham, Isaac, and Jacob 〈◊〉 Fathers, keep this for ever, in the imagination of the thoughts of my heart, and prepare my heart unto thee.  
To every command God is pleased to add a promise; so that what is a command in one place, is a promise in another, Ex. gr. Circum●●● 〈…〉 sores hin● your heart, 
Deut. 10. 1●. 〈…〉  it is a command in Deut. 1●. 16. But in the 30. Chapter, vers. 6. There it is a promise, 〈…〉 God will 〈…〉 thine heart, and the heart of thy 〈…〉. Lord. Again, mak● you a new heart, so saith the word of command; A 〈…〉 will I give you; so speaks the Word of Promise, Ch. 36.26. Once more, Little children abide in him, th●● is the command, 1 Joh. 2.28. Which in the immediate Verse 〈…〉, is a 〈◊〉 pr●mi●●. You shall abide in him. Divers more such Instances I could give you; and why thus? Surely, the 〈…〉 teacheth us our Duty, the Promise, our weakness, and 〈…〉 to perform that luty. The Command finds us work; the 〈◊〉 finds us strength: The command is to keep us from 〈…〉; the promi●● to keep us from being discouraged, etc. W●ll, 〈…〉 God, and as he couples a command and a 〈…〉, so let us couple a Resolution and a Petition. As 〈…〉 seconds and backs his command with his promise, so let us second, and back our promises with our Prayers; the on● in sense of our duty, the other in sense of our weakness; by the one, to bring our hearts up to God; by the other, to bring God down to our hearts: Resolve and Petition, Promise and Pr●●y; 
〈…〉  And the Lord prepare your heart to pray, and cause his ●●r to 〈◊〉.  
Secondly, Since God only must uphold your desires, W●●● continually, as in his presence; S●●ilitie is only to be found in the presence of God; So fair we live an unchangeable life, as we walk and live in the presence of an unchangeable God. The ●aints 〈◊〉 Heaven know no vicissitudes, or changes in their holy fran●e and temper of spirit, because they are perfected in the 〈◊〉 holding of his face, With whom is no variableness, nor 〈…〉. And so fare, as the Saints on Earth can 〈…〉 in their presence; so fare the presence of God will keep them; 
Isa. 〈…〉  〈…〉 the Lord always before me; and because he is ●t my right hand; therefore I shall not be moved, sung David of ●●mself, liberally, and in the person of Christ, typically: The pri●●ledge was made good to both, so far as either made good the Duty. David according to his degree, and proportion of grace, 〈◊〉 God before him, placed him on his right hand; and so long as he could keep God's presence; the presence of God kept him; it kept him from sin, I have kept myself from my iniquity, 
Ps. 18 13  how so? Why, I was upright before him, in the former part of the same Verse. So long as he walked before God, in God's presence; so long he walked upright, and kept himself from his iniquity; or rather Gods presence kept him: And as it kept him from sin, so it kept him from fear also; 
Psa 23.4.  Though I walk through the valley of the shadow of death, I will not fear; Mark what he saith, Though he walk not step; and walk through, not step cross; and through, not a dark Entry, or a Churchyard in the night time, but a Valley, a large, long, vast, place; How many miles long I know not; And this not a Valley of darkness only, but of death, where he should see nothing but visions of death, and not bare death, but the shadow of death; the shadow is the dark part of the thing; so that the shadow of death, is the darkest side of death: Death in its most hideous and horrid representations; and yet behold, when he comes out at the farther end, and a man would have thought to have found him all in a cold sweat, his hair standing upright, his eyes set in his head, and the man beside himself, etc. Behold I say, he doth not so much as change colour, his hand shakes not, his heart fails not, as he went in, he comes out; and though he should go back again the same way, he tells you, I will not fear. How comes this to pass, how comes the man to be so undaunted? Why, he will tell you in the very same Verse, speaking to God, For thou art with me. God's presence kept him from fear, in the midst of death and horror. Thus it was I say with David, while he could keep God in his presence, he was unmoveable, impregnable; You might as soon have stirred a Rock, as stirred him, I shall not be moved; Indeed so long as he was upon the Rock, he was as unmoveable, as the Rock itself; But alas, sometime he lost the sight of his God, and then he was like other men; Thou didst hid thy face from me, 
Psa. 30 7.  and I was troubled. When God hide his face from him, or he hide his eyes from God; 
1 Sam. 29 1.  then how easily is he moved? Fear breaks in, I shall one day fall by the hand of Saul. Sin breaks in, yea, one sin upon the heels of another; the adulterous act upon the adulterous look, and murder upon adultery, as you know in that sad business of Vriah the Hittit; once off from his Rock, and he is as weak as dust, not able to stand before the least temptation of sin or fear; 
Psa. 61 2.  and therefore, as soon as he comes to himself again, he cries, Oh lead me to the Rock, that is higher than I; To my Rock Lord, to my Rock.  
But now, The Lord Jesus, the Antitype of David here in this Psalm, because he made good this (Duty shall I call it?) For in him dwelled the fullness of the Godhead, 
G●l 2.9.  bodily; to him therefore was this privilege made good perfectly in the highest degree; for though he had temptations that never man had, and was to do that which never man did; and to suffer that which never man suffered; the contradiction of sinners; the rage of Hell; and the wrath of God: Yet, Because he set the Lord always at his right hand; yea, indeed was always at the right hand of God; therefore he was not moved, but overcame even by suffering.  
Beloved you see where stability in Covenant is to be had; even in the presence of God, labour I beseech you, to walk in his presence, and to set him always at your right hand; Behold, it shall keep you, so that you shall not be moved, or if you be moved, you shall not be removed; if you stumble, you shall not fall; or if you fall, you shall not fall away; you shall rise again.  
There is a double advantage in it.  
First, It will keep your hearts in awe; He that sets God in his presence, dares not sin in his presence: God sees, will make the heart say. How shall I do this great evil, and sin against God?  
Secondly, 
Ps 16.12.  There is Joy in it; In thy presence is fullness of joy; it is true in its proportion of grace, as well as of glory; and joy will strengthen and establish, as I shown you before, The joy of the Lord is your strength. 
Psal 91. ●. 10.  As long as the child is in its father's eye, and the father in its eye, it is secure. Because thou hast made the Lord, which is my refuge, even the m●st high, thy habitation, there shall no evil befall thee, etc. It will hold as well in the evils of sin, as in the evils of punishment: Well, the Lord make you know these precious truths in an experimental manner.  
I have h●ld you too long; but the business requires it. Remember I beseech you, It is God that must uphold your desires and resolutions; And therefore,  
1. Be much in Prayer, and  
2. Set yourselves in the presence of God, He lives unchangea●●le, that lives in the unchangeable God.  
In the sixth and last place, 
Sixth and last direction; Look up to Christ.  If thou wouldst make an everlasting Covenant with God that shall never be forgotten, Look up to Jesus Christ, go to Jesus Christ, he must holy, and he must strengthen, and he must keep thee, or else thou wilt never be able to keep thy Covenant; hear him else  
Without me ye can do nothing. 
Joh. 15 5   
And as Christ speaks thus on the negative; so you may hear the Apostle speaking by blessed experience on the affirmative; I can do all things through Jesus Christ, which strengtheneth me: 
Phil. 4 12  Observe I pray,  
Without me ye can do nothing.  
Through Christ I can do all things.  
Nothing, All things; There is a good deal of difference between two men; take one without Christ, and be his parts never so excellent, his resolutions never so strong, his engagements never so sacred, He can do nothing, unless it be to break his Covenants and Vows, as Samson broke his Cords like threads scorched with the fire; and take the other with a Christ standing by him, and be he in himself never so weak and mean, unlearned and unguifted, lo, as if he were clothed with omnip●●eatie, He can do all things; he can subdue such corruptions, conquer such temptations, perform such Duties, and in such a manner, do such things, suffer such things (and in all these keep his Covenant with God) as to other men, and to himself before, were so many impossibilities: He could not before; now he can. Nothing before, All things now. All things fit for an unglorified Saint to do; All things God expects from him; All things in a Gospel sense; All things comparatively to other men, and to himself, when he was another man: See I beseech you, how without a Christ, and through a Christ, makes one man differ from an●●●er; yea, and from himself, as much as can and cannot; All things and nothing; Impetencie and omnipotency, Without me you can do nothing. Through Christ I can do all things.  
If therefore you would make a Covenant with Eternity to 〈…〉, Study Christ more than ever, Labour to know nothing but Jesus Christ, and him crucified. And therein these two things.  

1. Interest in Christ.  
2. Influence from Christ.   
First, 
1 1 Go to 〈…〉 ●●st. Joh. 15.4.  Labour to get interest in Christ. Interest is the ground of Influence; Union the Fountain or Spring of Communion; so Christ. As the branch cannot bear fruit of itself, except it abide in the Vice, no more can y●●, except ye abide in me. There you have the truth, and the 〈◊〉 of it; No fruit from Christ, without being and abiding in Christ; There is truth: Illustrated and 〈◊〉 by the Vine and the B●anel; There the simile, which is prosecuted and enlarged by our Saviour in the 5, 6, 7 Verses.  
And as all Communi● 〈◊〉 from Union, so look what the Union is, such is the Communion; Christ was filled with the fullness of God, 
〈◊〉 16. 〈◊〉 17.23. ●ol 2 9  because united to God; The Saints receive of the fullness of Christ, because united to Christ. I in them, and thou 〈…〉, only here is the difference. Christ's Union with his Father was P●●●●nall, Infinite, and Substantial; And therefore the 〈◊〉 were answerable, 
Joh. 3 34.  For God gave not the spirit by 〈…〉 unto him, etc. But the Saint's Union with Christ being of an in●●i●ur nature; their Communications also are proportionable; yet such as serve poor Creatures to all blessed 〈◊〉 purposes.  
And therefore with Paul; 
〈◊〉 9  Labour to be found In Christ, That so, on may 〈…〉 the power of his Resurrection, and 〈…〉 his Sufferings; All the Power and Virtue that is in Jesus Christ, it is only for th●m that are in him, as the Branch in the R●●●, as the Members in the B●dy.  
Christ is c●l●d th● 〈…〉 God, 
〈…〉 God.  Isal. 49.8. I will 〈…〉 Covenant of the People. i e. As Calvin well expounds it, 〈…〉, the surety or undertaker of the Covenant, of that second new Covenant, between God and his People, not the Jews only, but the Gentiles also: A surety on both sides, The surety of God's Covenant to them, 
2 Cor. 1.20.  for all the promises of God are in him, yea, and in him Amen, i. e. He sees them all made good to the heirs of promise; and Christ again is the surety of their Covenant unto God; for he undertakes to make good all their Covenant, and Vows, and Promises unto God. 
Joh. 17.12. Gal. 2.30.   
Those that thou gavest me, I have kept, saith Christ.  
And I live (saith Paul) yet not I but Christ liveth in me.  
So that it is Christ who makes the Covenant good on both sides, as Gods to his people, so his peoples to God; And so it follows in that place of Isaiah, I have given thee for a Covenant to the people, to establish the earth; Establishment must come from Christ, the undertaker; the surety of the Covenant; as he paid the Debt for the time past, so he must see the Articles of the Covenant kept for the time to come. For want of such an undertaker or surety, the first Covenant miscarried; It was between God and the Creature without a Mediator; and so the Creature changing, the Covenant was dissolved; but the second, 
Psal. 19.19.  God meant should not miscarry, and therefore puts it into sure hands; I have laid help upon one that is mighty, speaking of Christ; And I will give thee for a Covenant to the People: God hath furnished Christ wherewith all, to be a surety; to make good his Covenant to his People, and their Covenant to him.  
But now he hath this stock of all-sufficiency for none but these that are his Members, he actually undertakes for none but those that are actually in him; These that thou hast given me, I have kept. He keeps none but them whom the father hath given him; given him so, as to be in them, and they in him.  
I in them, so John 17.23. and they in me, so Chap. 15.5.  
Well, if thou wouldst be unchangeable in thy Covenant, get interest in Christ who is the Covenant; The unchangeable Covenant; The Amen, the faithful and true witness; 
Revel. 3.14. H●b. 13 8 Phil. 3 9  Yesterday and to day, and the same for ever; Get interest, Count all things loss and dung, that thou mayst win Christ, and be found in Christ.  
Yea, do not only labour to get interest, but prove thy interest; take not up a matter of so infinite concernment upon trust; all that thou dost Covenant to God, and that God doth Covenant to thee, depends upon it; and therefore, Work it out with fear and trembling, 
Phil. 2.13 2 Pet. 1. ●0.  and give all diligence to make it sure unto thy soul: Study evidences, and be content with none but such as will bear weight in the balance of the Sanctuary; such as the Word will secure; such, as to which the Word will bear witness, that they are inconsistent with any Christlesse man, or woman whatsoever; And pray with unweariable suppliceations that God will not only give thee interest, but clear thy interest, and seal up interest upon thy soul and thee, to the day of Redemption.  
And then secondly, 
2 2 Go to Christ for influence.  Study influence, when once in Christ, than hast thou right and liberty to draw virtue from Christ: For behold, All the fullness that dwells in Christ is thin; all that life and strength and grace, and redemption, that is held forth in the promise, it is all laid up in Christ, as in a Magazine; and by virtue of thy interest in, and union with the Lord Jesus, it is all become thin●. Hence you hear the believing soul making her boast of Christ as (before) for righteousness, 
Isa. 45.24  so also for strength. In the Lord I have righteousness and strength, as righteousness for acceptance, so strength also for performance of such duties, as God in his Covenant doth require and expect at the believers hands: I have no strength of mine own, but in Christ I have enough; In the Lord I have righteousness and strength. Christ is the Lord-keeper, or Lord high Steward, or Lord-Treasurer; to receive in and lay out, 
* Psal. 68.18. ●e received, ●phe 48 begle gifts, etc.  for, and to all that are in Covenant with the Father.  
And this is one main Branch of God's Covenant with the Redeemer, that he give out to the Heirs of promise, wherewithal to enable them to keep their Covenant with God; so that they never departed from him.  
As for me, 
Isa. 59.25.  this is my Covenant with them, saith the Lord, My spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy Seeds seed, saith the Lord, from henceforth and for ever.  
They be the words of God the Father to the Redeemer, concerning all his Spiritual Seed; The Redeemer shall come to Zion, Verse 24. And that spirit, and these words of life and grace, which were upon the Redeemer must be propagated to all his believing Seed; by virtue whereof, their Covenant with God, shall in its proportion be like God's Covenant with them (for indeed the one is but the counterpart of the other) unchangeable, everlasting.  
I will make an everlasting Covenant with them, 
Jer. 32 40  that I will not turn away from them to do them good; but I will put my fear in their hearts, and they shall not departed away from me.  
Now therefore my Brethren, since there is enough in Christ, study how to draw it out: Indeed it will require a great deal of holy skill to do it; It requires wisdom to draw out the excellencies of a man: Counsel in the heart of a man is deep, 
Prov. 20.3.  but a man of understanding will draw it out: It is a fine art to be able to pierce a man, that is like a Vessel full of Wine, and set him a running; but to draw out influence and virtue from the Lord Jesus is one of the most secret hidden Mysteries in the life of a Christian; indeed we may complain, 
John 4.  The Well is deep and we have nothing to draw withal; But labour to get your Bucket of faith, that you may be able to draw water out of this Well of Salvation; 
Isa. 12.  Labour by vital acts of a powerful faith; set on work in Mediation and Prayer, to draw virtue and influence from Jesus Christ; the Mouth of Prayer, and the breathe of Faith from an heart soaked and steeped in holy Meditations, applied to Jesus Christ, will certainly (though perhaps insensibly) draw virtue from him. Behold, Faith drew virtue from Christ by a touch of his Garments; shall it not much more draw out that rich and precious influence, by applying of him in the promises, and in his Offices unto our souls?  
Consider oh Christian who ever thou art, even thou that art in Christ, consider, God hath not trusted thee with grace enough before hand, for one month, no, not for a week, a day; Nay, thou hast not grace enough before hand for the performance of the next duty, or the conquering of the next temptation; nor for the expediting thyself out of the next difficulty; And why so? But that thou mayst learn to live by continual dependence upon Jesus Christ, as Paul did, 
Gal. 2.20  The life that I now live in the flesh, I live it by the faith of the Son of God. Paul lived by fresh influence drawn from Christ by faith, every day and hour: study that life, it is very Mysterious, but exceeding precious. Had we our stock before hand, we should quickly spend all, and prove bankrupts: 
1 Cor. 1.36.  God hath laid up all our treasure of Wisdom, Righteousness, Sanctification and Redemption in Jesus Christ, and will have us live from hand to mouth, that so we might be safe, and Gods free grace be exalted: 
Rom. 12.16.  It is of faith, that it might be by grace, to the end your promise might be sure to all the seed.  
Wherefore holy Brethren, partakers of this heavenly calling, look up to Jesus Christ, who is the Covenant of his Father, and your Covenant; lo he calls you.  
Look unto me, 
Isai. 48.22  and be ye saved all the ends of the earth. Surely, they are worthy to perish, who will not bestow a look upon Salvation: Oh look humbly, and look beleevingly, and look continually; look for Interest, look for Influence, look for Righteousness, look for Strength; and let Jesus Christ be All in All to thy soul: thou wilt never be any thing, nor do any thing in Christianity, till thou comest to live in and upon Jesus Christ, and him only: Humbly entreat the Lord, and give him no rest; That he will make a Covenant with thee in Christ, which shall keep thee, and then thou wilt be able to keep thy Covenant; Look up to Christ for Covenant-grace, to keep Covenant-engagement, and so shalt thou do this service (in a Gospel-sence) to Acceptation, to Perpetuity.  
I have now done with these three Quaeres; What? Why? How?  
How to 

Acceptation.  
Perpetuity.    
I know much more might be added, but the work to which we are to address ourselves, will take up much time; the Lord set home what hath been spoken.  
Only give me leave to tell you thus much in a word, for the close of all; As this Covenant prospers with us, so we are like to prosper under it; The welfare of the Kingdom and of thy soul, is bound up now in this Covenant; For I remember what God speaks of the Kingdom of Israel, brought into Covenant now with the King of Babylon, to serve him, and to be his Vassals; 
〈◊〉. 17.13, 14. Vers. 16.17.  That by keeping Covenant it should stand; and the breaking of that Covenant was the breaking of Zedekiah and his whole Family, and Kingdom. Now was Covenant-breach or fidelity the foundation of stability or ruin to that Kingdom, which was struck, but with a dying man; how much more is the rise or fall of this Kingdom; yea, of these two Kingdom, bound up in the observation or forfeiture of this Covenant, which we make this day with the living God? You that wish well to the Kingdoms, that would not see the downfall and ruin thereof; be from henceforth more conscientious of your Covenant, than ever heretofore; for surely, upon the success of this Covenant, we stand or fall; as we deal with the Covenant, God will deal with us; if we state the Covenant, God will slight us; if we have mean thoughts of the Covenant, God will have mean thoughts of us; if we forget the Covenant, God will forget us; if we break the Covenant, we may look that God shall break these two Nations, and break us all to pieces; if we reject it, God will reject us; if we regard our Covenant, God will regard his Covenant, and regard us too; if we remember the Covenant, God will remember his, and remember us; if we keep the Covenant, the Covenant will keep us, and our posterity for ever.  
Oh that this Consideration might be a Motive to whet on that Exhortation of the Apostle; Let him that stole, 
Ephes. 4.28.  steal no more; And so let him that was drunk be drunk no more; he that was unclean, let him be unclean no more; they that were worldly, proud, secure, careless of receiving Christ in their hearts, and of walking worthy of him in their lives, be so no more; he that hath been Malignant or Neutral, let him be so no more: For I protest against every man, that after the striking of this so solemn and sacred a Covenant with the most high God, shall dare knowingly and willingly to persist in any one of these mentioned abominations, or any other; he is an enemy to Jesus Christ; a Traitor to the Kingdoms; a State-murderer, and a destroyer of himself, and his posterity; and at his hands (if they miscarry) God will require the blood of all these: But there are a people of whom, and to whom, I hear God speaking gracious words. Surely they are my people, children that will not lie, 
Isa. 63.8.  My people, mine by Covenant; I have brought them into the bo●d of the Covenant; I have made my Covenant with them, and they have made their Covenant with me: and they be children that will not lie; I know they will deal no more as a lying and treacherous generation with me, but will be a faithful people in their Covenant; and I will be a faithful God unto them; I will be their Saviour, they will serve me, and I will save them.  
Now the Lord make us such a people unto him, children that will not li●; and he be such a God to us; He be our Saviour, a Saviour to both Kingdoms, and every soul that makes this Covenant; to save us from sin, and to save us from destruction; to save us from our exemies without, and to save us from our enemies within; to save us from the devil, and to save us from the world, and to save us from our selves; to save us from the lusts of men, and to save us from our own lusts; to save us, and to save our posterity; to save us from Rome, and save us from Hell; to save us from wrath present, and from wrath to come; to save us here, and to save us hereafter; to save us to himself in grace, and to save us with himself, in glory, to all Eternity, for Christ's sake, Amen, and Amen.   
FINIS.