Die Jovis, 28. Maii. 1646.  
IT is this day ordered by the Lords in Parliament assembled, That Mr. Taylor is hereby thanked for his great pains taken in the Sermon he preached yesterday before their Lordships in the Abbey Church Westminster. And he is desired to print and publish the same, which is not to be printed but by authority under his own hand.  
John Brown Cleric. Partiamentorum.   

I do appoint George Whittington and Nathaniel Brooks to print my Sermon.  
Francis Taylor.   

THE DANGER OF Vows neglected, AND The necessity of REFORMATION: OR, A Sermon preached before the Right Honourable House of Lords, at a late solemn Fast in the Abbey Church at Westminster, May 27. 1646.  
By FRANCIS TAYLOR B. in D. Pastor of Yalding in Kent, and a Member of the Assembly of Divines.  PSAL. 50.14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pay thy Vows unto the most High.  
Published according to Order.  
LONDON, Printed by M. S. for Geo. Whittington, and Nath Brooks, at the Angel in Cornhill, below the Exchange. 1646.   

TO THE RIGHT HONOURABLE THE HOUSE OF PEERS Assembled in PARLIAMENT.  
RIght Honourable, these pains were undertaken by your command, and your Order was the Midwife to bring them into the light. I hope my imperfections shall find a cover under the veil of your authority. God knows my heart's desire was to mind you of your solemn Covenant, (which Lords be subject to a neglect of as well as meaner men) and to stir you up to a private Reformation, without which ye can look for no blessing upon your public endeavours. Endeavour I beseech you to cast every little moat out of your own eyes, before you go about to cast the great beams out of the eyes of the Church and State. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajikra Rab. c. 5.  It is an afflicted City, say the Jews, whose Physician hath the Gout. The common vote of the people will be, 
b Luke 4.23.  Medice, cura teipsum. Those great things ye expect in Gods, do them in your own houses, that ye may be able to say with Joshuah 
c Josh 24.15. , I and my House do serve the Lord. 
d Non solum obsunt vi●●●si principes, quòd illi psi corrum untur, sed etiam quòd corrumpunt; plusque exemplo, quàm pecca●o notched. Cicero de Leg. l 3.  Your vices and your people's will be exemplary: so will your graces. Be valiant to put to your helping hand to purge and settle Church and State. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sab fol. 32.1.  If the Shepherd be lame, saith the Talmud, the go its will easily make an escape. So will all sorts of Delinquents and Malefactors, if your Lordships go slowly to work. I beseech you stir up your spirits, and be forward to settle a religious Discipline in God's Church, according to your covenant. Give not the people occasion to say, The let of Discipline is, because great men cannot endure a through-reformation. The Lord that called you to such a pitch of honour, and height of employment, make your Lordship's worthy instruments of his glory here, and fill you with glory in his own presence in heaven. So prayeth  
Your Lordship's humble servant in the Lord Francis Taylor.   

A SERMON PREACHED BEFORE The Right Honourable House of LORDS at a solemn Fast.  GENES. 35.1. 
And God said unto Jacob, Arise, go up to Bethel, and dwell there, and make there an Altar unto God, that appeared unto thee, when thou fleddest from the face of Esau thy brother.  
THE Book of Genesis contains the Cradle of the world, and the Infancy of the Church. The Story is brought down from the very Creation to joseph's death. The most remarkable Histories are the lives of the three famous Patriarches, Abraham, Isaac, and Jacob, set out more largely than the rest. In these ye have their manifold trials and deliverances. The Text is a part of jacob's story: We find him in a sad posture, his daughter defiled, the Sbechemites slain by his sons, their City spoilt, 
a Chap. 34.30.  himself afraid lest the Country rise up against him, and destroy both him and his. In this heavy condition God appears unto him. The Text doth not expressly set down when this apparition was, but the connexion of it to the former story, and the great need Jacob had of Gods appearing then, and 
b Gen. 22.10, 11.14. & ●8. 10, etc.  Gods usual manner of making the Saints necessities his opportunities, persuade the Interpreters to believe, that it was presently after the slaughter of the Shechemites. And the vulgar reads it, Interea, In the mean while. While Jacob was musing what course to take to avoid the rage of the neighbouring Canaanites, God appears to him for his comfort. Neither is it set down what manner of apparition this was, whether in a vision by day, or in a dream by night. Sure it was not a message sent by any Prophet to Jacob: and certain it is, it was not muta apparitio, a dumb show; but as Jacob had God's presence ad erigendum, to comfort and list up his dejected spirits, so he had also his word ad dirigendum, to direct his wand'ring thoughts what safe course they might pitch upon. God dealt with his children then, as we do with ours now; he appeared to them and told them his will and pleasure, that they might teach it to others: So we keep our children at home when they are young, and speak to them ourselves; but when they are bigger, we employ them abroad, and let them know our mind by letters. That former course of apparitions we must not expect now. It is sufficient that 
c Hosea 8.2.  God hath 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. Hom. 39  written to us the great things of his law for our direction; and it is our sin if we count them as a strange thing, and long after apparitions, as if we were still in the infancy of the Church.  
The ground of observation is explication; wherein the more pains is to be taken, because our Interpreters trouble us with many topographical scruples, and Metaphysical speculations.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise.  
Some conceive that God hath respect to the posture of jacob's body, who might now be laid in his bed. Others, that God looks at the sadness of his heart, which was cast down within him. The former think that Jacob is called out of his bed; the other suppose he is called out of his dumps. The truth is, the Hebrew word in the Scripture use of it, doth not necessarily imply either; it rather calls upon men to prepare themselves to go about the work which God enjoins them. So when 
e 1 Kings 21.18.  God bids Elijah to arise and go down to meet Ahab: and also to 
f 2 Kings 1.9.  arise and go up to meet the messengers of Ahaziah; he intends no more than that he should set himself about that work. Neither doth it appear, that Eliah was at that time either laid in body, or troubled in mind.   

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To Bethel.  
But why is Jacob commanded to go to Bethel? God needs not give any reason of his commands: his will is to us a rule. Yet the equity of this command, and God's indulgence to Jacob herein, appears by these following considerations: First, by this means Jacob was carried away out of the sight of his enemies; his very being among them would have been a perpetual eyesore to them, and the sight of him and his a daily provocation to revenge. Secondly, the very name of Bethel might be a comfort to jacob: it signifies God's house; and whither should Gods people go for consolation and protection, rather than to God's house? Thirdly, himself had found comfort there in former troubles, as appears in the end of the Text. Fourthly and lastly, there he might perform his vow to God, 
n Chap. 28.10  which he had vowed many years before, and hitherto neglected. This God seems to have an especial eye upon in this command, as appears by the ensuing words, Make there an Altar, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And dwell there. That is, make it thy habitation for a time. Others read it, stay, or tarry there; to wit, till thy vow be performed. So the word is used, 2 Sam. 10.5. Tarry at jericho until your beards be grown, and then return.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And make there an Altar.  
God doth not intent the bare setting up of an Altar, but that when he had built it, he should offer sacrifices on it, and acknowledge God's mercy to him in providing so liberally for him, and protecting him from the fury of his brother Esau. So did Abraham 
o Gen. 13.18. compared with chap. 22.2.9.  in the plain of Mamre build an Altar, not to look upon it doubtless, but to offer sacrifices. And in this manner of worshipping God, questionless his posterity were bred up. And to what purposes were places among us appointed for religious exercises, if none were there performed?   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unto God.  
There is a great question among Interpreters, why God should speak himself here in the third person, and why he saith, Unto God, and not Unto me. Some Writers both 
p Vide August. Quaest. in Gea. Quaest. 110. & Willet in Text.  ancient and modern, pick out of it, the Divine nature of our Saviour Christ, and the Trinity of Persons in the Godhead. Some would have God the Father to be the speaker, and to direct Jacob to the worship of his Son Christ, the second Person in the Trinity. Others, that Christ should appear to jacob, (who in the judgement of our Divines, was the person that used to appear to them in the old Testament) and call upon him to build an Altar to God the Father. Doubtless we have plain places sufficient in Scripture to prove Christ's Divine Nature, and the Trinity of Persons, and therefore need not to press this place to that end, lest we do as weak bvilders, 
q Debile sundamen●um fallit opus. Wainflaet. de Gram.  lay so infirm a foundation, that the whole building fall to the ground: or as wilful Soldiers, who defend a weak Fort against a strong enemy, and so are vanquished. It is clear that God speaks of himself often in the third person, where no such mystery is intended; as when he saith, that 
r Gen. 18.19.  Abraham will teach his household, and they shall keep the way of the Lord, that the Lord may bring upon Abraham that which he hath spoken of him. And, 
s Gen. 18.14.  Is any thing too hard for the Lord? God is no more tied to give an account of his words, then of his actions. He may speak of himself as he pleaseth. Yet I doubt not but many reasons of this phrase may be given, which may yield profit unto us.  
As first, God may speak thus of himself for certainty sake, that jacob might know who spoke to him, and to whom he was to build an Altar; that he need not say with Saul, 
t Acts 9.5.  Lord, who art thou, Lord? Nor with Samuel 
u 1 Sam. 3.4, 5.  run to Eli when God called him. Secondly, for Majesty sake: so in the third Commandment, God doth not say, Thou shalt not take my Name in vain: but, thou shalt not take the Name of the Lord thy God in vain. And in the fourth, The seventh day is the Sabbath of the Lord thy God. It was a strong argument to dissuade them from dishonouring God's Name, and persuade them to the observation of the Sabbath, because they both did belong, not to any mortal man, King, or Emperor, but to that glorious Lord who was their God. Thirdly, for interest sake; that it might appear that God had an interest in jacob by reason of his former appearing to him in his troubles, and therefore deserved a journey and an Altar at his hands. So God bids Abraham to offer Isaac 
x Gen. 12.2.  his son, putting him in mind what interest he had in him. Fourthly, for equity sake, that it might appear to be a very just and equal service, that God required of jacob, although the speaker had not been that God, nor Jacob ever made a vow to build an Altar to him. And therefore God neither speaks of himself in the first person, nor names jacob's vow, but only limits both the person and the vow unto him. I conceive these reasons to be sufficient and useful, and proceed to the next words.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That appeared unto thee.  
The story is in the twenty and eight chapter; see there the apparition set down at large.   

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the face.  
men's ill affection towards others appears in their faces. So did Laban's appear to Jacob 
a Gen. 31.2. . And Jacob beheld the countenance of Laban, and behold, it was not toward him as before. Hence it is that we are afraid to abide in the presence of such as hate us, because we expect mischief daily from them, which we seek to present by flying out of their sight. Such counsel Rebecca gives to her son Jacob to go to her brother Laban, 
b Gen. 27.43, etc.  till Esau's fury were over, and then he might return in safety.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of Esau thy brother.  
Jacob might well think that that God which would not suffer a brother to hurt him then, would not permit the Canaanites to spoil him now.  
The sum of all is, as if God should have said to Jacob, I know thou art in great distress, and I will not forsake thee: Prepare thyself for a Journey: think that all these things are come upon thee for the neglect of thy vow; go now therefore to Bethel and perform it. It is a very just and equal thing, that thou who needest and lookest for help from me now again, shouldst go build an Altar to me there as thou hast promised, and shouldst offer sacrifice and thanks to me. When this is done, I that did deliver thee before from Esau thy brother, will also safeguard thee against these Canaanites.  
Out of which words thus interpreted, arise naturally these four prosititions suitable to the time, and profitable for this present occasion of our meeting.  
First, Observe. 1 that Gods dear servants sometimes are very forgetful of their vows made even to God himself.  
Secondly, Observe. 2 that this forgetfulness is an occasion of many and great troubles to them.  
Thirdly, Observe. 3 that God will at length rub up their memories, and put them in mind of their vows.  
Fourthly, that in performance of vows, Observe. 4 and in times of Reformation, God looks for his part first.   

For the first.  
Doctr. 1 Gods dear servants sometimes are very forgetful of their vows made even to God himself.  
A man may justly wonder, why Jacob had not performed his vow before now. God had freed him from Laban's pursuit, and sent Laban quietly back again. God had delivered him from Esau's opposition, and sent Esau away in peace. What hindered Jacob from going to Bethel? He might as easily have gone thither as to Shechem; Sure nothing hindered him, but his own forgetfulness: and that is so much the more strange, because God himself had put him in mind of his vow in direct terms, when he commanded him to return home, and promised to bless him. 
c Gen 31.13.  I am the God of Bethel (saith he) where thou anointedst the pillar, and where thou vowedst a vow unto me. But Jacob had got a quiet habitation at Shechem, commodious for him and his cattles, and there he tarries till God fire him out. Dinah is ravished, he and his in danger of destruction, and yet he thinks not of going to Bethel till God bids him. This is noted by Interpreters to be the first vow mentioned in Scripture. Hence it is, that Jacob is called by some of them, Voterumpater, the father of vows. Yet this first vow is strangely neglected when it might easily have been performed. We cannot think any worse of Jacob, then of Pharaohs Butler, who 
d Gen 40.23.  forgot Joseph, and remembered him not, though he did very well deserve to be remembered.  
But what may be the reason that good men should be so forgetful of God? It is no marvel if wicked men forget him: they use God as men use Physicians, send for them when they are sick, and slight them when they are well. But it is strange that good men who love God, should so much neglect him.   

The Reasons may be these:  
First, Reason 1 because of that natural wound our memories have received by the fall of our first parents. For as our understanding is naturally filled with folly, our wills with crossness to all goodness, our affections with peevishness; so our memories with forgetfulness of holy things. And this forgetfulness remains after regeneration. For as the understanding, will, and affections are not perfectly cleansed and cleared in this world: so is not the memory neither. This may easily make us forget vows as well as other good duties.  
Secondly, Reason 2 because of length of time between the vow made and to be performed. We pray and vow to God in our difficulty; it may be long before that issue come that we expect, and so our vows are forgotten. This was jacob's case; he had been twenty years with Laban since his vow was made, and so had let it slip out of his mind.  
Thirdly, Reason 3 because of multitude of businesses, which Gods servants are subject to as well as other men. They have bodies, wives, children, servants, to take care for as well as others: they have goods, cattles, estates to look after as well as wicked men. The thoughts of worldly affairs, as they hinder them much in other matters of piety: so likewise in payment of vows.  
Fourthly, Reason 4 because of many and strong oppositions they find in their pilgrimage. Jacob had no sooner left Laban's house, but presently 
e Gen. 31.22, 23.  Laban pursues him, and quarrels with him. He hath no sooner dismissed Laban, but 
f Gen. 32.6.  Esau his brother comes out with an Army against him. When Esau was gone, he fears the Canaanites, lest they should all rise up to destroy him, because of the wrong done to the Shechemites. This might be one occasion of jacob's forgetting his vow. And so it may be to us also, who shall meet with opposition as well as he.  
I shall omit the Application, till I have handled the other points, and proceed to the second obsersation.  
The forget fullness of performing vows, Doct. 2 is an occasion of many and great troubles.  
This Shel. Jarchi conceives to be the cause of all these troubles. He brings in God speaking to Jacob, and saying, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shel. Jar. in Text.  Because thou hast stayed long in the way, thou art fined, and this trouble is befallen thee concerning thy daughter. The word he useth is used for a fine set on delinquents heads by the Judges. So saith Moses, 
h Deut. 22.19.  They shall amerce him in an hundred shekels of silver. So this Author looks upon God as a Judge imposing these troubles upon Jacob as a fine for the neglecting of his vow. So Ferus on the Text, 
i Nil mirum, quòd adversa tibi contigerint cum bactenus tam diu distuleris votum. Ferus in Text.  No wonder that crosses have befallen thee, seeing thou hast so long deferred the pryment of thy vow.  
We find in Scripture, that the people of Israel were punished with 
k 2 Sam. 21.  three years' famine, because Saul not out of his zeal to God, but to please the people, had slain some of the Gibeonites, contrary to the 
l Josh. 9.15.  oath made to them by Joshua, and the Elders of Israel; yet was this vow 
m Josh. 9.4.  fraudulently gotten by lying and deceit. Neither did Saul ever take this vow himself. We read further of Samson, that he was a 
n Judg. 13 5.  Nazarite to God from the womb. It appears in the law that the Nazarites 
o Numb. 62.5.  took a solemn vow; their hair was not to be cut. Samson did not purpose to break this vow, but being overcome with lust by Dalila's persuasion gives an hint how his vow might be broken. The fearful consequences hereof appear in the story of the Judges. 
p Judg. 16.21.25.  Samson is taken by the Philistines, his eyes put out, he is bound with fetters of brass, grinds in the prisonhouse, and is made a laughing stock to those that durst not look upon him before. 
q 2 Sam. 15.7  Absolom abuseth a vow, that under pretence thereof he may deprive his father both of kingdom and life. 
r 2 Sam 18.15.  This cost Absolom his dearest life. The King of Judah 
s Ezek. 17.13.16.  had vowed obedience to the King of Babylon; he breaks this vow, and God passeth this sentence on him, that he should die in the land of that King whose covenant he had broken. Will God be thus severe for breach of a vow made to a mortal man, and an heathen King, what will he do then for breach of vows made unto himself?  
It is time to come to reasons for the proof of the point; wherein I shall desire to be somewhat large, in regard of the weight of the matter, and the present need.  
First, Reason 1 God is deeply offended with such as perform not their vows. And when God is angry, what can his children look for from him, but the blows & stripes of an angry father? That God is much displeased with such persons, appears by many arguments that may be taken out of the fifth chapter of Ecclesiastes. For 
t Eccles 5.4, 5.6.  first, God gives no day. He that makes a vow, must not defer the payment of it. Secondly, God calls them fools that do defer the payment of vows. And who doubts but parents are angry when they give such terms to their children? Thirdly, he saith, God hath no pleasure in them: that is, he is very angry; as in the third commandment, God will not hold him guiltless that taketh his name in vain: that is, he will hold him very guilty. And in Elies' reproof of his sons, 
u 2 Sam. 2.24.  It is no good report, saith he, that I hear: that is, it is a very bad one. For they were no small sins, that were reported of them, as 
x 1 Sam. 1.14.15.22.  robbing God of the fat of his offerings, and lying with the women at the door of the Tabernacle of the Congregation. So on the contrary, when the Psalmist saith, that 
y Psal. 51.17.  God will not despise a contrite and a broken heart; he means, God will account highly of it, and largely reward it. Fourthly, he saith, It is better not to vow at all, than not to pay. Who doubts but a man is angry when he hears him chiding with his neighbour, and saying; I had rather you never had promised me such a good office, then to fail when I looked for it? Fifthly, he calls it sin in plain terms, Suffer not thy mouth to cause thy flesh to sin. And is not God angry at sin? Sixthly, it is such a sin as God will not have covered with the vail of an error. Neither say thou before the Angel, that it was an error. Seventhly, he professeth expressly, that God is angry at it; Wherefore should God be angry at thy voice? Eighthly, he gives a real demonstration of God's anger, Why should he destroy the work of thy hands? Is not God angry when he lays snares for men as we do for wild beasts to catch and destroy them? 
z Pro. 20.29.  It is a snare (saith Solomon) to the man who devoureth that which is holy, and after vows to make enquiry. Ask David who reins snares upon ungodly men, and he will tell you, it is the lord 
a Psal. 11.6.  Upon the wicked he shall rain snares. Ask Ezekiel who brings covenant-breakers into snares, and he will tell you, it is God. 
b Ezek. 17.20  I will spread my net upon him, and he shall be taken in my snare. Is not God very angry with those whom he curseth? We read in Malachi, 
c Mal. 1.14.  Cursed be the deceiver which hath in his flock a 
d That is, a sound male. Elleipsis of the epithire, as Isai 1.18 wool, for wh●e wool; and Isai 5.4. grapes for good grapes.  male, and voweth and sacrificeth unto the Lord a corrupt thing.; And a strong reason, yea double one is added; First, because God is a great King, and will not be dallied with by his subjects. And secondly, because his Name is dreadful among the heathen, and therefore shall not be dishonoured by his own people. God keeps covenant faithfully himself. 
e Psal. 111.5.  He will ever be mindful of his covenant. God's covenant is called an everlasting covenant, and a covenant of salt, 2 Chron. 13.5. And as men who strictly keep day themselves, are soon angry with such as do not: so God's care of keeping, will make him a sharp revenger of breach of covenant in others. 
f Ezek. 17.59  Therefore thus saith the Lord God, As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.  
Secondly, Reason 2 God will bring many troubles upon neglecters of vows, because his Church and people who are near and dear unto him, may both be offended and hurt thereby. No doubt it was a great grief to David and other godly men, that 
g 2 Sam. 21.1.  Saul had broken the vow made to the Gibeonites; and it appears it brought much trouble to Israel, even a famine of three years one succeeding another.  
Thirdly, Reason 3 God raiseth up enemies to afflict those that neglect their vows, as the 
h judg. 16.20.  Philistines against Samson. So here Jacob was afraid lest God would have done the like to him, as appears in the end of the former chapter. And these enemies God makes to do his work, when they think they do their own. The King of Babylon though he went only to revenge his own quarrel on the King of Ludah, yet he brings him 
i Ezek. 17.20.  into God's net for a punishment of his perjury.  
Fourthly, Reason 4 because there is a kind of perjury in failing in performance of vows. I will not say that oaths, and vows, and covenants, are all one in every circumstance: but certainly they are cousin germane at least, and can hardly be separated. 
k Psal 119.106.  I have sworn (saith the Psalmist) and I will perform it, that I will keep thy righteous judgements. And was not that oath a vow? 
l Gen. 3.48.50. Tumulus restu, Deus testu. Tumulus sacramenta●iter, quia signum est testisicans de re gefia ad posteri. aten●. Deus propriè, quia testatur in conscientiam de pacto into, & attestabitur suis iudiciis, & vindicta adversur perjures.  God is called to bear witness of the covenant between Laban and Jacob, and so is the heap of stones also, yet with a great deal of difference; the heap is a witness sacramentally, as it were; it remained as a token of that league. But God is properly called to witness, as one who heard all their words, and would testify the truth to both their consciences, and by judgements on the party that should break it. He that vows and pays not, is a perjured person, saith 
m Voven● & nen solvens peierat. Bern de praec. & dispens. cap. 20.  Bernard. This perjury makes our sins the greater, especially in those things that we ought to do, if we had never vowed them, as cyphers added to a figure, may make one a thousand. Perjury is a sin odious to the Turks and mahometans. 
n See the Turkish history  Amurath. when Uladislaus by the persuasion of Julian the Pope's Legate, had broken his covenant with him, and fought against him, draws the Articles out of his bosom, & calls upon Christ for vengeance on his perfidious servants. In this battle were slain both the King and the Cardinal; over whom the Author of the Complaint of Hungry infults, saying, 
o I n●●● juliane, & dic Reg● tuo apud ●feres, Haereticis fidem non esse servandam. Quaerela Hungaria.  Go now Julian, and tell thy King in hell, that he need not keep faith with heretics. Yea, this sin was odious in the very heathen; 
p Senatorum i●nus perfidia Carthaginensium i●sestus succlamat, per ques Deos fo●dos acturi essent, cum ●o● perquos anto ictum fefellissens: Per cosdem, inquit Asdrubal, qui ●am infesti fun●●aedera violantib●●. Livius Hist-ab urbe cond lib. 30.  When the Carringinion in a low estate sent Ambassadors to Routs, to desire conditions of peace, one of the Senators offended at their former perjury, demands by what God they would swear, (for they had deceived those gods by whom they had formerly sworn) Asdrubal answers, by the same Gods that sit so heavy upon them that break covenants: When Tissaphernes had obtained a truce from Agesilaus, and had sworn that in that short time he would procure liberty for the Grecian Cities in Asia; but contrary to his oath gathered soldiers to fight against him: Agesilaus kept the truce till the time expired, and then sent a message of thanks to Tissaphernes 
q Habere se magnam ipsi gratiam quòd perjurio Deos sibi infestos reddid●sset, Graetis verò belli socios, Xenoph. c. 4. vitae Agesil. , that by his perjury he had made the Gods his enemies, and engaged them to assist the Grecian Army in the war. We read also that one Epicidides, going to inquire at the Oracle of 
r jusiurandi sed filia nominis expers, Trunca pedum, manuumque celerrima, sed tamen instat, persequiturque virum dum stirpem fundtus omnem bauscrit. Nic. Chron. Hist. Imp Manuel. Com.  Delphos, received an answer, That perjury would pursue a man till it had rooted out all his posterity. So odious was this sin to men altogether ignorant of the true God. And do we marvel then, that God sends plagues upon his people for neglect of vows made to himself?  
It is now high time to come to the third observation, which is this:  
God will at length rub up the memories of his servants, Doct. 3 and put them in mind of their vows.  
God doth not straightway deliver Jacob out of his trouble, but calls upon him first to perform his vow made to him for former mercies. As 
s Gen. 41.8, 9  Pharaohs Butler is put in mind of his neglect of Joseph, by Pharaches dream; so God finds a way to put his in mind of their vows.  
Two things I have to do: First, to show, how God doth this. Secondly, why he doth it.  
For the first, How God doth it.  
God rubs up their memories, first, by troubles, Means. 1 calamities, fear of wars: So he deals here with Jacob. Bella Deiflagella, wars are Gods scourges. And parents oftentimes make their children call to mind their faults, by taking away their victuals, and whipping them.  
Secondly, Means. 2 if the hearts of God's children be not yet so intelligent as to understand God's meaning by his blows, he will open their ears, and tell it them in his word: So he doth here to Jacob, he tells him his fault, but very gently, he doth not upbraid him with perjury, nor call him a vow-breaker; nay not so much as names his vow, but insinuates it rather, that jacob might see, God sought not to shame him, but to amend him. We must not look for such revelations now: but God often meets with us in the ministry of his Word, and makes us see those faults in ourselves which we little dreamt of, and covenant-breaking among the rest. Many wicked men marvel to hear God's Ministers rip up their secret faults, as if they were in their bosoms: good men I hope will sooner be informed by them.   

For the second, Why God doth it.  
First, Reason 1 because God's name and honour suffers in their forgetfulness. Vows are made for the honour of God. But if they be not performed, God is not honoured by them, nay he is dishonoured, as being slighted by his own people.  
Secondly, Reason 2 because God desires and delights in the good of his people. So sings the Psalmist, 
t Psal. 35.27.  Let the Lord be magnified, who hath pleasure in the prosperity of his servant. Now he knows that our forgetfulness and unthankfulness will hinder us of much good, & bring many judgements upon us; which to prevent, God puts us in mind of our vows and covenants.  
I proceed to the last point.  
In performanes of Vows, Doct. 4 and in times of Reformation, God looks for his part first.  
God doth not bid jacob go shift for himself in this troublous time, nor inquire out the kindred of the Shechemites to restore their goods to them, but he bids him go build an Altar to God. And jacob accordingly goes about it. This is the method of God's commandments; the first Table contains duties to God: the second, to ourselves, and our neighbours. This is the method of our prayers; our Saviour reacheth us first to pray for the honour of God's Name, Kingdom and Will, before we pray for daily bread, pardon of sins, or power against temptations. This is the method of our Faith, in the Articles whereof, and most Confessions, we first profess what we believe concerning God, and then concerning ourselves. This is the method of our Covenant, both in the Preface, looking first at the glory of God, and the advancement of the Kingdom of Jesus Christ, and then at our own privileges; and in the body of it, the two first Articles concerning Religion, and the following ones concerning our Liberties. This was the method of the ancient Romans, as Dionysius Halicarnasseus reports. There are three things, saith he, that make a State happy, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  first, the care of religion; secondly, of temperance and justice in peace; thirdly, of military discipline in war. The Romans were careful of religion in the first place, they provided Temples & Altars for their Gods; and this they conceived to be a main reason of the large extent of their Empire. Solomon was longer in building his own house: but he builded God's house first, as appears, 1 King. 7.1. 2 Chron. 8.1.  
For the reasons briefly. The first is, because God is more worthy to be regarded then ourselves: therefore the love of God is called, 
x Mat. 22.37, 38, 39  The first and great commandment: and we are commanded to love God with all our heart, soul, and mind, but ourselves and our neighbours in a lower degree of love like the former, but not equal to it. From God we have all that we have here, or hope for hereafter; and the fountain must be preferred before the streams, the sea before the rivers.  
The second is, because that is our care properly, Reason 2 To honour God. It is God's care to provide for our souls & bodies: not but that we may use the means for the good of either, looking for a blessing from God; but not in the first place: our prime care must be for God's Glory. When a master enters into covenant with a servant, he looks that he should take care of his work, and leave the care of provisions to his master. So doth God look for the like at our hands. First obedience to God, than faith in God. I have done with the Doctrinal part, and come to the Practical.  
Here is first of all, Use 1 a lesson of Humiliation fit for the day, to bewail among our other sins, our sluggishness, in not remembering those things which concern our own safety. I am afraid, lest we be in Jerusalem's case, that 
y Luke 19.42.  in this our day we know not the things that be long to our peace. And may we not then expect Jerusalem's end? Our forgotten vows should fetch sighs from our hearts, and tears from our eyes this day. Many of us (I doubt) may with Pharaohs Butler, cry out, 
z Gen. 41.9.  I do remember my faults this day. Weep, I beseech you, that reformation so long since vowed, goes no faster on. It is a sign the body is much out of order, when so strong a Purge as a National vow and covenant works no better; and let them weep most who are greatest, and nearest to God, and so most concerned in it. Lordly tears may become this day as well as common ones. We are met for this end, let us not miss of our end; else all the labour of this day will be lost. I doubt not but every one of us, even the greatest and the best, may find somewhat in ourselves, that may hinder our vowed reformation, if we would look well into our own souls. The Lord show it us what ever it be, and give us grace to repent of it.  
Secondly, Use 2 here is a lesson of Meditation. Think often of your vow and covenant; for the reason why men, especially good men, neglect it, is, because they think not often and seriously of it. Our Saviour Christ appointed the Bread and Wine in the Sacrament of the Lords Supper, to be the signs and remembrances of his death to us. A thing so beneficial to us one would think should need no remembrance, but should always be fresh in our minds. So should our covenant, that hath proved, and is like to prove so beneficial to three Kingdoms; yet we had need often to call it to mind. God by Moses often calls upon the Israelites inthe wilderness, to remember 
a Deut. 4.9.10, 20.  the things which they had seen, and not to forget the great things God had done for them. Surely, we had need often to call upon our own souls, to think of our vows made unto Almighty God; we would be loath that God should forget his covenant to us, 
b Psal. 12.4.1, 2, 3.  Our enemies would then soon smallow us up. Why do we then forget our part of the covenant?  
Thirdly, Use 3 here is a lesson of Acknowledgement, to teach us to impute any continuance of our troubles to our neglect of our covenant: very few have mended themselves, fewer their families, and sewest of all have endeavoured to amend the public, according to the trust reposed in them. Somewhat of ourselves is sought aftor of most men, even in the very work of reformation. Our plough goes along with Gods; we look for a share of prosit, or honour in the work, and do it not with a single eye out of love and respect to God: We would join God and the world together. And hence come many rubs and hindrances of the great work of reformation. We should therefore this day not only bewail our sluggishness in regard of the sinfulness of it, but also in respect of the sad effects of troubles, fears and jealousies, that yet attend upon our non-performance of our vows. A disease can never be cured, till the corrupt humour which causeth it, be known, and purged away; nor our Church and State troubles removed, till we have bewailed our remissness, and amended it, which is the next use in order, and without which weeping will do no good at all.  
Fourthly, here is a lesson of Incitement, Use. 4 to persuade us to be careful to pay our vows for time to come; else must we daily expect new and greater troubles and sorrows. But it will be objected, We have performed our covenant: have not we pulled down Popery and Prelacy, destroyed Crosses and Altars, moruments of superstition, and cut the chroat of innovations? Well, go on, have we yet rooted out schism & heresy? have we slain prophanonesse and impiety? 
c 1 Sam. 15.14.  What meres then the lowing of the owen, and the bleating of the sheep? Are nor many  of Gallio's religion? 
d Acts 18.14, 15, 16, 17.  If it were a matter of right or wrong to men, they would meddle in it; but if it be a matter of religion, Gallio cared for none of those things. The Turks, if a man ●asphe me Mahamet, put him to death without mercy; but if he blaspheme God, they only scourge him with rods. And being demanded a reason, they answer, That God can right himself, but Mabomet cannot. It may be many now are willing enough to put off God's cause to the day of judgement, so theirs may be righted now. I am afraid that many may this day say with Naaman, In this thing the Lord pardon me, that although I have not countenanced heresy, schism, or profaneness in my own person, yet I have not been so careful as I might, to pull it down by my authority in others. It is not good to be so busy for the Lord of hosts, it is good sleeping in a whole skin. Which of us can say with Elijah, 
e 1 Kings 19.10.  I have been very zealous for the Lord of hosts; for the children of Israel have forsaken thy covenant? Or with Jehu, 
f 2 Kings 10.16.  Come with me, and see my zeal for the Lord? Jehu was an hypocrite, yet he 
g 2 Kings 10.18, 30.  rooted Baal out of Israel, and obtained the Kingdom for his posterity to the fourth generation. But if that were done, and here sies, schisms, sects, and profaneness pulled down by public ordinances; have we set up a Church government in the Kingdom nearest to God's word, and the pattern of the best reformed Churches? Let no man tell me that we covenanted only to pull down the former government, but not to set up a new form in the room of it, and that the honourable Houses must interpret the covenant, who imposed it, and not we that took it. Be it so, yet are we confident, that the honourable Houses will never give a sense of the covenant contrary to common sense, such as this is; we covenant to bring three Kingdoms to the nearest conjunction and uniformity in a form of Church Government, that is, we intent only to pull down Episcopacy, & then let every Sect set up what government they please. Pulling down jointly, will not bring us to one form of Church government, it leavs scope enough for 20 kinds of Church government, & 10000 errors to be taught contrary to God's word, to the pulling down of God's Church. Will that interpretation give satisfaction to the conscience of a moral man? If not, as I am confident it will not, how should it then satisfy the conscience of a religious man, unless it be biased by self-ends before? It is like the gloss on Gratian, 
h Statnimus. i. Abrogamm. Dist. 4. c. Statuimus.  We enact, that is, we abrogate it, and forbidden it; or that on the Code, 
i Que magis. i. Queen mius. Gloss ad Cod. l. 3. de judiciis. Quoties.  How much more, that is, How much less. But be not deceived, God is not 
k Gal. 6.7. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à subsannantium geflu tractumvocabulun quod Latine naso adunco, five excusso suspendere, uti Flaccus, serm. lib. 1. sat. 6. & Persius sat. 1.  mocked. Give me leave to press you with a similitude or two, to persuade you to more diligent and careful performance of your vow and covenant for the time to come, that so ye may expect a greater blessing from God, and an end of our present calamities. 
l Quicunque commodatam pecuniam creditori reddiderit, sibi reponit. Non difficile enim homo cum opus fuerit, quodlsbes impetrat si foeneratori suo celeri sasatu factiono responait. Isle vero quem persidia argust, semper creditoris sui iannā clausam ●nvenet, & quamv is frequenter pulset & supplicet, ristas a● vacuus cum increpatione recedis. Valerianu●.  Suppose some one of you had a rich & kind neighbour, of whom he might borrow money whensoever he needed; provided that he repaid it at his day; so might he be bold to come again and borrow greater sums. But if he break his day, he may come again & again, knock often at the door, and no man let him in; entreat, and yet go away empty, sad, and with reproachful speeches. This is your case. If ye perform your vows, ye may be bold to come to God as often as ye will in the greatest troubles. But if ye neglect them, ye may 
m Non Des usihus necessarium est quod in tribulationibus promittis. Ob hoc à ●e tuum munus quaeritur, ut sps● fulgees tuo auro, ipso tuo niteas argente, ●●se tuis gemmis orueris ipse tuo sirico vestiaris. Tuis donis tuam vuse Deus animam compo●●, quam vi●●t ant superbia, au● nequitia, and a veritiae, 〈◊〉 luxuria vitio depravatam. Valetianus.  ask, and be denied; seek, and not find; knock, and no man will open to you. Had any of you a tenant whose lease were expired, his rent not paid, the house run to ruin; if he should sue for a new lease, would ye not answer, Pay your old rent first, and repair the house, than I will talk with you of a new lease? Such an answer may ye look for from God, if ye keep not your covenant. What are your vows to God, which ye make in your afflictions? Hath God any need of them? Gets he any good by them? Thy gift is required of thee, that thou mayst shine in thy gold, that thou mayst be bright in thy silver, that thou mayst be adorned with thy own jewels, that thou mayst be clothed in thine own filk. God would have thy soul set in order with thy gifts. He knows it is corrupted with pride, or wickedness, or covetousness, or luxury. Yet though our discharge of our vows give us free access to God in all our wants, and bring no good to God, but all good to us, when the reckoning is cast up, 
o Aestimes miseros oblivienis bibisse pocula, magis quàm salutis. Valer.  we shall find that wretched men delivered by God, have not with the Psalmist 
p Psal. 116.13.  taken up the cup of salvation, but of oblivion. God give us grace to perform our vows better, and to remember that of the Rabbins, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ber. Rab. Sect. 81.  In time of trouble, a vow; in time of respiration, haste; and be as forward to pay in prosperity, as to vow in adversity.  
Fifthly, Use 5 here is a lesson of Gratulation. Let us praise God that will not let us perish by neglecting to honour him by performance of our vows, and so be neglected of him for ever. He knows our forgetfulness and unthank fullness would undo us, and he puts us in mind of our vows to preserve us: yea, let us praise God, that by his ministers this day he admonisheth us of them, that we may perform them, and prevent further jars and troubles.  
Sixthly, Use 6 here is a lesson of Reformation. Let me leave the people and speak to you, honourable Lords, who have called me to speak to you this day; I beseech you give me leave to speak home. I have one petition to put up to your Lordships; if you deny it me, I shall be never the worse; if ye grant it me, you shall be much the better. In brief, it is this, that ye would begin with a particular and personal, and end with a general and public reformation. Be godly for time to come in earnest, and be not content with shows of godliness, no more than ye are with the shows of honour. Imitate Jacob here, being called to reform, he not only mends his fault whereof he was admonished, but also reforms his family, makes them put away their Idols, call upon them to cleanse themselves, and change their garments, which were signs of forsaking sin, and putting on righteousness. An instrument can never make good music to others, till it be put in tune itself. I never look to see any man a through-reformet, that is not a godly man. A wicked man will ever be afraid of going too far in the work of reformation, lest he lash himself or his. But a godly man had rather purge away his own sins, than other men's. Like a charitable Physician, that is willing to heal his poor neighbours, but will first heal himself and his family. Charity, they say, gins at home. How can we think your Lordships have charity to healother men's souls, if ye have none to yourselves nor yours? Honour your places more than your places can honour you. Remember that Talmedieal saying, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shab. fol. 145.2,  In my own City my name, in another my garment shall credig me. Count piety your greatest ornament, it is a Mott● may well become the S●●tcheon of the greatest noble man in the Kingdom, Pie●as veranobilitas. God linesse makes men likest to God, and brings them nearest to him. And what greater preferment can this world afford, or that which is to come? Your Lordships are stars of the first magnitude in the heaven of this State. O shine brightest in the beams of piety. You own most to God, and must do most for God. God hath betrusted you with the greatest talents, and 
s Luke 12.48.  expects the greatest account from you. 
t Grandis honos, sed grave pondus istius est honoris, Greg in Evang. Hom. 26.  Honos and Onus go together. The fairest Steed must have his Saddle. Every honour must bear its burden. That measure of piety will not serve a noble man, that will surve a meaner person; unless that measure of honour will serve you. You look for much respect from men of a lower spheres Gods looks for more from you, because there is a larger distance between the Creator and the highest creature, then can be between the highest and lowest of all the creature. Let not the Comm●n● out go you in piety, lest they prove more honourable than you in the end. God saith, 
u Psal. 82.6.  I bu●o said ye are Gods, in regard of your power, give us cause to say so too in regard of your ho inesse. I beseech you take away from us all occasions of Court-idolatry. Teach us in you to honour men more for their worth then for their greatnesse. We know not how 
x Psal. 15.4.  cordially to honour a proud Haman, a lose Amnon, a covetous Nabal. But we ran lay our heads down at the feet of religious Lords to do them good. Account of honour without piety, as the Jews do of a body without wisdom. They say it is 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  like a house without a foundation. Carry yourselves so, that Lords on earth may be Saints in heaven. That honour will last when your Lordships are gone, and their Royalties that made you Lords. From this personal reformation proceed with comfort and courage to the public. We are met now to humble our souls before the supreme Lord of heaven and earth, to pray to him to cease all our troubles, and to take away the great jealousies arising between the two Kingdoms, that the plots of those that would set us together by the ears, and make our wars worse than ever yet they were, may be confounded utterly. God will answer, Go to Bethel, and perform your vow, build an Altar to me. Why suffer you some to rob my dearest Son, and your only Saviour of his Deity, and go unpunished? Why suffer ye others in print to rob me of so many thousand years of praise, I should have in heaven by laying 
z Heb. 12.23.  the spirits of just men made perfect asleep with their bodies till the day of judgement? Why suffer ye others co countenance all manner of uncleanness and pollutions of marriage by maintaining a lawfulness of putting away men's wives, and taking others for causes which I never allowed? Why suffer ye books to be printed under colour of maintaining liberty of conscience for the toleration of all forts of heresies and blasphemous religions, that I may in my own land be blasphemed to my face by public authority? Why have I advanced you more than others, but that ye should be more jealous of my honour than they? Would any of you keep a Steward that should deal faithfully with your servants, give them their meat in due season, and not suffer them to wrong one another: but would let them dishonour you to your faces, rail upon you, and embezle your goods? Consider of these things, and the Lord make you public Reformers here, and glorious 
a Mat. 22.30.  like the Angels in Heaven. Amen.  
FINIS.