Israels Prayer in Time of Trouble, Sermon 2

Israels Prayer in Time of Trouble · Sermon 2

p. 62THE SECOND SERMON Upon HOSEAH. Ch. 14. Ver. 2.

Hos. 14.2.3.

—So will we render the Calves of our lips.

3 Asshur shall not save us, we will not ride upon horses, neither wil we say to the work of our hands, ye are our gods, &c.

IN the whole Context we have before observed two general parts. Israels prayer, and Israels promise. The Prayer we have handled, and do now proceed unto the promise, wherein are two things to be considered. 1. The Covenant self. 2. The ground upon which they make it, Gods mercy to the fatherless. First then of the Covenant, wherein they promise two things, 1. Thanksgiving for Gods hearing and Answering of their prayers. 2. A special care for Amendment of their lives.

aaPro foreign legisse videntur foreignWe wil render the a Calves of our lips] The Apostle out of the Septuagint reades it, The a fruit of our lips. Hebr. 13.15. It is the use of the Scripture to describe spiritual duties by expressions drawn from Ceremonies and usages under the Law, as Repentance p. 63is called washing, Isa. 1.16. and prayer, incense. Psal. 141.2. Rev. 5.8. and the bbRev. 3.18.7.14. Psal. 32.9. Exod 28.2. Zach. 3.4. Psal. 45.8.Rev 3:18Rev 3:7Rev 3:14Ps 32:9Exod 28:2Zech 3:4Ps 45:8rigteousness of Saints, fine linen (being an allusion to the garments of the Priests) Rev. 19.8. and ccVid. Reynolds Conference with Hart. cap. 8. Divis. 4. & Aquin. in Heb. 13.10. Ha…emus altare corpus viz. Christi. Hesych in Levit. li. 1. cap. 4.Heb 13:10Christ an Altar, whereby both our persons, and services are sanctified, and accepted. Heb. 13.10. Rom. 12.1. 1 Pet. 2.5. Isa. 56.7. Thus here, the spiritual sacrifices of praise are called Calves, to shew the end of all sacrifices which were ddVid. Tertul. contr. Iudaeos. cap. 5.6. & de oratione cap. 1. Aug. de civ. Dei lib. 10. cap. 5. & Epist. 49.ordained for the stirring up of spiritual affections, and praises unto God, and also to intimate the vanity of Ceremonial without Real services. The beast on the Altar was but a Carnal, but the faith of the heart, and the confession of the mouth was a Reasonable sacrifice. No point more insisted on in the Prophets then this. Isa. 1.15. Mich. 6.6, 7, 8. Amos 4.4, 5.5.2.1. Psalm 50.13.15.69.30, 31. &c. They had idolatrously dishonoured God with their Calves of Dan and Bethel, and they had carnally and superstitiously placed all worship and holiness in the Calves of the Altar: but now they resolve to worship God neither politickly, after humane inventions, nor perfunctorily, with meer outward ceremonies, but spiritually, and from inward affections. For the lips are moved by the heart.

Now Thanksgiving is further called the Calves or sacrifices of the lips, to intimate, that after all Gods rich mercies upon us, in pardoning our sins, and in multiplying his grace, and spiritual comforts upon us, we, like Beggars, have nothing to return but the bare acknowledgments and praises of our lips, words for wonders: And those words too p. 64his own gifts, we cannot render them to him, before we have received them from him. Psal. 116.12, 13. Matth. 12.34. 1 Chron. 29.16.

Asshur shall not save us] Unto the general confession of sin intimated in those words,Sect. 2. Take away All Iniquity, here is added a particular detestation of their special sins, with a Covenant to forsake them, lest waxing wanton with pardon and grace, they should relapse into them again. The sum is to confess the vanity of carnal confidence, betaking it self to the aid of men, to the strength of horses, to the superstition of Idols for safety and deliverance. All which they are now at last by their experience, and by their Repentance taught to abandon, as things which indeed cannot, and therefore they are resolved shall not save them.

By the Assyrian is here intimated All Humane succour procured by sinful correspondence, by a Synecdoche of the part for the whole. But he is particularly mentioned, 1. Because he was the chiefe Monarch of the world, to shew, that the greatest worldly succours are vain, when they are relied up on without, or against God. 2. Because the Scripture takes notice often of it as their particular sin, the sending unto, relying upon, and paying tribute unto him for aid and assistance. Hos. 5.13.7, 11, 12. 2 Reg. 15.19, 20. 3. Because instead of helping, he did greatly afflict them. Their flying to him was like a birds flying into a snare, or a fishes avoiding the pole wherewith the water is troubled, by swimming into the net. 2 Reg. 15.29. Hos. 13.4.

By Horses we are to understand the military preparations p. 65and provisions which they made for themselves, both at home, and from Aegypt, 2 Chro. 1.16. Isa. 31.1.

By the work of their Hands are meant their Idols which were beholding to their hands for any shape or beauty that was in them. The same hands which formed them, were afterwards lifted up in worship unto them, Isa. 44.10.17.46.6, 7, 8. Ier. 10.3.15.6.20. Act. 19.26. Time was when we said these are our Gods which brought us up out of Egypt, Exod. 32.4. 1 Kings 12.28. but now we will not say so any more, for how can a man be the maker of his Maker?

For in thee the fatherlesse findeth mercy.] This is the ground of their petition for pardon and grace, and of their promise of praises and Amendment, Gods mercy in hearing the prayers, and in enabling the performances of his people. It is a Metaphor drawne form orphanes in their minoritie, who are 1 Destitute of wisdome and abilities to helpe themselves. 2 Exposed to violence and injuries.Orphano trophi sunt qui pare tibus at que sunstantiis d…tit… tos minores sustentant & educant velut aff… ctione patern. Cod. de Episa, & Cleric. l. 1▪ c. Tit. 3. …eg. 32 & 35Titus 3 3 Committed for that reason to the care of Tutors and Guardians to governe and protect them. The Church here acknowledgeth her self an out-cast, destitude of all wisdome and strength within, of all succour and support from without, and therefore betaketh her selfe solely unto Gods tuition, whose mercy can and useth to helpe when all other helpe fails.

This is the last Link of that golden Chain of Repentance made up of these gradations. 1 An humble Addresse unto God. 2 A penitent confession of sin. 3 An earnest petition against it. 4 An imploring p. 66of grace and favour. 5 Thanksgiving for so great benefits. 6 A Covenant of new obedience, and lastly, a confidence and quiet repose in God.

Sect. 3.Let us now consider what usefull observations the words thus opened will afford unto us. And one main point may be collected from the generall scope of the place. We see after they have petitioned for pardon and grace, they then restipulate and undertake to performe duties of thankfullnesse and obedience.

True penitents in their conversion from sin, and humiliation for it, do not onelyonly pray unto God for mercy, but doe further Covenant to expresse the fruits of those mercies in a thankfull and obedient conversation. When first we are admitted into the familie and houshold of God, we enter into a Covenant. Therefore Circumcision, whereby the children of the Jews were first sealed and separated for God, is caled His Covenant, Gen. 17.13. because therein God did covenant to own them, and they did in the figure covenant to mortifie lust, and to serve him, without which they were in his fight but uncircumcised still.aaVisitabo super omne… populos incircumcisos. Versio Chald. foreign. Septuag. I will punish saith the Lord all those that are circumcised in uncircumcision (so the originall runs, Ier. 9.25.) and the Nations there mentioned with Iudah, who are said to be uncircumcised, did yet **Herodot. l. 2. Ar…apanus apud Euseb. de praeparat. Evang. l. 9. c. 27. Orig. in Rom. l. 2. cap. 2. Cyprian de ratione Circumcis. Clem. Alex. Strom. l. 1. Pierii Hieroglyph. li. 6. Pe…er. in Gen. 17.13. Valles. de Sacra philosophia.Gen 17:13use circumcision as the Learned have observed, but being out of covenant with God it is accounted to them as uncircumcision, and so was that of the Jews too when they did break Covenant with God. Rom. 2.28.29. Act. 7.51. And as the Gentiles being converted are called Iews, and said to be born in Sion, p. 67Gal. 6.16. 1 Cor. 12.2. Psal. 87.4, 5· So the Iewes living impenitently are called **Cameron. de Eccles. pa. 34. Nec hoc novum Scripturis sigrate u…i translatione nominum, ex comparatione criminum, &c. Tertul. contr. Judaeos c. 8. & cont. Marcion. li. 3. c. 8. Deodati. Heinsius.Gentiles, Cananites, Amorites, Hittites, Ethiopians, Sodomites. Ezek. 16.3. Hos. 12.7. Amos 9.7. Isa. 1.10. In like manner Baptisme among Christians is called by the Apostle foreign, which the Learned interpret the Answer or Covenant of keeping a good conscience towards God. 1 Pet. 3.21. the word signifieth a Question or Interrogation, which some would have to be the consciences making interpellation for it self to God; others to be as much as foreign, the examining of a mans selfe, like that before the Lords Supper, 1 Corinth. 11.28. I rather take it as an Allusion to the manner of Iohns Baptisme, wherein the people first confessed, and consequently renounced sinne, and being taken into Christs service, or into that Kingdome of God which was at hand, did enquire after the work which they were to doe. And we finde the same word in Luke, cap. 3.10. which the Apostle Peter useth, foreign, The people asked him saying, what shall we do? whereby is intimated, An engaging of themselves by a solemne promise and undertaking, to the practise of that Repentance unto which Iohn baptized them. **Aug. lib. de fide & operibus c. 9. Tertul. ad martyres, c. 2. & 3. & de coron. Milit. ca. 3. & 13. de Habitu. mulieb. c. 2 de spectacul. ca. 24. & lib. de Idolatria. Apol· c. 38. Interrogatio legitima & Ecclesiastica. Firmilian. apud Cyprian. ep. 75. & ib. ep. 70. & 76. Salvian. li… 6. cod. de Episcop. Audient. l. 34. Sect. 1. Vid. Danaeum in Aug. Enchirid. cap. 42. & Brisson. L. Dominic. de spectac. Joseph. vicecomit. de Antiquit. Baptis. li. 2. Gatak. of Lots. p. 319. Espen. in Tit. digres. 9. Verbis obligatio contrahitur ex interrogatione & responsu. ff. de obligationibus & Action. L. 1. Sect. 7. & de verborum obligat. L. 5. Sect. 1.Whence arose that grave forme of the Ancient Churches, wherein Questions were proposed to the person baptized touching his faith, and p. 68Repentance, Renouncing the world, the flesh, and the devill, with a solemne Answer and stipulation obliging thereunto. Which custome seems to have been derived from the practice used in the Apostles time, wherein profession of faith, unfained, and sincere Repentance was made before Baptisme. Act. 2.38.8.37.163.3.19.4. This is the first dedicating of ou… selves, and entring into a covenant with God, which we may call in the Prophets expression, the subscribing, or giving a mans name to God. Isa. 44.5.

Now the Covenant between us and God being perpetuall, a **De pacto Salis, vid. Paul. Fagi. in Levit. 2. & Pererium in Gen. 19.16.17.26. Stuck. Antiquit. Con. viv. l. 1. c. 30. Sal duraturae amicitiae symbolum. Pierius lib. 31.Lev 2Gen 19:16Gen 19:17Gen 19:26Covenant of salt, Ier. 32.40. 2 Chron. 13.5. As we are to begin it in our Baptisme, so we are to continue it to our lives end, and upon all fit occasions to repeat, and renew it for our further quickning and remembrancing unto duties. So did David, Psal. 119.106. so Iacob, Gen. 28.20, 21, 22. so Asa and the people in his time, 2 Chron. 15.12.15. so Hezekiah, 2 Chron. 29.10.30.5.23. so Iosiah, 2 Chron. 34.31, 32. so Ezra, and Nehemiah, Ezra. 10.3. Nehem. 9.38.

§. 4.The Reasons enforcing this duty may be drawn from severall considerations. 1. From God in Christ, where two strong obligations occurre, namely, the consideration of his dealing with us, and of our Relation unto him. For the former, He is pleased not onelyonly to enter into Covenant with us, but to binde himselfe to the performance of what he promiseth. Though what ever he bestow upon us in all matter of meere, and most free grace, wherein he is no debtor to us at all, yet he is pleased to binde himselfe p. 69unto Acts of Grace. Men love to have all their works of favour free, and to reserve to themselves a power of alteration or revocation, as themselves shall please. But God is pleased that his gifts should take upon them in some sense the aaDignaris eis quibus omnia debita dimittis, etiam pro…issionibus tuis debitor fieri. Aug. Conf. l. 5. c. 9. Non ei aliquid dedimus, & tenemus debitorem. Vnde debitorem? quia promissor est. non dicimus Deo, Domine redde quod accepisti, sed redde quod promisisti, Aug. in Psal. 32. Cum promissum Dei redditur Iustitia Dei dicitur. Iustitia enim Dei est quia redditum est quod promissū est, Ambros. in Rom. …. Iustū est ut reddat quod debet. Debet autem quod pollicitus est. … hac est Iustitia de qua praesumit Apostolus promissio D…i, Bern. de grat. & lib. Arbit. Licet Deus debi…um alicui det, non tamen est ipse debitor, quia ipse ad alia non ordinatur, sed potius alia ad ipsum, & ideo justitia quando que dicitur in Deo Condecentia suae bonitatis, Aquin. part. 1. qu. 21. art. 1. Nulla alia in Deo …ustitia nisi ad se quasi ad alterum, ut sibi ipsi debitum reddat secundum condecenc…a… b…nitatis, & …e…ibidinem voluntatis suae, Scotus 4. dist. 46. qu. 1.Ps 32condition of Debts, and although he can owe nothing to the creature (Rom. 11.35. Iob 22.3.35.7.8.) yet he is contented to be a debtor to his own promise, and having at first in merciemercy made it, his truth is after engaged to the performance of it. Mic. 7.20.

Again, His word is established in heaven, with him there is no variablenes, nor shadow of change, his promises are not yea and nay, but in Christ Amen. 2 Cor. 1.20. if he speak a thing it shall not fa…le. Iosh. 21.45. He spake and the world was made, His word alone is a foundation and bottome to the Being of all his Creatures: And yet, notwithstanding the immutable certaintie of his promises, when they are first uttered, for our sakes he is pleased to binde himselfe by further ties. Free merciemercy secured by a Covenant, and a bbQuid est Dei veri veracis que Iuratio nisi promissi confirmatio, & infidelium quaedam increpatio? Aug. de Civ. Dei, lib. 16. cap. 32.firme covenant secured by an Oath. Deat. 7.12. Luke 1.72, 73. Heb. 6.17, 18. that we, who like Gedeon, are apt to call for signe upon signe, and to stagger and be disheartened, if we have not double securitie from God, we whose doubting cals for promise upon promise, as our Ignorance doth for p. 70precept upon precept, may by two immutable things, wherein it is impossible for God to lie, have strong consolation. Now if God, whose gifts are free, binde himselfe to bestow them by his promise: If God, whose promises are sure, binde himselfe to perform them by his oath: How much more are we bound to tye our selves by covenant unto God, to doe those things which are our dutie to do, unto the doing whereof we have such infirme principles as are a mutable will, and an unstedfast heart.

For the latter, our relation unto him, we are His, not onelyonly by a propertie founded in his soveraigne power and dominion over us, as our Maker, Lord, and Saviour. Psal. 100.3. 1 Cor. 6.19.20. but by a propertie growing out of our own voluntary consent, whereby we surrender, and yeeld, and give up our selves unto God. Rom. 6.19. 2 Cor. 8.5. we are not onelyonly his people, but his willing people, by the intervention of our own consent. Emittere manum est cautionem sive chirographum dare. ff. de probat. & praesumpt. I▪ 15. Iunge ergo manus, & concipe foedus. Statius. Heus ubi pacta fides, commissaque dextera dextrae. Ovid. Justitian. Institut. de verbo…ū obligat. Sect. 1. I. 3. ff. de obligat. & Action. Sect. 2.Psal. 110.3. We give him our hand (as the expression is, 2 Chron. 30.8.) which is an allusion to the manner of Covenants or engagements. Prov. 6.1.17, 18. Ezek. 17.18. We offer up our selves as a free oblation, Rom. 15, 16. and are thereupon called a kind of first fruits. Iam. 1.18. We are His, as the wife is her Husbands. Hos. 2.19. Ezek. 16.8. Now such an interest as this ever presupposeth a contract. As in ancient forms of stipulation there was Asking and Answering. Spondes? Spondeo. Promittis? Promitto. Dabis? Dabo. As in contract of Marriage the mutuall consent is asked and given, Gen. 24.58. so it is here between God and the soul, the covenant is mutuall, Gen. 17.2. He p. 71promiseth merciemercy, to be our exceeding great reward, and we promise obedience, to be his willing people, and usually according as is the proportion of strength in our faith to beleeve Gods promises of mercy to us, such is also the proportion of care in our obedience to perform our promises of duty unto him.

II. From our selves. Sect. 5.And here Covenants are needfull in two respects. 1. In regard of the falsenes, and deceitfulnes of our corrupt hearts in all spirituall duties. The more cunning a Sophister is to evade an argument, the more close and pressing we frame it. The more vigilant a prisoner to make an escape, the stronger guard we keep upon him. Our hearts are exceeding apt to be false with God. One while they melt into promises and Resolutions of obedience, as Pharaoh, and Israel did,Inversá occasione ebullire saniem quae latebat in ulcere, & excisam non extirpatam arborem in sylvam pullulare videas densiorem. Bern. Serm. 2. in Assum. Mariae: Psal. 78.34.37. and presently forget, and harden again. Lots wife goes out of Sodome for fear of the judgements, but quickly looks back again, out of love to the place, or some other curiosity and distemper of minde. Saul relents towards David, and quickly after persecutes him again. 1 Sam. 24.17.19. This is the true picture of mans Heart, under a strong conviction, or in a pang of devotion, or in time either of sicknesse, or some pressing affliction, on the Rack, in the furnace, under the r…d, nothing then but vows of better obedience; all which doe oftentimes dry sudenly away like a morning dew, and whither away like Ionahs gourd. Therefore both to accknowledge, and prevent this miserable perfideousnesse of such Revolting Hearts; it is very needfull to binde them unto God with renewed Covenants, and since they p. 72are so apt with Ionah to runne away and start aside, to neglect Nineveh and to flee to Tarssish, necessary it is to find them out and to bring them home, and as David did, Psal. 57.7. to fix and fasten them to their businesse, that they may not runne away any more.

2. In regard of the naturall sluggishnesse which is in us unto dutie. We are apt to faint and be weary when we meet with any unexpected difficulties in Gods service, to esteeme the wildernesse as bad as Egypt, to sit downe as Hagar did, and cry, to think that half way to heaven is farre enough, and Almost a Christian, progresse enough, that baking on one side will make the cake good enough, that God will accept of bankrupt-payment, a noble in the pound, part of our hearts and duties for all.Masora sepes legi: Decimae divitiis: vo…a sanctimoniae; silentium sapientiae, Pirke Aboth. We must sometimes venture to leap the hedge, for there is a Lion in the way. Now to correct this Torpor, this Acedia, and foreign, as the Apostles calls it. 1 Thess. 5.14. this pusilanimitie, and faint-heartednesse in Gods service, we must bind them on our selves with renewed Covenants, and put to the more strength because of the bluntnesse of the Iron. Eccles. 10.10. A Covenant doth as it were twist the cords of the Law, and double the precept upon the soul. When it is onelyonly a precept, then God alone commands it, but when I have made it a promise, then I command it and bind it upon my self. The more feeble our hands and knees are, the more care we should have to bind and strengthen them, that we may lift them up speedily, & keep them straight. Hebr. 12.12, 13. and the way hereunto is to come p. 73to Davids resolution, I have purposed that my mouth shall not transgresse. Psal. 17.3. Emptie velleities, wishings, and wouldings will not keep weak faculties together. Broken bones must have strong bands to close them fast again. A crazie piece of building, must be cramped with Iron barres to keep it from tottering. So if we would indeed cleave to the Lord, we must bring purposes of Heart, and strong resolutions to enable us thereunto. Act. 11.23. Cleaving will call for swearing. Deut. 10.20. As it should be our prayer, so also our purpose, to have hearts united to fear Gods Name. Psal. 86.11. whence the phrases of preparing, fixing, confirming, establishing, rooting, grounding, and other like, so frequently occurring in the Scripture. 2 Chron. 30.19 1 Chron. 29.18. Eph. 3.17. Heb. 13.9. Iam. 5.8.

III. From our Brethren,Sect. 6. that by an holy Association and spirituall confederacy in heavenly resolutions, every mans example may quicken his brother, and so duties be performed with more vigour and fervencie, and return with the greater blessings. If fire be in an whole pile of wood, every stick will burn the brighter, the greenest wood that is will take fire in so generall a flame. Men usually have more courage in the body of an Armie, where concurrent shoutings and encouragements do as it were infuse mutuall spirits into one another, then when they are alone by themselves. David rejoyced in but recounting the companies and armies of Gods people when they went up to Jerusalem in their solemne feasts. Psal. 84.7. And therefore most Covenants in Scripture were generall, and publick, p. 74solemnly entred into by a great body of people, as that of Asa, Iosiah, and Nehemiah, the forwardnesse of every man whetting the face of his neighbour. Prov. 27.17.

IV. From the multitudes, strength, vigilancie, malice,Sect. 7. assiduous attempts of all our spirituall enemies, which call upon us for the stronger and more united Resolutions. For common adversaries usually gain more by our faintnesse, and divisions, then by their own strength aaforeign. Dionys. Halicarnass l. 10. foreign. Polyb l 6. Vid. Veget de re Milit lib 2. Tertul. de Corona mil. c. 11. L. 2. ff de his qui notan…ur infami… …ect. Miles & notas Go…ho…tidi in L. 2. ff de Veteranis. Lipsu not a… li. 15. Annal Tacit praemia nunc alia atque alla emolumenta notemus Sacramentorum. Iuvenal. Satyr. 16. Lips. de Milit. R…m. lib. 1. Dial. 6. Therefore Souldiers use to take an oath of fidelitie towards their Countrey, and service. And bbLiv lib 35. Appi…n. in Iberico & Lybico. Pol. b. li 3. Tertul Apolog. c…. 8 Florus lib. 4.Hannibals Father made him take a solemn oath to maintain perpetuall Hostility with Rome. Such an ccVid. Tertul de Coron Milit. ca. 11.Oath have all Christs Souldiers taken, and do at the Lords Supper, and in solemne humiliations, virtually renew the same, never to hold intelligence or correspondence with any of his enemies.

The first thing in a Christian mans Armor mentioned by the Apostle, Ephes. 6.14. is the ddCingere est militare, apud Plaut. omnes qui militant c…ctisunt. Servius in li 8 Enead unde Cingulum marti sacrum test… Homero Iliad 2. Et stare discinctum erat paenae mili atis genus …ue…on in … v…d l. 2….38 & 43. ff de Testamento militis Suidae foreign un… dicitur Deus B…l…eum regum dissolvere. Iob 12.18 Vid Stuck. Antiq. co…viv li. 2 c 19 & Pined in Iob 12.18. Tolet. Annot 62. in Luc. 12.Job 12:18Luke 12Girdle, that which binds on all the other Armour (for so we read of girding on Armor, Iudg. 18.11. 1 King. 20.11.) and that there, is Truth. Which we may understand either doctrinally, for stedfastnesse and stability of judgement in the doctrine of Christ p. 75which we professe, not being carried about with every wind of doctrine, but holding fast the form of sound words, knowing whom we beleeve, and having certainty of the things wherein we have been instructed, (Ephes. 4.14. 2 Tim. 1.12, 13. Luk. 1.4.) or else Morally and practically, for stedfastnesse of Heart in the faithfull discharge of those promises which we have made unto God, (for so faithfulnes is compared to a Girdle, Isa. 11.5.) whereby we are preserved from shrinking and tergiversation, in times of triall, and in our spirituall warfare. And this faithfulnesse the more it is in solemne Covenants renewed, the stronger it must needs be, and the better able to bind all our other Arms upon us. Christs enemies will enter into Covenants, and combinations against him, and his Church, Psal. 2.1, 2.64.5, 6.83.5-8. Act. 23.12. Ier. 11.9. And our aaforeign, Dion de Catilina, li. 37. Ita se ad Romanae sedis obedientiam obligant Archi…piscopi, cum pallium acc…piunt. Decret. Greg. de election. ca. significa & ad Confilii Tridentini doctrinam Jesuitae in voto professionis. Hospin. Hist Iesuit fol. 57. & Hubaldus quidam apud Augustinum juravit se nec matri n…c fratribus necessaria subministraturum. C. 22 quaest. 4. cap. Inter caetera. vid. Euseb Hist. Eccles. l. 6. c. 8.Sir 50:6own lusts within us, will many times draw from us oaths and obligations to the fulfilling of them, and make them Vincula Iniquitatis, contrary to the nature of an oath. 1 King. 19.2. Mar. 6.23. How much more careful should we be to bind our selves unto God, that our Resolutions may be the stronger, and more united against so many and confederate Enemies?

This point serveth,Sect. 8. 1. for a …ust reproof of those who are so farre from entring into Covenant with God, that indeed they make Covenants with Satan p. 76his greatest enemy, and do in their conversations as it were abuse those promises, and blot out that subscription, and te…r off that seal of solemne profession which they had so often set unto the Covenant of obedience. Such as those in the Prophets time who were at an agreement with hell and the grave. Isa. 28.15. Men are apt to think that none but witches are in covenant with the devill, because such are in the Scripture said to consult with familiar spirits. Deut. 18.11. But as Samuel said to Saul, Rebellion is as witchcraft. 1 Sam. 15.23. Every stubborn and presumptuous sinner hath so much of witchcraft in him, as to hold a kind of spirituall compact with the devill. We read of the Serpent and his seed, Gen. 3.15. of the Dragon and his souldiers, Rev. 12.7. of some sinners being of **A…terius esse non possunt …isi diabol. quae D…i n…n sunt. Tert. de Idol…l. cap. 18. & de Habit▪ mulieb. c. 8. de cultu s…e min. cap. 5. Ne…o i… custra host…um transit nisi projectu d… mis, nisi d…sti…utis sig… … & Sacramentis principis sui, nisi pactus simul perire. Tertul. de spectac. ca. 24.the devill, animated by his principles, and actuated by his will and commands, 1 Ioh. 3.8. 2 Tim. 2.26. Satan tempting, and sinners embracing and admitting the temptation upon the inducements suggested, hath in it the resemblance of a covenant or compact. There are mutuall agreements and promises as between Master and Servant, one requiring work to be done, and the other expecting wages to be payed for the doing of it. As in buying and selling one bargains to have a commodity, and the other to have a price valuable for it. Thus we read in some places of the service of sin, Ioh. 8.34. Rom. 6.16. 2 Pet. 2.19. and in others of the wages belonging unto that service. Heb. 11.25. 2 Pet. 2.15. Iud. v. 11· and elsewhere of the Covenant ▪ bargain and sale for the mutuall securing of the service, and of the wages ▪ 1 Reg. 21.…5. Wicked p. 77men sell themselves, chaffer and grant away their time, and strength, and wit, and abilities, to be at the will and disposall of Satan, for such profits, Mane p…ger ster…is, surge, inquit avaritia, …a surge, negas, instat surge inquit; non qu…o, surge. Pers. Satyr. 5.pleasures, honors, advantages, as are laid in their way to allure them, and thus do as it were with cords bind themselves unto sin. Prov. 5.22. Ahab bought Naboths vineyard of the devill, and sold himself for the price in that purchase. Balaam against the light of his own conscience, and the many discoveries of Gods dislike, never gives over his endeavours of cursing Gods people till he had drawn them into a snare by the Midianitish woman, and all to this end, that he might at last overtake the wages of iniquity which he ran so greedily after. Num…. 22.…5: …1. Numb. 23.1.14.29. Numb. 31.16. Mic. 6.5. Rev. 1.14. 2 Pet. 2.15. Iesabel binds her self by an oath unto murther. 1 Kin. 19.2. Iudas makes a bargain for his Masters blood, and at once sels a soul, and a Saviour, for so base a price as thirtie pieces of silver. Matth. 26.15. Profane Esau, make merchandize of his bir…hright, (whereunto belonged the inheritance, or double portion, the princely power, and the office of priesthood, the blessings,Vt Lysimachu… se ob f…g…dae p…t…m hostibus …edit. Plutar. lib. de tuendà sanitate. the excellencie, and the government. Gen. 49.4. 2 Chron. …9.3.) all which he parts with for one morsel of meat. Heb 12.16. being therein a type of all those profane wretches, who deride the wayes of godlinesse, and promises of salvation, drowning themselves in sensuall delights, and esteeming Heaven and Hell, salvation and perdition but as the vain notions of melancholie men; having no other God but their belly▪ or their gain. Phil. 3.19. 1 Tim. 6.5.

p. 78So much monstrous wickednesse is there in the hearts of men, that they adde spurs and whips unto an horse which of himself r…sheth into the battell: when the tide of their own lusts, the streame and current of their own head-strong and impetuous affections do carry them too swiftly before, they yet hoise up sail, and as it were spread open their hearts to the winds of tempt…tion, precipitating, and urging on their naturall lusts by voluntarie engagements; tying themselve yet faster to miserie then Adam by his fall had …ed them, and making themselves not by nature onelyonly, but by compact the children of wrath. One makes beforehand a bargain for drunkennesse, another contrives a meeting for uncleannesse, a third enters into a combination for robbery and cozenage; a fourth makes an oath of revenge and malice, like Ananias and Saphira, they agree together to tempt the Spirit of the Lord. Act. 5.9. Like Sampsons Foxes, joyn together with firebrands to set the souls of one another on fire, as if they had not title enough to Hell, except they bargained for it anew, and bound themselves as it were by solemne obligations not to part with it again.

O that every presumptuous sinner who thus sels himself to do wickedly, would s…riously consider those sad encumbrances that go along with this his purchace. Those who would have estates to continue in such or such a succession as themselves had preintended, have sometimes charged curses and execrations upon those who should alienate, or go about to alter the property and condition of them. These many times are causlesse curses, and do not p. 79come: But if any man will needs make bargains with Satan, and be buying of the pleasures of sin, he must know that there goes a curse from heaven along with such a purchase, which will make it at the last but a foreign, a sweet Bitter, like Iohns Roll which was sweet in the mouth, but bitter in the belly; like Claudius his mushrome pleasant, but aaNemo venenum temperat selle & elleboro, sed conditis pulmentis, & b…ne sa…oratis, & plurimum …ulcibus id mali inj…cit. Tertul. de specta. c. 27. Insusum del… ctabili cib… bol…torum v…n… num. Tacit. Annal. li. 12.poison, that will blast all the pleasures of sin, and turn all the wages of iniquity in bbVid. A Gell. lib. 3. ca. 9. Omni… …ll… se… sorti…, seu honesta, seu sonora, seu canora, seu subtilia pro…nde habe ac si still cidia mellis de …batu…u…o ventuato, nec …anti gulam sacias voluptatis quanti peritu…um. Tertul. Ibid.Aurum tholosanum, into such gold as ever brought destruction to the owners of it. It is said of Cm Seius, that he had a goodly horse which had all the perfections that could be named for stature, feature, colour, strength, limmes, comelinesse belonging to a horse, but withall this miserie ever went along with him, that whosoever became owner of him was sure to die an unhappy death. This is the misery that alwayes accompanies the bargain of sin, How pleasant, how profitable, how advantageous soever it may seem to be unto flesh and blood, it hath alwayes calamity in the end, it ever expires in a miserable death Honey is very sweet, but it turns into the bitterest choler. The valley of Sodom was one of the most delightfull places in the world, but is now become a dead and a standing lake. Let the life of a wicked man run on never so fluently, it hath a mare mortuum at the dead end of it. O then, when thou art making a Covenant with sin, say to thy soul as Boaz said to his kinsman Ruth, 4.…, 5. At what time thou buyest it, thou must have Ruth the Moabitesse with it. If thou wilt have the pleasure…, the rewards, the wages of iniquitie, thou must also have the curse and damnation that is p. 80entaild upon it; and let thy soul answer which he there doth, No, I may not do it, I shall marre and spoil a better Inheritance.

II. This may serve for an Instruction unto us touching the duties of solemne Humiliation and Repentance,Sect. 9. which is the scope of the Prophets direction in this place. We must not think we have done enough when we have made generall Acknowledgements and confessions of sin, and begg'd pardon and grace from God; but we must withall further binde our selves fast unto God by engagements of new obedience, as holy men in the Scripture have done in their more solemne addresses unto God. Nehem. 9.38. Psal. 51.12, 13, 14, 15. for without amendment of life prayers are but howlings and abominations. Hose. 7.14. Prov. 28.9. Quantum a praeceptis tantum ab auribus Dei longe sumus. Tertul. de orat. cap. 10.No obedience, no audience. A beast will roar when he is beaten; but men when God punisheth should not onelyonly cry, but covenant.

Unto the performance whereof that we may the better apply our selves,Duorum pluriumve in idem placitum consensus. Vlpian. L. 1. ff. de pactis unde mutua ex f…le data & accepta oritur obligatio. Voluntatis est suscipere necessitatis consummare. Paul. Leg 17. ff. Commodati. let us a little consider the nature of a Religious Covenant. A Covenant is a mutuall stipulation, or a giving and receiving of faith between two parties, whereby they do unanimously agree in one inviolable sentence or resolution. Such a covenant there is between God and true beleevers, He giving himself as a Reward unto them, and they giving themselves as servants unto him. He willing and requiring the service, and they …illing and consenting to the Reward; He promising to be their God, and they to be His people. Heb. 8.10. A notable p. 81expression of with joynt and mutuall stipulation we have, Deut. 26.17, 18. Thou hast avouched the Lord this day to be thy God, and to walk in his wayes, and to keep his statutes and his commandments, and his judgements, and to hearken unto his voice: and the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his Commandments. And to make thee high above all Nations which hee hath made in praise, and in name, and in honour: and that thou mayest be an holy people unto the Lord thy God as hee hath spoken. Where wee have both the mutuall expressions of intimate relation one to another, and the mutuall engagements unto universall obedience on the one side, and unto high and precious benefits on the other, growing out of that Relation. For because God is mine, I am bound to serve him: and because I am his, He hath bound himselfe to provide for me. We are not now to consider that part of the Covenant which standeth in Gods promise to be our God (which in generall importeth thus much, Gods giving himself in Christ unto us, and together with Christ, All other goods things. Benefits relative, in justification from sin, and Adoption unto sons. Benefits Habituall, A new nature by Regeneration, A new heart and life by sanctification. A quiet conscience by peace and comfort. Benefits Temporall, in the promises of this life. Benefits eternall, in the glory of the next. Thus is Christ made of God unto us, wisdom, in our vocation, converting us unto faith in him. Righteousnes in our justification, reconciling us unto his Father. Sanctification in our conformity unto him p. 82in grace, and Redemption from all evils or enemies which might hate us here, and unto All Glory which may fill and everlastingly satisfie us hereafter. 1 Cor. 1.30. But wee are now to consider of the other part of the Covenant which concerneth our engagement unto God, wherein we promise both our selves, and our abilities unto him, to be His people, and to do him service.

The materiall cause of this Covenant is whatsoever may be promised unto God,Sect. 10. and that is first our persons, Secondly our service. Our persons. We are thine. Isa. 63.19. Giving our own selves to the Lord. 2 Cor. 8.5. aaServi pro nullis haben…ur. L. 1. F. d… Jure de liberandi & L. 32 de Regulis juris. Sunt Res Domini, & quicquid acquirunt Domino ac…uirunt. Instit. lib. 1 Tit. 8 &. Leg. 1 de …is qui sui aut alieni Juris sunt. ff. Lib. 1 & lib. 41. c. 10. Sect 1. Nihil suum habere possunt Instit. li. 2. T. 9 non debent saluti dominorum suam anteponere. D. 1. Sect. 28. ff. de Sepatusconsulto Silaniano. Xerxis servi exo…tâ tempestate in mare desiliuni ut Demini sui salu…i consulant. Heredot. lib. 8. Socrati cum multa multi pro suis facultatibus efferrent. Aes…hines pauper Auditor, nihil inquit dignum te quod dare tibi possim inve…io, & hoc uno moch pauperem me esse sentio. Itaque dono tibi quod unum habeo, Meipsum, He… munus rogo quale…unqu… est boni consulas, cogitesque alios cum mulium tibi darent, plus sidi reliquisse ▪ Seneca de Benef. li. 1. cap. 8.not esteeming our selves our own: but his that bough… us. 1 Cor. 6.19. and being willing that he which bought us, should have the property in us, and the possession of us, and the dominion over us, and the liberty to do what he pleaseth with us. Being contented to be lost to our selves, that wee may bee found in him. Phil. 3.9. If sin or Satan call for our tongue, or heart, or hand, or eye, to answer, these are not mine own, Christ hath bought them, the Lord hath set them apart for himselfe. Psal. 4.3. They are vessels for the Masters use, 2 Tim. 2.21. I am but the steward of my self, and may not dispose of my Masters goods without, much lesse against his own will and commands.

p. 83Our services, which are bbSunt quadam quae etiam non volentes debemus: quadā etiam quae nisi vo…erimus non debemus, sed postquam es Deo promillimu… necessario ea reddere constringimur. Aug.matters of necessity, matters of Expediencie, and matters of praise. All which may be made the materials of a Covenant.

1 Matter of Dutie and necessitie. As David by an oath bindes himselfe to keepe Gods righteous judgements. Psal. 119.106. And the people in Nehemiah's time enter into a curse and an oath to walk in Gods Law, and to observe and do all his commandments. Nehem. 10.29.

2 Matter of circumstantiall expediency, which in Christian wisdome may be conducent unto the main end of a mans life, or may fit him for any speciall condition which God calleth him unto. So the Rechabites promised their Father Ionadab, and held that promise obligatory in the sight of God, not to drink wine, nor to build houses, &c. Ier. 35.6, 7. because by that voluntary hardship of life they should bee the better fitted to beare that captivity which was to come upon them. Or because thereby they should the better expres the condition of strangers amongst Gods people, upon whose outward comforts they would not seem too much to in…roach, that it might appear that they did not incorporate with them for meer secular but for spirituall benefits. It was lawfull for Paul to have received wages and rewards for his work in the Gospel as well of the Churches of Achaia, as of Macedonia, and others, as he proveth, 1 Cor. 9.4.14. yet hee seemeth upon the case of expediencie, that hee might cut off occasion from them that desired occasion, and might the better promote the Gospel, to bind himself by an oath (for so much those words, The p. 84truth of Christ is in me, Ambr, Aquin. E…asm. Calvin Beza, Piscator, Musc. Es…i…s, Cor. … Lipid Tirinus.Isa 1do import, as the Learned have observed) never to bee burdensome in that kind unto those Churches. 2 Cor. 11.7, 12. Lawfull thing…, when inexpedient, and gravaminous, may bee forborn by the bond of a Covenant.

3. Matter of thanksgiving and praises unto God, in which case it was usuall to make and to pay vowes.De hujusmodi votis vid. Gre… Tholosan. de Repub. l▪ 13▪ c 5 & syntag. jur…t lib. 24. c. 10. Se…arium in li. Judic c. 11. qu. 13 Pined. in Job 22, 27. Seld. of Tithes cap. 3. Brisson de formul. l. 1.Judg 11Job 22:27 What shall I render to the Lord for all his benefits towards me? saith David. I will take the cup of salvation (as the use of the Jewes was in their feasts and sacrifices of thanksgiving, Luk. 22.17.) I will pay my vows unto the Lord. Whereby it appears that godly men when they prayed for mercies, did likewise by v…ws and Covenants bind themselves to return tribute of praise in some particular kinde or other, upon the hearing of their prayers. Psal. 116.12, 13, 14. Psal. 123.2, 3. so Iacob did, Gen. 28.22. and so Iepthah, Judg. 11.30, 31. and so Hanna, 1 Sam. 1.11, 27, 28. and so Hezekiah, Isa. 38.20. and so Ionah cap. 1.9. so Zacheus to testifie his thankfulnesse unto Christ for his conversion, and to testifie his through mortification of covetousnesse, which had been his master…sin, did not onelyonly out of duty make restitution where he had done wrong, but out of bountie did engage himselfe to give the half of his goods to the poor. Luke 19.8.

The formal cause of a Covenant is the Plighting of our fidelitie, and engaging of our Truth unto God in that particular which is the matter of our Covenant. Which is done two wayes. Either by a simple promise and stipulation, as that of Zacheus, or in a more solemn way by the Intervention of an p. 85oath, or curse, or subscription, as that of Nehemiah, and the people there.

The efficient cause is the person entring into the Covenant. In whom these things are to concurre.

1 A clear knowledge, and deliberate weighing of the matter promised, because aaL, 57. ff. de obligat. & Actionib. Nulla voluntas errantis est L. 20. ff. de aqua & aquae L 116. de Reg. juris.error, deception, or ignorance, are contrary to the formall notion of that consent which in every Covenant is intrinsecall, and necessary thereunto. Non vid…tur consentire qui errat.

2 A bbVotum voluntas est spontanea. Tholos. Syntag. juris, l, 24. cap. 10. Sect. 1. L. 219 de verborum sign… ficat. Hostiae ab animo libenti expostulantur. Tert. ad Scap. c. 2.free and willing concurrence. In omni pacto intercedit actio spontanea, and so in every promise. Not but that Authoritie may impose oaths, and those as well promissory, as Assertorie. Genes. 24.3. 1 Kings 2.42. Ezra 10.3.5. as Iosiah made a Covenant and caused the people to stand unto it. 2 Chron. 34.31, 32. But that the matter of it, though imposed should bee such in the nature of the thing, as that it may be taken in Iudgement, and Righteousnesse, that so the person may not be hamper'd in any such hesitancie of conscience as will not consist with a pious, spontaneous, and voluntarie concurrence thereunto.

3 A power to make the promise, and binde ones self by it ccL. 5. de Con. Legibus vide Tholos. Syntag. Juris lib. 21. c. 5.. For a man may have power to make a promise, which is not finally obligatorie, bu… upon supposition; As a woman might for her own part vow, and by that vow was bound up as to her self, but this bond was but conditionall, as to efficacy and influence upon the effect, to wit,Vide Rec…ium de Reg. juris Reg. 69. Sect. 4 if her husband hear it, and held his peace, Num. 30.3.14.

p. 864 A power, having made the promise, to perform it; and this depends upon the nature of the thing; Which must be first possible, aaL. 185 ff. de Regulis Juris. & L. 188. & de con…tionibus institutio num. Leg. 6. & 20 de con…itionibus & demonstr…t. L. 3 & 20 & de obliga…. & action. L. 1. Sect. 9.for Impossibilium nulla est obligatio. No man can bind himselfe to things impossible bbQ…ae fact… laedunt pi…tatem existim… tione…, verecundiam nostram, & ut generaliter dixerim) contra bonos mores fiunt, nec f…cere nos p…sse credendum est. Papinian L 14 15. ff. de condition. Institut. Pacta quae contra bonos mores siunt nullam vim habere indubitati juris est. L 6. & 30. Cod. de pactis. Generaliter novimus tu…pes stipulationes nullius esse momenti. L 26. ff. de verbor. obligat. & de legatis & fidei commissi. Leg. 112. Sect. 3.4. Impia promissio est quae scelere adimpletur: Iuramentum non est vincul…m iniq…itatis. vid. Caus. 22. q… 4. Praesta…e fa…co… p…sse me fidem si scelere ca…eat inter…un scelus e…t fide…. Senec. Hae demum impositae operae intelliguntur q…ae sine turpitu…e p…aestari possunt. ff. de operis libertorum. L. 38.. And next lawfull, in regard either of the necessity, or expediencie, or some other allowablenesse in the thing. For Turpe est jure impossibile, we can do nothing but that which we can do rightfully. Sinfull things are in construction of Law impossible, and so can induce no Obligation. ccFilius familias vel servu… sine pa…ris Dominive autoritate vot… non obligantur. L. 2. Sect. 1. ff. de pollicita…ionibus.A servant can make no promise to the dishonour or disservice of his Master; nor a childe or Pupill contrary to the will of his Parent or Guardian: nor a Christian to the dishonour or against the will of Christ whom he serves. In every such sinfull engagement there is intrinsecally dolus, error, deceptio, the heart is blinded by the deceitfulnesse of lust, Ephes. 4.18.22. Hebr. 3.13. 2 Pet. 1.9. 2 Cor. 11.3. And these things are destructive to the nature of such an action as must …e deliberate and spontaneous. Promises of this kinde binde to nothing but Repentance.

From these considerations we may learn what to judge of th… promises which many men make of doing service unto God.Sect. 12.

p. 871 Some joyn in Covenants as the greatest part of that tumultuous concourse of people, who made an uproar against the Apostle, were gathered together, They knew not wherefore. Acts 19.32. do not understand the things they promise. As if a man should set his hand and seale to an Obligation, and not know the contents or condition of it. Such are all ignorant Christians, who have often renewed their Covenant of new obedience and faith in Christ, and yet know not what the faith of Christ is, or what is the puritie, spiritualnesse, and widenesse of that Law which they have sworne unto. As the Apostle saith of the Jews, If they had known they would not have crucified the Lord of glory, wee may say of many of these, if they knew the purity & holinesse of those things w^ch they have vowed to keep, they either would not have entred into Covenant with God at all, or would bee more conscientious and vigilant in their observation of it. It is a signe of a man desperately carelesse, to run daily into debt, and never so much as remember or consider what hee owes. If there were no other obligation to tye men unto the knowledge of Gods will, this alone were sufficient, that they have undertaken to serve him, and therefore by their own Covenants are bound to know him. For surely many men who have promised repentance from dead works, if they did indeed consider what that Repentance is, and unto what a strict and narrow way of walking it doth confine them, would go nigh, if they durst, to plead an Error in the Contract, and to professe p. 88that they had not thought their Obligation had engaged them unto so severe and rigid a service,Qui per delict… rum paenitentiam insti…uerat Domino sansfacere, diabolo per aliam paenitentiae p…nitentiam sati…faciet, eritque … magis perosu… Deo quan…oaemulo ejus acceptus. Tertul. de paenitent. c. 5. and so repent of their repentance. But in this case, Ignorance of what a man ought to know, cannot void the Covenant which hee is bound to make, and having made, to keep; but his Covenant doth exceedingly aggravate his ignorance.

2 Some make many faire promises of obedience, but it is on the Rack, and in the furnace, or as Schollers under the Rod. O if I might but recover this sicknesse, Sect. 13.or be eased of this affliction, I would then be a new man, and redeeme my misspent time. And yet many of these, like Pharaoh when they have any respite, find out wayes to shift and elude their owne promises, and like melted metall taken out of the furnace,Dike of the deceitfulnes of the Heart, c. 20 returne againe unto their former hardnesse. So a good Divine observes of the people of this Land in the time of the great sweate in King Edwards dayes (I wish we could find even so much in these dayes of calamitie which wee are fallen into) as long as the heat of the plague lasted, there was crying out peccav…, MercieMercy good Lord, mercy, mercy. Then Lords, and Ladies, and people of the best sort, cried out to the Ministers, for Gods sake tell us what shal we do to avoid the wrath of God. Take these bags, pay so much to such an one whom I deceived, so much restore unto another whom in bargaining I over-reached, give so much to the poore, so much to pious uses, &c. But after the sicknesse was over, they were just the same men as they were before. Thus in time of trouble men are p. 89apt to make many prayers, and Covenants, to cry unto God, Arise and save us, Ier. 2.27. Deliver us this time, Judg. 10.15. they i…quire early after God, and flatter him with their lips, and own him as their God, and Rock of salvation, and presently start aside like a deceitfull bow…. As Austin notes,Quos vides petul…ter & procaci…r insul…are servis Christi sunt, in tis plurimi qui illum interitum cladem que non evasissent, nisi servos Christi se esse finxissent. De civit. Dei. li. 1. ca. 1. Ejecta in naufragi… dominorum adhuc sunt, quia non eo animo ejiciuntur quod eas habere nolunt, sed ut periculum effugiant. ff. lib. 41. L. 9. Sect. 8. & L. 44 Semisauci…m bac atque bac jactare voluntatem. Aug. confes. l. 8. c. 8 that in times of calamitie the very Heathen would flock unto the Christian Churches to bee safe amongst them. And when the Lord sent Lyons amongst the Samaritanes, then they sent to inquire after the manner of his worship. 2 King. 17.25, 26. Thus many mens Covenants are founded onelyonly in Terrours of conscience. They throw out their sins as a Merchant at Sea his rich commodities in a Tempest, but in a calme wish for them againe. Neither doe they throw away the property over them, but onelyonly the dangerous p…ssession of them. This is not a full, chearfull, and voluntary action, but onelyonly a languid and inconstant velleitie. Contrary to that largenesse of heart, and sixed disposition which Christs own people bring unto his service, as David and the Nobles of Israel offered willingly and with joy unto the Lord. 1 Chron. 29.17.

3 Since a Covenant presupposeth a power in him that maketh it, both over his own will, and over the matter, thing or Action which he promiseth, so far as to be enabled to make the promise: And since we of our selves have neither will nor deed, no sufficiencie either to think or to perform: Rom. 7.18. 2 Cor. 3.5. Phil. 2.12. Wee hence learne in all the Covenants which we make, not to p. 90do it in any confidence of our own strength, or upon any selfe dependance on our own hearts, which are false and deceitfull, and may after a confident undertaking, use us as Peters used him: But still to have our eyes on the aid and help of Gods grace, to use our Covenants as means the better to stir up Gods graces in us, and our prayers unto him for further supplies of it. As David, I will keep thy statutes, but then, doe not thou forsake me. Psal. 119.8. Our promises of duty must ever be supported by Gods promises of grace when we have undertaken to serve him, we must remember to pray as Hezekiah did, Lord I am weak, do thou undertake for me. Isa. 38.14. Our good works cannot come out of us, till God do first of all work them in us. Isa. 26.12. He must performe his promises of grace to us, before we can ours of service unto him. Nothing of ours can go to heaven, except we first received it from heaven. We are able to do nothing but in and by Christ which strengtheneth us, Joh. 15.5. Phil. 4.13. So that every religious Covenant which we make hath indeed a double obligation in it; An obligation to the duty promised, that we may stir up our selves to performe it: and an obligation unto prayer, and recourse to God that he would furnish us with grace to performe it: As hee that hath bound himselfe to pay a debt and hath no money of his own to do it, is constrained to betake himselfe unto supplications that he may procure the money of some other friend.

Lastly, the finall cause of a Covenant is to induce p. 91an Obligation, where was none before, or else to double and strengthen it where one was before,Quid tam congruum fidei humanae quam ea quae inter eos placuerunt servare? Ulpian. L. 1 ff de pactis. Obligatio est Iuris vinculum quo necessitate astringimur alicujus solvende …. Instit. lib. 3. T. 14. Vid. Gregorium. Tholos. de Repub. lib. 8 cap. 8. to be Vinculum conservandae fidei, a bond to preserve truth and fidelity. Being subject unto many temptations, and having backsliding and revolting hearts, apt, if they be not kept up to service, to draw back from it, therefore we use our selves as men do cowardly Souldiers, set them there where they must fight, and shall not be able to run away, or fall off from service.

III. This should serve to Humble us upon a twofold consideration.Sect. 15.

1 For the falsenesse and unstedfastnesse of our Hearts which want such Covenants to binde them, and as it were fasten them to the Altar with cords: as men put locks and fetters upon wilde horses, whom otherwise no inclosure would shut in. Our Hearts (as Iacob said of Reuben, Gen. 49.4.) are unstable as waters. bbforeign Aristo… ▪ de gener & corrupt. lib. 2. cap. 2. Hinc qui vitam agunt mollem, remissam, voluptuariam, in hanc & illam partem flexilem dicuntu…. foreign, Chrys. Rom. 13.14. & Suidae, foreign dicitur foreign. Ejus a…mum qui nunc luxu…â & lascivâ diffluit, ro…und…m, Terent. Heauton. Messallina facilitate Adultererum in fastidium versa ad incognite… libidines p…ost…ebat. Tacit Annal▪ l. 11. Eruptiones lasciviarum Tert. Apol. ca…. 31. The Scripture calleth it weaknesse of Heart. Ezek. 16.30. and so the Phylosopher, foreign, Ethic. lib. …. c. 8.Rom 13:14Ezek 16:30Moist bodies (as water is) non continentur suis terminis, doe not set bounds to themselves, as solid and compacted bodies do, but shed all abroad, if left to themselves; the way to keepe them united and together is to put them into a close vessell: so the heart of man can set it self no bounds, but fals all asunder, p. 92and out of frame, foreign, as the Apostles expression is, 1 Pet. 4.4. instar Aquae diffluentis, Hebr. 2.1. if it be not fastned and bound together by such strong Resolutions. Sometimes men either by the power of the word, or by the sharpnesse of some affliction, are quickned and enflamed unto pious purposes, like green wood which blazeth while the bellowes are blowing; and now they think they have their hearts sure, and shall continue them in a good frame, to morrow shall bee as this day. But presently like an Instrument in change of weather, they are out of tune again, and like the Camelion ▪ presently change colour, and as **foreign, &c. Homil. 13. ad popul. An…ioch.Chrysostome saith, the Preacher, of all workmen, seldom findes his work as he left it. Nothing but the grace of God doth ballance and establish the heart, and holy Covenants are an ordinance or means which he hath pleased to sanctifie unto this purpose, that by them, as Instruments, Grace as the principall cause might keep the Heart stedfast in duty. If then Isaiah bewail the uncleannesse of his lips, and Iob suspect the uncleannesse and wandering of his Eyes, what reason have we to be humbled for this unstedfastnesse of our Hearts, from whence the diffluence and loosenesse of every other faculty proceeds?

2 If we must bewail the falsenes of our Hearts that stand in need of Covenants, how much more should we bewail their perfidiousnesse in the violation of Covenants? That they take occasion, even by Restraint like a ddSpumeus, & fervens & ab ob…ce saevior …bit. Ovid. Senec. nat. quaest. …. 6. ca· 17.River that is stopped in his course, to grow more unruly. Or as a man after p. 93an Ag…e which took away his stomack, to return with stronger appetite unto sin again. To crucifie our sins, and in repentance to put them, as it were, to shame, and then to take them down from the Crosse again, and fetch them to life, and repent of Repentance. To vow, and after vows to make inquirie, Prov. 20.25. This is a very ill requitall unto Christ. He came from glory to suffer for us, and here met with many discouragements, not onelyonly from enemies, but from friends and Disciples, Iudas betrayes him, Peter denies him, his Disciples sleep, his kinsfolks stand afarre off; yet he doth not look back from a Crosse to a Crown, and though he be tempted to come down from the Crosse, yet he stayes it out, that he might love, and save us to the uttermost: but wee no sooner out of Egypt and Sodome, but we have hankering affections to return, at the least to looke backwards again. Engage our selves to be ruled by the Word of the Lord (as the Jews did. Ier. 42.5, 6. and with them, Ier. 43.2. When wee know his Word cavill against it, and shrinke away from our owne resolutions. O how should this humble us, and make us vile in our own eyes? God is exceeding angry with the breach of but H…mane Covenants, Ier. 34. 18. Ezek. 17.18. How much more with the breach of Holy Covennants between himself and us, and threatneth severely to revenge the quarrell of his Covenant. Levit. 26.25. and so doubtlesse he now doth, and will do still, except we take a penitent Revenge upon our selves for it. And therefore,

p. 94Lastly, having entred into Covenant we should use double diligence in our performance of it. Quickning and stirring up our selves thereunto.

1 By the consideration of the stability of his Covenant with us, even the sure mercies of David ▪ Isa. 54.8, 9.55.3. To break faith with a false person were a fault, but to deceive him that never fails nor forsakes us, increaseth both the guilt and the unkindnesse.

2 By consideration of his continued and renewed mercies. Vid. Chrysost. in Psal. 113.Ps 113If he were a wildernesse unto us, there might be some colour to repent us of our bargain, and to look out for a better service. But it is not onelyonly unthankfulnesse, but follie to make a forfeiture of mercies, and to put God by our breach of Covenant with him, to break his with us too. Ier. 2.5, 6, 7.31. Numb. 14.34. Ion. 2.8.

3 By consideration of our Baptisme and the tenor thereof, wherein we solemnly promise to keepe a good conscience, and to observe All things whatsoever Christ commandeth us. 1 Pet. 3.21. Mat. 28.19, 20. From which engagement wee cannot recede without the note and infamie of greater perfidiousnesse **In faederibus eosdem …micos at que inimico… habere solent faederati, quod ex Cicerone & Livio observavit. Brisson. de formul. li. 4. Quis miles ab infaederatis ne dicam ab h…slibus reg…bus de…ativum & stipendum capt…t nisi plane deserior & …r…nsfuga? Tertul. de Praescript. cap. 12.. To take Christs pay, and do sin service, to be a subject unto Michael, and a pensioner unto the Dragon, to weare the Liverie of one Master and do the work of another, to be an Israelite in title, and a Samaritan in truth, this is either to forget or to deride our Baptisme. 2 Pet. 1.9. for therein wee did as it were s…bscribe our names, and list our selves in the Register of Sion; and as it is an high honour to be enrolled in the p. 95genealogies of the Church, so is a great dishonour to be expunged from thence, and to be written in the Earth, and have our names with our bodies putrifie into perpetuall oblivion. Ierem. 17.13. Nehem. 7.64, 65.

4 Consider the seale and witnesses whereby this Covenant hath been confirmed.Bernard. serm. 3. de Evangelio septem panum. Sealed in our own consciences by the seale of faith, beleeving the Hol…nesse of Gods wayes, and the excellencie of his Rewards, for he that beleeveth hath set to his seale. Joh. 3.33. mutually attested by our spirits, feeling the sweetnesse of dutie, and by **Vid. Bern. serm. 1. in Anunciat. Mariae. & serm 2 de tribus testimoniis. & ser. 2 in die Pentecost. serm. 2. i… sestiv. omnium sanct. ser. 5. in dedicat. Eccl. serm. de quatuor modis orandi ser. 8.23. & 85. in Cantic. de natur. & dignit. divini amoris. c. 11. vid. etiam Mich…lis Medinae a Polog…ā pro Joanne Fero adversus Dom. Soto criminationes ap…d Sixt. senemsem. Biblioth. li. 6. Annot. 210.Gods spirit, revealing the certainty of Reward. Rom. 8.16. and this in the presence of Angels and Saints, into whose communion wee are admitted, 1 Corinth. 11.10. Hebr. 12.22. so that wee cannot depart from this Covenant, without shaming our selves to God, to Angels, to men, and to our own consciences. Yea the Font where we were baptized, and the Table where we have sacramentally eaten and drank the body and blood of Christ, & the very seats where we have sate attending unto his voice, like Ioshua his stone, cap. 24.22, 27. will be witnesses against us if we deny our Covenant, though there be no need of witnesses against those who have to do with the searcher of hearts, and the Judge of consciences, that consuming fire whom no lead, no drosse, no reprobate silver, no false metall, can endure or deceive, no Ananias or Saphira lie unto without their own undoing.

Lastly, let us consider the estate which these Covenants do referre unto, and our Tenure whereunto p. 96these services are annexed, which is eternall life. After we have had patience to keep our short Promises of doing Gods will, he will performe his eternall promises, of giving himself unto us. And who would forfeit an inheritance for not payment of a small homage or quitrent reserved upon it? If we expect eternall life from him, there is great reason we should dedicate a mortall life unto him. Let us not pay our service in drosse, when we expect our wages in gold.