The Great Danger of Covenant Refusing and Covenant Breaking, Sermon

The Great Danger of Covenant Refusing and Covenant Breaking · Sermon

p. 1The great danger of Covenant-refuſing, and Covenant-breaking.

2 TIM. 3. 3.

—Truce-breakers; or, Covenant-breakers.

YOu are here met this day, to humble your ſoules before the Lord, and to renue your ſolemne League and Covenant; I ſay, to renue it, and take it the ſecond time. It is no unuſuall thing for the people of God to repeat and reiterate their Vows and Covenants. The great and ſolemne vow which we made to God in Baptiſme, is renued every time we come to the Lords Supper. And upon every Faſt day wee binde our ſelves anew to God by Covenant. The people of Iſrael entred into covenant, Ezra 10. 3. And the ſame people (as Chronologers obſerve) did re-engage themſelves in the ſame Covenant, Compare Ezra 7. 7. with Neh. 1. 1.Ezra 7:7Neh 1:1Neh. 10. The Scripture tels us, that Almighty God did**Gen. 12. 3. 7. 13. 15. 15. 18. 17. 7, 8. Gen. 22. 18.Gen 12:3Gen 12:7Gen 12:13Gen 12:15Gen 12:18Gen 12:17Gen 12:8Gen 22:18 ſix times make one and the ſame covenant with Abraham; and ſware the ſame covenant twice to Iſaac, Gen. 26. 4. 34. And therefore bleſſed be the great God who hath put it into your hearts to engage your ſelves a ſecond time into a Nationall Covenant.

There are ſix reaſons to juſtifie this dayes ſolemnity beforeSix Reaſons to juſtifie the renuing of the Covenant. God and all that require ſatisfaction about it.

1. Becauſe this Nationall Covenant hath been a long time as it were dead and buried and quite forgotten amongſt moſt p. 2people. And therefore it is high time to raiſe it out of the grave of forgetfulneſſe: and I hope this day will be to the Covenant as a Reſurrection from the dead.

2. Becauſe of the great ſcorn and contempt that is caſt upon it by divers ſorts of people. The Malignants call it a conſpiracy; others, though not Malignants, yet maligne the Covenant, and call it a ſnare, a trap, a temptation, and account it a ſigne of a tender conſcience to boggle at it, and of a looſe conſcience to ſwallow it without ſcruple. And therefore to vindicate the honour and reputation of the Covenant, and to wipe off the aſperſions that are caſt upon it, you doe well to take it the ſecond time.

3. Becauſe there are ſome that do openly profeſſe their ſorrow that ever they took it, and would fain recant and retract what they have done. And therefore to manifeſt that you are ſtill of the ſame judgement, and that you doe not repent of what you have done, you doe well to take it the ſecond time.

4. Becauſe of the proneneſſe that is in all men (even the beſt of men) to break covenant with God. A Covenant indeed is a golden Girdle to tye us faſt to God; it is a joyning and glewing our ſelves to the Lord. The word foreign which ſignifieth an Oath, comes from foreign which ſignifieth a Hedge. An Oath and Covenant is a ſtrong hedge to keep us from breaking out into diſobedience. It is an entring into bond to become the Lords; it is a binding our ſelves apprentice to God. Voluntas (ſaith Aquinas) per votum immobiliter firmatur in bonum. But yet notwithſtanding, the nature of the beſt man is very apt to break theſe bonds, and to run away from his great Lord and Maſter, to ſuffer this Hedge to decay, and this golden girdle to looſen and untye, and to disjoyne and unglew himſelf from God. And therefore it is not only commendable, but very neceſſary (and for this cauſe you are met this day) to enter into bond the ſecond time, to binde and inroll your ſelves again unto the Lord; to make up this hedge, to tye this golden girdle yet faſter, and to joyn and glew your ſelves once more unto the Lord in a perpetuall Covenant never to be forgotten. It is reported of Biſhop Hooper, that p. 3when he was at the ſtake to be burnt, the Officers offered to tye him to the ſtake: but he ſaid, You need not tye me, for that God that call'd me hither will keep me from ſtirring; and yet becauſe I am partly fleſh, I am willing you ſhould tye me faſt, leſt I ſhould ſtir. So may the beſt Chriſtian here preſent ſay: Lord I am carnall, ſold under ſinne, I have broken thoſe golden cords of the Covenant with which I have tyed my ſelfe unto thee. Though I am ſpirit, yet am I fleſh alſo: And therefore I come to binde my ſelfe anew. As Dalilah dealt with Sampſon, &c. ſo do I deſire to deale with my ſelf, and to tye my ſelf yet faſter and faſter to God, if by any meanes I might be kept firme to him.

5. Becauſe of the many glorious deliverances and ſalvations which God hath vouchſafed unto us. For ſince June laſt, we have had about 60 conſiderable bleſſings and mercies▪ which all are as 60 Arguments to call upon us not only to renue our thankfulneſſe, but our Covenant alſo. Thus the people of Iſrael, when God had delivered them out of Egypt, renued their Covenant at Horeb, Exod. 19. And when they were delivered from their Wilderneſſe-enemies, Deut. 29. And the ſame people did afterwards, when God had given them the poſſeſſion of Canaan, re-oblige themſelves by a covenant, Joſh. 24.

6. Becauſe of the ſad condition the Church of God is in at this time. For though God hath given us glorious victories over our enemies, yet the Churches of Chriſt lye deſolate, Church-reformation is obſtructed, Church-Diſcipline unſetled, Church-diviſions increaſed. The famous City of London is become an Amſterdam, Separation from our Churches is countenanced, Toleration is cried up, Authority lyeth aſleep. And therefore it is high time to take the Covenant again, that ſo you may endeavour with renued ſtrength, as one man, vigorouſly and courageouſly, for the ſetling of the tottering Ark according to the ſphere of capacitie in which God hath put you. You ſhall reade in Scripture, that the people of God did never any great ſervice for the Church till they renued their Covenant; and you ſhall never read but that they did very great and glorious ſervices for the Church, after the renuing p. 4of their covenant with God. In Zerubbabels time the Temple-work ceaſed for many yeares; but after Ezra and Nehemiah cauſed the people to enter into covenant with God, it went on proſperouſly and uninterruptedly. What famous things did the people of God after Jehojada had drawn them into a covenant! 2. Kings 11. 7. 18. All the people of the Lord went into the houſe of Baal, and brake it downe, his Altars and his Images brake they in pieces throughly, &c. The like we reade of Aſa, 2 Chron. 15. 14, 15, 16. and of King Joſiah, 2 Chron. 34. 31, 32, 33. And thus I doubt not but you will endeavour to do in an orderly way according to your places.

Theſe are the Arguments to juſtifie this dayes work before God to all the Chriſtian world.

To help you in this, ſo pious, ſo Chriſtian, ſo neceſſary, ſo ſolemne a buſineſſe, I have choſen this Text. In the beginning of the Chapter the Apoſtle tels us the condition that the Church of God ſhould be in, in the laſt dayes. This know alſo, that in the laſt dayes perilous time ſhall come. In the ſecond Verſe he tels us the reaſon why theſe times ſhould be ſuch hard and dangerous times; For men ſhall be lovers of themſelves, covetous, &c. The reaſon is not drawn from the miſeries and calamities of the laſt times, but from the ſins and iniquities of the laſt times.2 Chro. 15. 1.2 Chr 15:1 It is ſin and iniquity that makes times truly perilous. Iſay 42. 24. 25.Isa 42:24Isa 42:25Sin, and ſin onelyonly, takes away Gods love and favour from a Nation,Iudg. 6. 13.Judg 6:13 and makes God turn an enemy to it.1 Sam. 28. 15, 16.1 Sam 28:151 Sam 28:16 Sinne cauſeth God to take away the purity and power of his Ordinances from a Nation. Sin makes all the creatures to be armed againſt us,Rev. 2. 5.Rev 2:5 and makes our own conſcience to fight againſt us.Job 5. 23.Job 5:23 Sin is the cauſe of all the cauſes of perilous times. Sin is the cauſe of our civill warres, 2 Sam. 12. 11. Sin is the cauſe of our diviſions, James 4. 1. Sin is the cauſe why men fall into ſuch dangerous errours, 2 Theſſ. 2. 11. Sin brings ſuch kinds of judgements which no other enemy can bring. Sin brings inviſible, ſpirituall, & eternall judgements. It is ſin that makes God give over a Nation to a reprobate ſenſe. Rom, 1. 24.Sin makes all times dangerous. Let the times be never ſo proſperous, yet if they be ſinfull times, they are times p. 5truly dangerous. And if they be not ſinfull, they are not dangerous though never ſo miſerable. It is ſin that makes afflictions to be the fruits of Gods revenging wrath, part of the curſe due to ſin, and a beginning of Hell. It is ſin, and ſin only, that imbitters every affliction. Let us for ever look upon ſin through theſe Scripture-Spectacles.

The Apoſtle in four Verſes reckons up 19 ſins, at the cauſes of the miſeries of the laſt dayes. I may truly call theſe 19 ſins, Englands Looking-glaſſe, wherein we may ſee what are the clouds that eclipſe Gods countenance from ſhining upon us: the Mountains that lye in the way to hinder the ſettlement of Church-diſcipline. Even theſe 19 ſins which are as an Iron whip of 19 ſtrings, with which God is whipping England at this day; which are as 19 Fagots, with which God is burning and devouring England. My purpoſe is not to ſpeak of all theſe ſins: Only let me propound a Divine project how to make the times truly happy, for ſoul and body. And that is, To ſtrike at the root of all miſery, which is ſin and iniquity. To repent for, and from all theſe 19 ſins, which are as the Oyl that feedeth, & encreaſeth the flame that is now conſuming of us. For becauſe men are lovers of themſelves, Vſque ad contemptum Dei & Reipublicae. Becauſe men drive their own deſignes not only to the neglect, but contempt of God, and the Common-wealth. Becauſe men are covetous, lovers of the world more then lovers of God. Becauſe they are proud in head, heart, looks, and apparell. Becauſe they are unthankfull, turning the mercies of God into inſtruments of ſin, and making Darts with Gods bleſſings to ſhoot againſt God. Becauſe men are unholy and heady, and make many covenants, and keep none. Becauſe they are (as the Greek word ſignieth) Devils, foreignacting the Devils part in accuſing the brethren, and in bearing falſe witneſſe one againſt another. Becauſe they have a form of Godlineſſe denying the power thereof, &c. hence it is that theſe times are ſo ſad and bloody. Theſe are thine enemies, ô England, that have brought thee into this deſolate condition! Theſe are the ſins that will recruit the Kings army, if ever it be recruited: and if ever God lead us back into the wilderneſſe, it will be becauſe of theſe ſinnes. p. 6And therefore if ever you would have bleſſed dayes, you muſt make it your great buſineſſe to remove theſe 19 mountains, and to repent of theſe land-devouring, and ſoul-deſtroying abominations.

At this time I ſhall pick out the firſt, and the tenth ſin to ſpeak on. The firſt is ſelfe-love, which is placed in the fore-front; as the cauſe of all the reſt. Selfe-love is not only a ſin that makes the times perilous, but it is the cauſe of all thoſe ſins that make the times perilous. For becauſe men are lovers of themſelves, therefore they are covetous, proud, unholy, &c. The tenth ſinne is truce-breaking, and for feare leſt the time ſhould prevent me, I will begin with this ſinne firſt.

The tenth ſin then is truce-breakers, or, as Rom. 1. 33. Covenant-breakers. The Greek word is foreign, which ſignifieth three things. Firſt ſuch as are foederis neſcii, as Beza renders it; or as others, infoederabiles; that is, ſuch as refuſe to enter into Covenant. Or ſecondly, ſuch as are foedifragi, qui pacta non ſervant, (as Eſtius hath it) or ſine fide, as Ambroſe; that is, ſuch as break Faith and Covenant. Or thirdly, ſuch as are implacabiles, or as others, ſine pace; that is, ſuch as are implacable, and haters of peace.

According to this three-fold ſenſe of the word, I ſhall gather theſe three obſervations.

Doct. 1. That to be a Covenant-refuſer, is a ſin that makes the times perilous.

Doct. 2. That to be a Covenant-breaker, is a ſin that makes the times perilous.

Doct. 3. That to be a peace-hater, or a truce-hater, is a ſin that makes the times periloùs.

To begin with the firſt.

Doctrine the firſt.Doct. the firſt. That to be a Covenant-refuſer, is a ſinne that makes the times perilous. To be foederis neſcius, or infoedederabilis. For the underſtanding of this, you muſt know that there are two ſorts of Covenants. There are devilliſh and helliſh Covenants, and there are godly and religious Covenants. Firſt, there are devilliſh Covenants, ſuch as Acts 23. 12. and Iſaiah 28. 15. ſuch as the holy league (as it was unjuſtly called) in France againſt the Hugonites, and that of our Gun-powder p. 7Traitors in England: ſuch are our Oxford Covenants for the deſtruction of the Parliament, and godly party. Now to refuſe to take ſuch Covenants, is not to make the times perilous, but the taking of them makes the times perilous. Secondly, there are godly and religious Covenants; ſuch as Job 31. 1. I have made a Covenant with mine eyes, why then ſhould I thinke upon a maid? Such as Pſal. 119. I have ſworne I will perform it, that I will keep thy righteous judgements; ſuch as 2 Chron. 15. 14. And ſuch as this is, which you are met to take this day. For you are to ſweare to ſuch things which you are bound to endeavour after, though you did not ſwear. Your ſwearing is not ſolum vinculum, but novum vinculum, is not the onelyonly, but onelyonly a new and another bond to ty you to the obedience of the things you ſweare unto; which are ſo excellent and ſo glorious, that if God give thoſe that take it a heart to keep it, it will make theſe three Kingdomes the glory of the world. And as one of the Reverend Commiſſioners of Scotland ſaid when it was firſt taken in a moſt ſolemn manner at Weſtminſter, by the Parliament and the Aſſembly; That if the Pope ſhould have this Covenant written upon a wall over againſt him ſitting in his chair, it would be unto him like the hand-writing to Belſhazzar; cauſing the joints of his loynes to looſe, and his knees to ſmite one againſt another. And I may adde, that if it be faithfully and fully kept, it will make all the Devils in hell to tremble, as fearing leſt their Kingdome ſhould not long ſtand. Now then for a man to be an Anticovenanter, and to be ſuch a Covenant-refuſer, it muſt needs be a ſin that makes the times perilous.

And the reaſon is,Reaſon. 1.

1 Becauſe you ſhall find in Scripture that when any nation did enter into a ſolemn religious Covenant, God did exceedingly bleſſe and proſper that nation after that time; As appeares, 2 Chron. 15. 19. 2 Kings 11. 20. And we have a promiſe for it, Deut. 29. 12, 13. That thou ſhouldeſt enter into Covenant with the Lord thy God, &c. That he may eſtabliſh thee to day for a people unto himſelfe, and that he may be unto thee a God, &c. And therefore to be a Covenant-refuſer, is to make our miſeries perpetuall.

p. 82 Becauſe as it is the higheſt act of Gods love to man,Reaſon 2. to vouchſafe to engage himſelfe by Oath and Covenant to be his God,Ezek. 16. 8.Ezek 16:8 ſo it is the higheſt demonſtration of mans love to God, to bind himſelfe by Oath and Covenant to be Gods. There is nothing obligeth God more to us, then to ſee us willing to ty and bind our ſelves faſt unto his ſervice. And therefore they that in this ſenſe are Anticovenanters, are ſons of Belial; that refuſe the yoake of the Lord, that ſay, as Pſalm. 2. 3. Let us breake his bands aſunder, and caſt away his cords from us; ſuch as Oderunt vincula pietatis, which is a ſoul-deſtroying, and land-deſtroying ſin.

3 Becauſe that the union of England, Reaſon 3.Scotland, and Ireland, into one Covenant, is the chief, if not the onelyonly preſervative of them at this time. You ſhall find in our Engliſh Chroniclers, that England was never deſtroyed, but when divided within it ſelf. Our civill diviſions brought in the Romans, the Saxons, Danes, and Normans. But now the Anticovenanter, he divides the Parliament within it ſelf, and the City within it ſelf, and England againſt it ſelf; he is as a ſtone ſeparated from the building, which is of no uſe to it ſelf, and threatneth the ruine of the building. Jeſus Chriſt is called in Scripture the corner-ſtone, which is a ſtone that unites two ends of a building together; Jeſus Chriſt is a ſtone of union, and therefore they that ſow diviſion, and ſtudy unjuſt ſeparation, have little of Jeſus Chriſt in them. When the ten tribes began to divide from the other two tribes, they preſently began to warre one againſt another, and to ruine one another. The Anticovenanter he divides, and ſeparates, and diſunites; and therefore he makes the times perilous.

The uſe is,

1 To reprove thoſe that refuſe to enter into Covenant with God;Vſe. 1. and more particularly, thoſe that refuſe to take this ſolemne League and Covenant. Theſe are of two ſorts. 1. Such as refuſe it out of Malignity: 2. Such as refuſe it out of unneceſſary ſcrupuloſity; that raiſe and foment doubts, to hinder themſelves and others from taking it. As for the firſt, I will not call your goodneſſe and my charity ſo much in queſtion, as to ſpend time about them. And for the ſecond, I p. 9conceive that thoſe that ſcruple it, are amongſt the number of thoſe that are abſent, and therefore I ſhould but idle away precious time to ſatisfie the objections of thoſe that are not preſent, to recover ſatisfaction.

There are ſome men of whom I may ſay as the Apoſtle doth to the Galatians, Gal. 1. 6. I marvell that you are ſo ſoon removed from him that called you, &c. And as Gal. 4. 15. I beare you record, that if it had been poſſible, you would have plucked out your own eyes, and given them to me; Am I therefore become your enemy, &c. So may I ſay of many: I wonder and marvell to ſee how ſuddenly they are changed from that good opinion they once had of the Covenant; For I bear thē record, that there was a time when they not onelyonly took it willingly, but would have hazarded their very lives in defence of it; How is it then that the Covenant is become an enemy to them, and they unto the Covenant? Surely the change is not in the Covenant, but in the Covenanters. I have much to ſay in defence of it, and did ſay much when it was firſt taken; which now to repeat will not be uſefull, and I believe for the company here preſent, very unneceſſary; and therefore I forbeare.

The ſecond uſe is to exhort you to be Covenant-takers this day,Vſe 2. and to take it with theſe qualifications.

1. Solemnly, and ſeriouſly, and tremblingly; as in Gods preſence, Ezra 10. 3.

2. With hearty griefe and ſorrow for all our former Apoſtaſies and Covenant-breakings, Jer. 50. 4. 5.

3. With judgement and underſtanding, Neh. 10. 28. rightly informed of the true ſenſe and meaning of every particular.

4. With a full aſſurance that it is an act very pleaſing unto God, and that God is much honoured by it.

5. Freely and cheerfully, as they did, 2 Chron. 15. 14.

6. Faithfully and ſincerely, with all your hearts and ſoules, and with your whole deſire; 2 Chron. 15. 12. 2 Chron. 34. 31, 32. with a purpoſe to joyn your ſelves to the Lord in a perpetuall Covenant, never to be forgotten. Jer. 50. 5.

As for motives to perſwade you to the practice of theſe p. 10things, and for rules and directions about the manner of taking of it, I ſhall leave them wholly to my Reverend brother who is to ſucceed; who will undertake this work fully and at large. My chief aym is at the ſecond doctrine, which is,

That for a Covenant-taker to be a Covenant-breaker,Doctrine 2. is a ſin that makes the times perilous.

For the opening of this point, I muſt diſtinguiſh again of Covenants. There are civill, and there are religious Covenants. A civill Covenant, is a Covenant between man and man; and of this the text is primarily, though not onelyonly to be underſtood. Now for a man to break promiſe and Covenant with his brother, is a land-deſtroying, and ſoule devouring abomination. We read 2 Sam. 21. that becauſe Saul had broken the Covenant that Joſhuah made with the Gibeonites, God ſent a famine in Davids time of three yeares continuance: To teach us, that if we falſifie our Word and Oath, God will avenge covenant-breaking, though it be forty yeares after. Famous is that text, Jer. 34. 17, 18, 19, 20. Becauſe the Princes and the People brake the covenant which they had made with their ſervants (though but their ſervants) God tels them. Becauſe ye have not hearkned unto me in proclaiming liberty every one to his brother, &c. Behold, I proclaim liberty for you, ſaith the Lord to the ſword, to the peſtilence, and to the famine; and I will make you to be removed into all the Kingdomes of the earth; &c. We read alſo Ezek. 17. 18, 19, 20. That God tels Zedekiah becauſe he brake the covenant he had made with the King of Babylon, that therefore he would recompence upon his head the oath that he had deſpiſed, and the covenant that he had broken, & would bring him to Babylon, and plead with him there for the treſpaſſe which he had treſpaſſed againſt the Lord. David tels us, Pſ. 15. 4. that it is a ſin that ſhuts a man out of heaven. The Turkiſh hiſtories tell us of a covenant of peace made between Amurath the great Turk, and Ladiſlaus King of Hungary; and how the Pope abſolved Ladiſlaus from his oath, and provoked him to renue the warre. In which war the Turk being put to the worſt, and deſpairing of victory, puls out a paper which he had in his boſome wherein the league was written; and ſaid, O thou God of the Chriſtians, if p. 11thou beeſt a true God, be revenged of thoſe that without cauſe have broken the league made by calling upon thy name. And the ſtory ſaith, that after he had ſpoken theſe words, he had as it were a new heart and ſpirit put into him, and his ſouldiers, and that they obtained a glorious victory over Ladiſlaus. Thus God avenged the quarrel of mans covenant. The like ſtory we have of Rodolphus Duke of Suevia, who by the Popes inſtigation waged war with Henry the fourth Emperour of Germany, to whom he had ſworn the contrary. The Pope ſent a Crown to him with this Motto: Petra dedit Petro, Petrus diadema Rodolpho; but in the fight it chanced that Rodolphus loſt his right hand; and falling ſick upon it, he called for it, and ſaid, Spectate hanc dextram legitima ſupplicia expendentem, quae fidem ſacramento munitam, & Henrico Domino meo datam, vobis urgentibus, praeter aequum & jus temere violavit. Behold this right hand with which I ſubſcribed to the Emperour, with which I have violated my oath, and therefore I am rightly puniſhed. I will not trouble you in relating the gallant ſtory of Regulus, that choſe rather to expoſe himſelfe to a cruell death, then to falſifie his oath to the Carthaginians. The ſumme of all is, if it be ſuch a crying abomination to break covenant between man and man, and if ſuch perſons are accounted as the off-ſcouring of men, not worthy to live in a chriſtian, no not in a heathen Common-weal: If it be a ſin that drawes down vengeance from heaven, and excludes a man from heaven; much more for a man to enter into a covenant with the great Jehovah, and to break ſuch religious engagement; this muſt needs be a deſtroying and ſouldāning ſin. And of ſuch religious covenants I am now to ſpeak

There are two covenants that God made with man, a covenant of nature, and a covenant of grace. The covenant of nature (or of works) was made with Adam, and all mankind in him. This covenant Adam broke, and God preſently had a quarrell againſt him for breaking of it, Gen. 3. 8, 9. And to avenge the quarrell of the covenant, he was thruſt out of Paradiſe; and there was a ſword alſo placed at the Eaſt end of the Garden of Eden, to avenge covenant-breaking. And by nature we are all children of wrath, heirs of hell, becauſe of the p. 12breach of that covenant. And therefore we ſhould never think of originall ſin, or of the ſinfulneſſe and curſedneſſe of our naturall condition, but we ſhould remember what a grievous ſin Covenant-breaking is.

But after man was fallen, God was pleaſed to ſtrike a new covenant, which is uſually called a covenant of grace, or of reconciliation; a copy of which you ſhall read, Ezek. 16. 7, 8, 9. This was firſt propounded to Adam by way of promiſe, Gen. 3. The Seed of the woman ſhall bruiſe the Serpents head. And then to Abram by way of Covenant, Gen. 17. In thy Seed ſhall all the nations of the world be bleſſed. And then to Moſes by way of Teſtament, Exod. 33. It is nothing elſe but the free and gracious tender of Jeſus Chriſt and all his rich purchaſes to all the loſt and undone ſons of Adam, that ſhall beleeve in him; or, as the phraſe is, Iſai. 56. 4. that ſhall take hold of the covenant. Now you muſt know that Baptiſme is a ſeal of this covenant, and that all that are baptized, doe ſacramentally at leaſt engage themſelves to walk before God, and to be upright; and God likewiſe engageth himſelf to be their God. This covenant is likewiſe renued when we come to the Lords Supper, wherein we bind our ſelves by a ſacramentall oath unto thankfulneſſe to God for Chriſt. Adde further, that beſides this generall covenant of grace whereof the Sacraments are ſeales, there are particular and perſonall, and family, and nationall covenants. Thus Job had his covenant, Job 20. and David, Pſal. 119. 106. And when he came to be King, he joyned in a covenant with his people, to ſerve the Lord. Thus Aſa, Jehoiada, and Joſiah, &c. Thus the people of Iſrael had not onelyonly a covenant in circumciſion, but renued a covenant in Horeb, & in Moab; and did often again and again bind themſelvs to God by vow and covenant. And thus the Churches of the Chriſtians, beſides the vow in Baptiſme, have many perſonall and nationall engagements unto God by covenant, which are nothing elſe but the renovations, and particular applications of that firſt vow in Baptiſme. Of this nature is the covenant you are to renue this day, &c.

Now give me leave to ſhew you what a ſword-procuring, and ſoul-undoing ſinne, this ſin of Covenant-breaking is; and p. 13ethen th reaſon of it. Famous is that text, Levit. 26. 25. And I will ſend my ſword which ſhall avenge the quarrell of my covenant. The words in the Hebrew run thus: I will avenge the avengement. In Greek foreign. The Latin, ulciſcar ultionem; which importeth thus much. That God is at open war and at publique deſiance with thoſe that break his covenant; he is not onelyonly angry with them, but he will be revenged of them. The Lord hath a controverſie with all covenant-breakers, Hoſ. 4. 1. or as it is, Lev. 26. 23. The Lord will walk contrary to them. In the 29. of Deuter. firſt God takes his people into covenant, and then he tels them of the happy condition they ſhould bee in if they did keep covenant. But if they did breake couenant, he tels them, verſe 20, 21, 22, 23, 24, 25. That the Lord will not ſpare him; but the anger of the Lord and his jealouſies ſhall ſmoak againſt that man, and all the curſes that are written in this book ſhall lie upon him, and the Lord ſhall blot out his name from under heaven. And the Lord ſhall ſeparate him, &c. And when the nations ſhall ſay, Wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger? Then ſhall men ſay, Becauſe they have forſaken the covenant of the Lord God of their Fathers, &c. This was the ſin that cauſed God to ſend his people of Iſrael into captivity, and to remove the candleſtick from the Aſian Churches. It is for this ſin that the ſword is now devouring Germany, Ireland, and England, &c. God hath ſent his ſword to avenge the quarrell of his covenant.

The reaſons why this ſin is a God-provoking ſin are,Reaſon 1.

Becauſe that to ſinne againſt the covenant, is a greater ſinne then to ſin againſt a Commandement of God, or to ſin againſt a promiſe, or to ſin againſt an Ordinance of God. Firſt, it is a greater ſin then to break a Commandement of God. For the more mercy there is in the thing we ſin againſt, the greater is the ſin. Now there is more mercy in a Covenant, then in a bare Commandement. The Commandement tels us our duty, but gives no power to doe it. But the covenant of grace gives power to doe what it requires to be done. And therefore if it be a hell-procuring ſin to break the leaſt of Gods Commandements, p. 14much more to be a Covenant-breaker, Heb. 10. 28, 29. Secondly, it is a greater ſin then to ſin againſt a promiſe of God, becauſe a Covenant is a promiſe joyn'd with an oath, it is a mutuall ſtipulation between God and us. And therefore if it be a great ſin to break promiſe, much more to break covenant. Thirdly, it is a greater ſin then to ſin againſt an Ordinance, becauſe the Covenant is the root and ground of all the Ordinances. It is by virtue of the Covenant that we are made partakers of the Ordinances. The Word is the book of the Covenant, and the Sacraments are the Scales of the Covenant. And if it be a ſin of an high nature to ſin againſt the book of the Covenant and the ſeales of the Covenant, much more againſt the Covenant it ſelfe. To break covenant is a fundamentall ſinne, it raſeth the very foundation of Chriſtianity, becauſe the Covenant is the foundation of all the priviledges, and prerogatives, and hopes of the Saints of God. And therefore we reade, Epheſ. 2. 12. that a ſtranger from the Covenant is one without hope. All hope of Heaven is cut off where the Covenant is willingly broken. To break covenant is an univerſall ſin, it includes all other ſins. By virtue of the Covenant, we tye our ſelves to the obedience of Gods Commandements, we give up our ſelves to the guidance of Jeſus Chriſt, we take him for our Lord and King. All the promiſes of this life and that that is to come, are contained within the Covenant. The Ordinances are fruits of the Covenant. And therefore they that forſake the Covenant, commit many ſins in one, and bring not only many, but all curſes upon their heads. The ſumme of the firſt Argument is: If the Lord will avenge the quarrell of his Commandement, if God was avenged upon the ſtickgatherer for breaking the Sabbath, much more will he be avenged upon a Covenant-breaker. If God will avenge the quarrell of a promiſe, if the quarrell of an Ordinance: if they that reject the Ordinances ſhall be puniſhed; Of how much ſeverer puniſhment ſhall they be thought worthy, that trample under their feet the blood of the Covenant? If God was avenged of thoſe that abuſed the Ark of the Covenant, much more will he puniſh thoſe that abuſe the Angell of the Covenant.

p. 15The ſecond reaſon why covenant-breaking is ſuch a Landdeſtroying ſin is,Reaſon 2. becauſe it is a moſt ſolemne and ſerious thing to enter into covenant with God; a matter of ſuch great weight and importance, that it is impoſſible but God ſhould be exceedingly provoked with thoſe that ſlight it and diſ-reſpect it. The Vow in Baptiſme is the firſt, the moſt generall and the ſolemneſt vow that ever any Chriſtian took, ſaith Chryſoſtome; wherein he doth not only promiſe, but engage himſelfe by covenant in the ſight of God and his holy Angels to be the ſervant of Jeſus Chriſt, and therefore God will not hold him guiltleſs that breaks this vow. The ſolemnity & weightineſſe of covenant-taking conſiſteth in three things.

1. Becauſe it is made with the glorious Majeſty of Heaven and Earth, who will not be trifled and baffled withall. And therefore what Jehoſaphat ſaid to his Judges, 2 Chron. 19. 6. Take heed what you doe, for ye judge not for men, but for the Lord, who is with you in judgements; wherefore now let the fear of the Lord be upon you, &c. The like I may ſay to every one that enters into covenant this day. Take heed what you doe, for it is the Lords covenant, and there is no iniquity with the Lord, wherefore now let the fear of the Lord be upon you. For our God is a holy God, he is a jealous God, he will not forgive your tranſgreſſions, nor your ſins, as Joſhua ſaith, Joſh. 24. 19.

2. Becauſe the articles of the Covenant are weighty and of great importance. In the Covenant of grace God ingageth himſelf to give Chriſt, and with him, all temporall, ſpirituall, and eternall bleſſings, and we engage our ſelves to be his faithfull ſervants all our dayes. In this Covenant we oblige our ſelves to do great matters that neerly concerne the glory of God, the good of our own ſoules, and the happineſſe of three Kingdomes. And in ſuch holy and heavenly things which ſo neerly concerne our everlaſting eſtate, to dally and trifle muſt needs incenſe the anger of the great Jehovah.

3. The manner uſed both by Jewes, Heathen, and Chriſtians, in entring into Covenant, doth clearly ſet out the weightineſſe of it, and what a horrible ſin it is to break it. The cuſtome amongſt the Jewes will appear by divers texts of Scripture: p. 16Jer. 34. 18. it is ſaid, And I will give the men that have tranſgreſſed my covenant, which have not performed the worde of the Covenant which they had made before me, when they cut the Calfe in twain, and paſſed between the parts thereof. The words they uſed when they paſſed between the parts were, So God divide me, if I keep not covenant. Neh. 5. 12. Nehemiah took an oath of the Prieſts,Gen. 15. 10. 17, 18,Gen 15:10Gen 15:17Gen 15:18 and ſhook his lap and ſaid, So God ſhake out every man from his houſe, and from his labour, that performeth not this promiſe, even thus be he ſhaken out and emptied. And all the Congregation ſaid, Amen. In the 15 of Geneſis Abraham divided the Heifer, and ſhee-Goat, and a Ram, &c. And when the Sun was down; a ſmoaking furnace and burning lampe paſſed between theſe pieces. This did repreſent Gods preſence, ſaith Clemens Alexandrinus, and it was as if God ſhould ſay: Behold, this day I enter into covenant with thee, and if thou keepeſt covenant, I will be as a burning lampe to illighten and to comfort thee: But if thou breakeſt covenant, I will be like a ſmoaking furnace to conſume thee. Thus alſo Exod. 24. 6. Moſes makes a covenant with Iſrael, and offers ſacrifices, and takes the blood of the ſacrifice and divides it, and half of it he ſprinkles upon the Altar, (which repreſented Gods part) and the other half he ſprinkled upon the people, as if he ſhould ſay, As this blood is divided, ſo will God divide you if you break covenant. This was the cuſtome amongſt the Jewes. Amongſt the Romans, Caeſa firmabant foedera porca. And when it was divided, the Feciales gave one half to one party, and the other half to the other, and ſaid, So God divide you aſunder if you break this covenant, and let God doe this ſo much the more by how much he is the more able. Hinc foedus à foedo animali (ſcilicet porco) diviſo. Sometimes they did make covenants by taking a ſtone in their hands and ſaying, If I make this covenant ſeriouſly and faithfully, then let the great Jupiter bleſſe me. If not, ſo let me be caſt away from the face of the Gods as I caſt away this ſtone. This was called Jurare per Jovem lapidem. All theſe things are not empty notions, and metaphoricall ſhadowes, but reall and ſubſtantiall practiſes, ſignifying unto us, That God will, and muſt (for it ſtands with his honor to do it) divide and break them in pieces p. 17that break covenant with him. This day you are to take a Covenant by the lifting up of your hands unto the moſt high God, which is a moſt emphaticall ceremony, whereby we do as it were call God to be a witneſſe and a judge of what we do, and a rewarder or a revenger, according as we keep or break the Covenant. If we keep it, the lifting up of our hands will be as an Evening ſacrifice; if we break it, the lifting up of our hands will be as the lifting up of the hands of a Malefactor at the Bar, and procure woe and miſery and wringing of hands at the great day of appearing.

The third reaſon why God will be avenged of thoſe that are Covenant-breakers,Reaſon 3. is, becauſe that a Covenant is the greateſt obligation, and the moſt forcible chain that can be invented to tye us to obedience and ſervice. God may juſtly challenge obedience without covenanting by virtue of creation, preſervation, and redemption; he hath made us, and when loſt, he hath purchaſed us with his blood. But being willing more abundantly to manifeſt his love, and that we might be the more faſtned to him, he hath tyed himſelf to us, and us to him by the ſtrong bond of a Covenant; as if God ſhould ſay, Oh ye ſons of men, I ſee you are rebellious, and ſons of Belial, and therefore if it be poſſible, I will make you ſure. I will engage you unto me, not only by creation, preſervation and redemption, but alſo by the right of covenant and aſſociation. I will make you mine by promiſe and oath. And ſurely he that will break theſe bonds, is as bad as the man poſſeſſed with the Devill in the Goſpel, whom no chaines could keep faſt. When we enter into covenant with God, we take the oath of Supremacy, and ſwear unto him that he ſhall be our chief Lord and Governour, and that we will admit of no forein power or juriſdiction, but that God ſhall be all in all. We likewiſe take the oath of Allegiance to be his ſervants and vaſſals, and that he ſhall be our Supreame in ſpirituals and temporals. Now for a Chriſtian that believes there is a God, to break both theſe oathes of allegiance and ſupremacy, it is curſed treaſon againſt the God of heaven, which ſurely God will be avenged of. Amongſt the Romans, when any Souldier was preſſed, he took an oath to ſerve his Captaine p. 18faithfully, and not to forſake him, and he was called Miles per ſacramentum. Sometimes one took an oath for all the reſt, and the others only ſaid, The ſame oath that A. B. took, the ſame do I. And theſe were called Milites per conjurationem, or milites evocati. And when any ſouldier forſook his Captain, he had Martiall law executed upon him. Thus it is with every Chriſtian: He is a profeſſed ſouldier of Chriſt, he hath taken preſſe-money, he hath ſworn and taken the Sacrament upon it to become the Lords, he is miles per ſacramentū, & miles per conjurationem. And if he forſake his Captaine and break covenant, the great Lord of Hoſts will be avenged of him, as it is written, Jer. 11. 3. Curſed be the man that obeyeth not the words of this covenant. To break covenant is a ſin of perjury, which is a ſin of a high nature; and if for oathes the Land mourneth, much more for breach of oathes. To break covenant is a ſin of ſpirituall adultery; for by covenanting with God we do as it were joyne our ſelves in mariage to God, as the Hebrew word ſignifieth, Jer. 50. 5. Now to break the mariage knot is a ſin for which God may juſtly give a Bill of divorce to a Nation. To break covenant is a ſin of injuſtice; for by our covenant we do enter as it were into bond to God, and engage our ſelves as a creditor to his debtor, Now the ſin of injuſtice is a Land-deſtroying ſin.

The fourth reaſon why God muſt needs be avenged of thoſe that are covenant-breakers, Reaſon 4.is, becauſe it is an act of the higheſt Sacriledge that can be committed. For by virtue of the Covenant the Lord layes claime to us as his peculiar inheritance, Ezek. 16. 8. I ſware unto thee, and entred into covenant with thee, and thou becameſt mine. Ier. 31. 33. I will be their God and they ſhall be my people. It is worthy obſervation, that in the Covenant there is a double ſurrender, one on Gods part, another on our part. God Almighty makes a ſurrender of himſelf, and of his Sonne, and of the Holy Ghoſt. Behold, ſaith God, I am wholly thy God; all my power, and wiſdome, and mercy, and goodneſſe, &c. is all thine, my Son is thine, and all his rich purchaſes. My ſpirit is thine and all his graces. This is Gods ſurrender. On our parts, when we take hold of the Covenant, we make a delivery of our bodies p. 19and ſoules into the hands of God, we chooſe him to be our Lord and Governour, we reſigne up our ſelves into his hands. Lord we are thine at thy diſpoſing; we alienate our ſelves from our ſelves, and make a Deed of gift of our ſelves, and give thee the lock and key of head, heart, and affections, &c. This is the nature of every religious Covenant, but eſpecially of the Covenant of grace. But now for a Chriſtian to call in as it were his ſurrender, to diſclaime his reſignation, to ſteale away himſelf from God and to lay claim to himſelf after his alienation; to fulfill his owne luſts, to walk after his owne wayes, to do what he liſts, and not what he hath covenanted to do, and ſo to rob God of what is his, this is the higheſt degree of Sacriledge, which God will never ſuffer to go unpuniſhed. And ſurely if the ſtick-gatherer, that did but alienate a little of Gods time; and Ananias and Sapphira, that withheld but ſome part of their eſtate: and if Belſhazzar for abuſing the conſecrated veſſels of the Temple were ſo grievouſly puniſhed; how much more will God puniſh thoſe that alienate themſelves from the ſervice of that God to whom they have ſworn to be obedient? It is obſerved by a learned Author, of three famous Commanders of the Romans, that they never proſpered after they had defiled and robbed the Temple of Jeruſalem. Firſt, Pompey the great, he went into the Sanctum Sanctorum, a place never before entred by any but the High Prieſt, and the Lord blaſted him in all his proceedings after that time. Vt ille qui terram non habuit ante ad victoriam, deeſſet illi terra ad ſepulturam: That he that before that time wanted earth to overcome, had not at laſt earth enough to bury him withall. The next was Craſſus, who took away 10000 talents of gold from the Temple, and afterwards dyed, by having gold poured down his throat. The third was Caſſius, who afterwards killed himſelf. If then God did thus avenge himſelf of thoſe that polluted his conſecrated Temple; much more will he not leave them unpuniſhed that are the living temples of the Holy Ghoſt, conſecrated to God by a covenant, and afterwards prove ſacrilegious, robbing God of that worſhip and ſervice which they have ſworn to give him.

p. 20The fifth reaſon why this ſin makes the times perilous is,Reaſon 5. becauſe covenant-breakers are reckoned amongſt the number of thoſe that have the mark of reprobation upon them. I do not ſay that they are all Reprobates; yet I ſay that the Apoſtle makes it to be one of thoſe ſins which are committed by thoſe that are given up to a reprobate minde, Rom. 1. 28. 31. The words are ſpoken of the Heathen, and are to be underſtood of breaking of covenants made between man and man. But then the Argument will hold à fortiori. If it be the brand of a reprobate to break covenant with man, much more to break a covenant made with the great Jehovah by the lifting up of our hands to Heaven.

The laſt reaſon is,Reaſon 6. becauſe it is a ſin againſt ſuch infinite mercy, ſuch bowels of Gods unexpreſſible mercy. It is ſaid, Jer. 31. 32. Which covenant they brake, although I was a Huſband to them. That is; Although I had choſen them for my Spouſe, and married my ſelf unto them with an everlaſting covenant of mercy, and intailed Heaven upon them, yet they have broken my covenant. This was a great provocation. Thus Ezek. 16. 4, 5. When thou waſt in thy blood and no eye pitied thee to have compaſſion upon thee, I ſaid unto thee when thou wert in thy blood, Live; yea, I ſaid unto thee, Live. It is twice repeated. As if God ſhould ſay, Mark it O Iſrael, when no eye regarded thee, then I ſaid unto thee, Live. Behold, ſaith God, verſe 8. Thy time was the time of love. Behold and wonder at it, and I ſpread my skirt over thee, and covered thy nakedneſſe: yea, I ſware unto thee, and entred into covenant with thee, ſaith the Lord, and thou becameſt mine. And yet for all this thou haſt ſinned grievouſly againſt me. Woe, woe unto thee, ſaith the Lord God, Ezek. 16. 23. There is a, five fold mercy in the Covenant, (eſpecially in the covenant of grace) that makes the ſinne of covenant-breaking to be ſo odious.

1. It is a mercy that the great God will vouchſafe to enter into covenant with duſt and aſhes. As David ſaith in another caſe, Is it a ſleight matter to be the ſon in law of a King▪ So may I ſay, Is it a ſleight matter for the Lord of Heaven and Earth to condeſcend ſo far as to covenant with his poor p. 21creatures, and thereby to become their debtors, and to make them as it were his equals? When Jonathan and David entred into a covenant of friendſhip, though one was a Kings ſon, the other a poor Shepherd, yet there was then a kinde of equality between them. But this muſt be underſtood warily, according to that text 2 Cor. 1. 9. Bleſſed be God who hath called us into the fellowſhip of his Son Jeſus Chriſt our Lord. He is ſtill our Lord, though in fellowſhip with us. It is a covenant of infinite condeſcenſion on Gods part, whereby he enters into a league of friendſhip with his people.

2. The mercy is the greater, becauſe this covenant was made after the fall of Adam; after we had broken the firſt covenant. That the Lord ſhould try us the ſecond time, is not only an act of infinite goodneſſe in God, but of infinite mercy. There is a difference between the goodneſſe and the mercy of God. Goodneſſe may be ſhewed to thoſe that are not in miſery: but mercy ſuppoſeth miſery. And this was our condition after the breach of the firſt covenant.

3. That God ſhould make this covenant with Man, and not with Devils.

4. This ſets out the mercy of the covenant, becauſe it containes ſuch rare and glorious benefits, and therefore it is called a covenant of life and peace, Mal. 2. 5. an everlaſting covenant, even the ſure mercies of David, Eſay 55. 3. It is compared to the waters of Noah, Eſay 54. 9. Famous are thoſe two texts, Exod. 19. 5, 6. Ier. 32. 40, 41. Texts that hold forth ſtrong conſolation. By virtue of the covenant, Heaven is not only made poſſible, but certain to all believers, and certain by way of oath. It is by virtue of the covenant that we call God Father; and may lay claim to all the power, wiſdome, goodneſſe, and mercy, &c. that is in God. As Iehoſhaphat told the King of Iſrael, to whom he was joyned in covenant, I am as thou art, my people as thy people, my horſes as thy horſes: So doth God ſay to all that are in covenant with him; My power is thine, my goodneſſe is thine, &c. By virtue of this covenant, whatſoever thou wanteſt, God cannot deny it thee, if it be good for thee. Say unto God, Lord, thou haſt ſworne to take away my heart of ſtone, and to give me a heart of fleſh. p. 22Thou haſt ſworn to write thy law in my heart, thou haſt ſworn to circumciſe my heart, thou haſt ſworn to give me Chriſt to be my King, Prieſt, and Prophet, &c. And God cannot but be a covenant-keeper. By virtue of this covenant, God cannot but accept of a poor penitent ſinner laying hold upon Chriſt for pardon, 2 Chron. 7. 14. Jer. 3. 14. Promiſſa haec tuaſunt, Domine; & quis falli timet cum promittit ipſa veritas? In a word, we may challenge pardon, and heaven by our covenant; 1 John 1. 9. God is not only mercifull, but juſt to forgive us. We may challenge heaven through Chriſt out of juſtice.

5. Adde laſtly, that the conditions of the Covenant on our parts ſhould be upon ſuch eaſie termes, therefore it is called a Covenant of Free-grace. All that God requires of us, is to take hold of this Covenant; Iſ. 56. to receive this gift of righteouſneſſe, Rom. 5. to take all Chriſt as he is tendred in the Covenant. And that which is the greateſt conſolation of all, God hath promiſed in his Covenant to do our part for us. Jer. 31. 33, 34. Therefore it is called a Teſtament rather then a Covenant. (In the new Teſtament the word foreign is alwayes uſed by the Apoſtle, and not foreign) Heaven is conveyed unto the elect by way of Legacie; It is part of Gods Teſtament to write his law in our hearts, and to cauſe us to walk in his wayes, &c. Put theſe things together. Seeing there is ſuch infinite mercy in the Covenant. A mercy for God to enter into Covenant with us, to doe it with us and not the Angels, with us fallen, with us upon ſuch eaſie termes; and to make ſuch a Covenant, that contains ſo many, and not only ſo, but all bleſſings here and hereafter in the wombe of it; it muſt needs be a land-deſtroying and ſoul-deſtroying ſin to be a Covenant-breaker.

The uſe and application of this doctrine is foure-fold.

If it be ſuch a Land-devouring ſin to be a Covenant-breaker, Vſe 1.let us from hence learn the true cauſe of all the miſeries that have hapned unto England in theſe late yeers.Of Information. The wombe, out of which all our calamities are come. England hath broken Covenant with God, and now God is breaking England in pieces, even as a Potter breakes a veſſell in pieces. God hath ſent his ſword to avenge the quarrell of his Covenant. As Chriſt p. 23whipt the buyers and ſellers out of the Temple, with whips made of the cords which they brought to tye their oxen and ſheep withall. A Covenant is a cord to ty us to God, and now God hath made an iron whip of theſe cords which we have broken aſunder to whip us withall.

We are a nation in Covenant with God, we have the books of the Covenant, the Old and New Teſtament; we have the ſeales of the Covenant, Baptiſme, and the Lords Supper. We have the Meſſengers of the Covenant, the Miniſters of the Goſpell. We have the Angell of the covenant, the Lord Jeſus Chriſt fully and clearly ſet out before us in the Miniſtery of the Word. But alas, are not theſe bleſſings amongſt us, as the Ark was amongſt the Philiſtines, rather as priſoners, then as priviledges; rather in teſtimonium & ruinam, quam in ſalutem, rather for our ruine, then for our happineſſe? May it not be ſaid of us, as Reverend Moulin ſaid of the French Proteſtants; While they burned us (ſaith he) for reading the Scriptures, we burnt with zeale to be reading of them: now with our liberty is bred alſo negligence and diſeſteem of Gods word? So it is with us. While we were under the Tyranny of the Biſhops, oh how ſweet was a Faſting-day! how beautifull were the feet of them that brought the Goſpell of peace unto you? How dear and precious were Gods people one to another, &c. But now how are our Faſting-dayes ſleighted and vilified? how are the people of God divided one from another, railing upon (in ſtead of loving) one another? And is not the godly Mininiſtery as much perſecuted by the tongues of ſome that would be accounted godly, as heretofore by the Biſhops hands? Is not the Holy Bible by ſome rather wreſted then read? wreſted I ſay by ignorant and unſtable ſoules, to their own deſtruction. And as for the ſeales of the covenant. Firſt, for the Lords Supper; How often have we ſpilt the bloud of Chriſt by our unworthy approaches to his Table? and hence it is, that he is now ſpilling our blood. How hard a matter is it to obtain power to keep the blood of Chriſt from being profaned by ignorant and ſcandalous Communicants? and can we think that God will be eaſily intreated to ſheath up his bloody ſword, and to ceaſe ſhedding our blood? Secondly, for the p. 24Sacrament of Baptiſme; How cruell are men grown to their little infants, by keeping of them from the ſeale of entrance into the Kingdome of heaven, and making their children (their own children) to be juſt in the ſame condition with the children of Turks and Infidels? I remember at the beginning of theſe warres, there was a great fear fell upon godly people about their little children, and all their care was for their preſervation, and their ſafety; and for the continuance of the Goſpell to them, &c. But now our little children are likely to be in a worſer condition then ever. The Oxford Army labour to ſteale away the Goſpell from them, and the Anabaptiſt labours to ſteale away the ſeale of the covenant of Grace from them; and that which is worſer then all, there are ſome godly people love to have it ſo. And all this is come upon us as a juſt puniſhment of our Baptiſmall covenant-breaking. And as for Jeſus Chriſt who is the Angell of the covenant: are there not ſome amongſt us that un-god Jeſus Chriſt? and is it not fit and equall that God ſhould un-church us, and un-people us? Are there not thouſands that have ſworne to be Chriſts ſervants, and yet are in their lives the Vaſſals of ſin and Satan? And ſhall not God be avenged of ſuch a nation as this? Theſe things conſidered, it is no wonder our miſeries are ſo great, but the wonder is, that they are no greater.

The ſecond uſe,Vſe 2. is an uſe of examination.

Dayes of humiliation ought to be dayes of ſelfe-examination. Of examination, whether we be covenant-breakers or no.Let us therefore upon ſuch a day as this is, examine whether we be not amongſt the number of thoſe that make the times perilous, whether we be not covenant-breakers? Here I will ſpeak of three covenants: Firſt, of the covenant we made with God in our Baptiſme. Secondly, of the covenants which we have made with God in our diſtreſſes. Thirdly, and eſpecially of this covenant which you are to renue this day.

Firſt,Firſt for the Covenant we make in Baptiſme. of the covenant which we made in Baptiſme, and renue every time we come to the Lords Supper, and upon our ſolemn dayes of faſting. There are none here, but I may ſay of them, The vowes of God are upon you. You are ſervi nati, empti, jurati; you are the born, bought, and ſworn ſervants of p. 25God, you have made a ſurrender of your ſelves unto God and Chriſt. The queſtion I put to you is this: How often have you broke covenant with God? It is ſaid, Iſaiah 33. 14. The ſinners of Sion are afraid: who ſhall dwell with everlaſting burnings? who ſhall dwell with devouring ſire, &c. When God comes to a Church-ſinner, to a ſinner under the Old Teſtament, much more to a Chriſtian ſinner; a ſinner under the New Teſtament: and layeth to his charge his often covenant-breaking, fearfulneſſe ſhall poſſeſſe him, and he will cry out▪ Oh! woe is me, who can dwell with everlaſting burnings? our God is a conſuming fire, and we are as ſtubble before him. Who can ſtand before his indignation? (Nahum 1. 6.) Who can abide in the fierceneſſe of his anger? when his fury is poured forth like fire, and the rockes are throwne down before him. Who can ſtand? Of all ſorts of creatures, a ſinfull Chriſtian ſhall never be able to ſtand before the Lord, when he comes to viſit the world for their ſins. For when a chriſtian ſinnes againſt God, he ſins not only againſt the Commandement, but againſt the covenant. And in every ſin he is a commandement-breaker, and a covenant-breaker. And therefore whereas the Apoſtle ſaith, Tribulation and anguiſh upon every ſoule that ſinneth, but firſt upon the Jew; &c. I may adde; Firſt upon the chriſtian, then upon the Jew, and then upon the Grecian; becauſe the covenant made with the Chriſtian is called a better covenant; and therefore his ſins have a higher aggravation in them. There is a notable paſſage in Auſtin, in which he brings the Devill thus pleading with God againſt a wicked chriſtian at the day of judgement. Aequiſſime judex, judica quod aequum eſt, judica meum eſſe qui tuus eſſe noluit poſt renunciationem; Vt quid invaſit pannos meos? Quid apud eum laſcivia, incontinentia, &c. quibus ipſe renunciaverit? Quid intemperantia, quid gula, quid faſtus, quid caetera mea? Haec omnia mea poſt renunciationem invaſit. Meus eſſe voluit, mea concupivit; Judica, aequiſſime judex, quoniam quem tu non dedignatus es tanto pretio liberare, ipſe mihi poſtmodum voluit obligare. That is, Oh thou righteous Judge, give right judgement! Judge him to be mine, who refuſed to be thine even after he had renounced me in his Baptiſme; What had he to doe to wear my p. 26Livery? What had he to doe with gluttony, drunkenneſſe, pride, wantonneſſe, incontinencie; and the reſt of my ware? All theſe things he hath practiſed ſince he renounced the devill and all his works. Mine he is, judge righteous judgement; For he whom thou haſt not diſdained to dye for, hath obliged himſelfe to me by his ſins, &c.

Now what can God ſay to this charge of the Devils, but, Take him Devill, ſeeing he would be thine; take him, torment him with everlaſting torments? Cyprian brings in the Devill thus ſpeaking to Chriſt at the great day of judgement, Ego pro iſtis quos mecum vides nec alapas accepi, nec flagella ſuſtinui, nec crucem pertuli, nec ſanguinem fudi, ſed nec regnum coeleſte illis promitto, nec ad paradiſum evoco, & tamen ſe mihi ſua que omnia conſecrarunt. I have not (ſaith the Devill) been whipt and ſcourged, and crucified, neither have I ſhed my blood for theſe whom thou ſeeſt with me. I do not promiſe them a kingdome of heaven, &c. and yet theſe men have wholly conſecrated themſelves to me and my ſervice. Indeed if the Devill could make ſuch gainfull covenants with us, and beſtow ſuch glorious mercies upon us as are contained within the Covenant, our ſerving of Satan and ſinne might have ſome excuſe. But when as his covenant is a covenant of bondage, death, hell, and damnation: and Gods covenant is a covenant of liberty, grace, and eternall happineſſe, it muſt needs be a ſin inexcuſable, to be willingly and wilfully ſuch a covenant-breaker.

Secondly,Concerning our vowes to God in our diſtreſſe. let us examine concerning the vowes which we have made to God in our diſtreſſes: in our Perſonall diſtreſſes, and our Nationall diſtreſſes. Are we not like the children of Iſrael of whom it is ſaid, Pſal. 78. 34. When he ſlew them, then they ſought him, and they returned and enquired early after God, &c. Nevertheleſſe they did but flatter him with their mouth, &c. for their heart was not right with him, neither were they ſtedfaſt in his covenant? Are we not like unto little children, that while they are whipping will promiſe any thing, but when the whipping is over will perform nothing? Or like unto Iron that is very ſoft and malleable while it is in the fire, but when it is taken out of the fire, returns preſently p. 27to his former hardneſſe? This was Jacobs fault: He made a vow when he was in diſtreſſe, Gen. 28. 22. But he forgat his covenant, and God was angry with him, and chaſtiſed him in his daughter Dinah, Gen. 34. 5. and in his two ſons Simeon and Levi. And at laſt God himſelf was fain to call to him from Heaven to keep covenant. And after that time God bleſſed Iacob exceedingly, Gen. 35. 9, 10, 11, 12. We reade of David, Pſal. 66. 13, 14, 15. that he profeſſeth of himſelf, that he would go into Gods houſe, and pay the vowes which his lips had uttered, and his mouth had ſpoken when he was in trouble. But how few are there that imitate David in this thing?

Thirdly,Concerning the ſolemne League and Covenant. Queſtions about the Covenant. let us examine our ſelves concerning the ſolemne League and Covenant which we are to renue this day. And here I demand an anſwer to theſe queſtions.

1. Are there not many amongſt us that ſcorn it and ſpeak reproachfully of it? That deal with it as the Children of Iſrael did with Manna, which at firſt they did ſo highly value, as that they could not be kept within doors from gathering of it,Queſt. 1. no not upon the Sabbath day; but afterwards they came to loathe it as much as ever before they loved it. And do not we deal ſo with the Covenant?

2.Queſt. 2. Are there not ſome that write againſt it, and that ſay in effect, That the perjury that is committed about it, is rather in taking of it then in breaking of it, and that it was not a right, but a raſh oath? which I ſpeak not only to the ſhame of thoſe that write thus, but alſo to the ſhame of thoſe that ſuffer ſuch things to be written and to go unqueſtioned.

3.Queſt. 3. Are there not ſome that put corrupt gloſſes upon it, and deale falſely in the Covenant? that ſay, that by virtue of the Covenant all Miniſters are bound to renounce their miniſtery, (even that miniſtery which God hath bleſſed and put his ſeale unto by the converſion of thouſands) and either to take it up again by Ordination from the people; or if we finde no warrant in the Word for that way, then to turn Seekers, and to wait till God ſend Apoſtles to ordain Miniſters? And yet theſe men cannot but know that the Parliament in their Ordinance for Ordination of Miniſters, have declared, that this is not the meaning of the Covenant. Others there are that p. 28ſay; That by virtue of the Covanant no man ought to pay tythes to his Miniſter unleſſe he will incurre the ſin of perjury. Theſe men may as well ſay, That by the Covenant no Tenant ought to pay rent to his Landlord, and that no man ought to keep the laws of the Realm. For we challenge our tythes by virtue of the Laws eſtabliſhed, &c. We challenge a ſufficient maintenance by Gods law. But as for the tenth part (though there are ſome that ſay much out of the Scripture for it) yet we require it as due only by the laws of the Kingdome.

4.Queſt. 4. Are there not ſome that deal hypocritically in the Covenant? that take it meerly to ſerve their own turns, to ſave their credits, or to ſave their eſtates, or to hide their malignancy? That are like unto the Samaritans, of whom it is reported, that when the Jewes were in adverſity, they would renounce the Jewiſh religion and all alliance with them: but when the Jewes were in proſperity, then they would pretend kindred, and profeſſe themſelves to be of the Iewiſh Religion. Juſt ſo do many Oxford-malignants deal with the Parliament. While we are in proſperity, they are Covenanters, and for the Parliament. But if ever God ſhould bring us again into a low condition, they would quickly appear to be Anti-covenanters and Anti-parliamenters. I have heard a ſtory of a Gaoler, that being required either to take the Covenant, or to leave his place; he conſulted with his fellow drunkard about it; and he anſwered, That he could not deny but that the taking of the Covenant was a very bitter pill: but ſeeing there was no remedy, his advice was, To ſwallow it down and not to think on it. And ſhall not God be avenged of ſuch a Nation as this?

But the great queſtion, and that which doth moſt nearly concerne us that are here, is;

5.Queſt. 5. Are we not Covenant-breakers? Do we not make the times perilous by our falſifying of our oath and covenant with God?

In our Covenant we ſwear to ſix things.

1.Six things ſworn unto in the Covenant. That we will endeavour to be humbled for our own ſins and for the ſins of the Kingdome. But where ſhall we finde a p. 29mourner in England for his own abominations, and for the abominations that are committed in the midſt of us? It is eaſie to finde a Cenſurer of the ſins of the Land, but hard to finde a true mourner for the ſins of the Land.

Secondly, we ſwear that we will endeavour to goe before one another in the example of a reall Reformation. But who makes conſcience of this part of the Oath? What ſin haſt thou left, or in what one thing haſt thou bin reformed ſince thou tookeſt this Covenant? We read, Ezra 10. 3. That they entred into Covenant, to put away their wives & their children by them: which was a very difficult and hard duty, and yet they did it. But what boſome ſin, what beloved ſin, as dear to thee as thy dear wife and children, haſt thou left for Gods ſake ſince thou tookeſt this Oath? I read Nehem. 5. 13. that the people took an Oath to make reſtitution, which was a coſtly duty, and yet they performed it, ſaith the Text. But alas! where is the man that hath made reſtitution of his ill gotten goods ſince he took this Covenant? I reade, 2 Chron. 15. 16. that King Aſa depoſed his mother Maachah, her, even her, from being Queen, after he had entred into Covenant: and that the people, 2 Kings 11. 18. after they had ſworn a Covenant, brake in pieces all the Altars of Baal thoroughly. But where is this thorough Reformation, this thorough amendment of life? Indeed here is much talk of a Reformation, but little practice of a Reformation. We ſay we fight for a Reformation; but I fear leſt in a little time we ſhould fight away all our Reformation: or if not fight it away, yet we ſhould diſpute it away. For now all our religion is turned into Vtrum's, into Queſtions, inſomuch as that there are ſome that call all religion into queſtion, and in a little while will loſe all religion in the crowd of queſtions. Inter diſputandum veritas, & religio amittitur. There was a time not many years agoe, when God did bleſſe our Miniſtery in the City, to the Converſion of many people unto God; but now there are many that ſtudy more to gain parties to themſelves, then to gain ſouls to God. The great work of Converſion is little thought on. And never ſo few (if any at all) converted as in theſe days wherein we talk ſo much of Reformation. And is this to keep Covenant with God?

p. 303. We ſweare to endeavour to amend the lives, and reforme not only our ſelves, but all thoſe that are under our charge. But where is this Family-reformation? Indeed I reade of Jacob, that when he went to perform his vow and covenant, he firſt reformed his family, Gen. 35. 3. And that Joſhua reſolved (and performed it) for himſelf and his family to ſerve the Lord. And ſo did Joſiah, 2 Chron. 34. And oh that I could adde, And ſo do we! But the wickedneſſes committed in our families, proclaim the contrary to all the world. What Noblemans, what Aldermans, what Merchants family is more reformed ſince the Covenant, then before? We ſpeak and contend much for a Church-reformation; but how can there be a Church-reformation, unleſſe there be firſt a Family-reformation? What though the Church-worſhip be pure, yet if the worſhippers be impure, God will not accept of the worſhip? And if families be not reformed, how will your worſhippers be pure?

4. We ſwear to endeavour to bring the Churches of God in the three Kingdomes, to the neareſt conjunction and uniformity in Religion, confeſſion of Faith, form of Church-government, Directory for worſhip and catechizing, &c. But are there not ſome that write againſt an Vniformity in Religion, and call it an Idoll? Are there not many that walk profeſſedly contrary to this clauſe of the Covenant? There are three texts of Scripture that people keep the quite contrary way. The firſt is, Mat. 6. 34. 31. 25. Take no thought what you ſhall eat, &c. take no thought for to morrw. And moſt people take thought for nothing elſe. The ſecond text is, Matth. 6. 33. Seek ye firſt the kingdome of God and his righteouſneſſe, &c. And moſt people ſeek this laſt of all. The third text is, John 6. 27. Labour not for the meat that periſheth, but for the meat that endureth for ever▪ &c. And moſt people labour not for the meat that endureth for ever, but for the meat that periſheth. As theſe three texts are kept, ſo do many people keep this part of the Oath; for there were never more diviſions and differences in the Church, never more difformity, and pleading againſt Vniformity, then now there is.

5. We ſwear to endeavour the extirpation of Popery, Prelacy, p. 31Superſtition, Hereſie, Schiſme, &c. And yet not withſtanding there are ſome that have taken this Oath, that contend earneſtly for a Toleration of all Religions: which (as I conceive) is as contrary to this clauſe of the Covenant as Heaven is to Hell.

6. We ſwear againſt a deteſtable indifferency and Neutrality in this cauſe which ſo much concerneth the glory of God, &c. And yet how many are there amongſt us that are like unto Gallio, that care not what becomes of the cauſe of God, ſo they may have peace and quiet? That will not be the backwardeſt of all, and yet will be ſure not to be too forward, for fear leſt if the times turn, they ſhould be noted amongſt the chief of the faction? That are very indifferent which ſide prevaile, ſo they may have their trading again? That ſay as the Polititian, That they will be carefull not to come too near the heels of Religion, leſt it ſhould daſh out his braines: And as the King of Arragon told Beza, That he would wade no farther into the ſea of Religion, then he could ſafely return back to ſhoar?

In all theſe ſix particulars let us ſeriouſly ſearch and try our hearts, whether we be not amongſt the number of thoſe that make the times perilous.

The third uſe is for Humiliation. Vſe 3.Let the conſideration of our Covenant-breaking, Of Humiliation.be a heart-breaking conſideration to every one of us this day. Let this be a mighty and powerfull Argument to humble us upon this day of Humiliation.

There are five conſiderations that are exceedingly ſoul-humbling, if God bleſſe them unto us.

1.Five ſoul-humbling conſiderations. The conſideration of the many Commandements of God that we have often and often broken.

2. The conſideration of the breaking of Jeſus Chriſt for our ſins, how he was rent and torn for our iniquities.

3. The conſideration of the breaking of the bread, and the pouring out of the wine in the Sacrament, which is a heart-breaking motive and help.

4. The broken condition that the Kingdome of England, Scotland, and Ireland, and that Germany is in at this time.

5. The many Vowes and Covenants that we have broken; our Sacrament-Covenants, our Faſting-Covenants, our Sick-bed-covenants. p. 32And eſpecially the conſideration of our often breaking of our Nationall-covenant which you come this day to renue. This is a ſin in Folio, a ſin of a high nature: and if ever God awaken conſcience in this life, a ſin that will lye like a heavie Incuba upon it. A greater ſin then a ſin againſt a Commandement, or againſt an Ordinance. A ſin not only of diſobedience, but of perjury. A ſin of injuſtice, of ſpirituall adultery. A ſin of Sacriledge. A ſin of great unkindneſſe. A ſin that makes us not only diſobedient, but diſhoneſt. For we account him a diſhoneſt man that keeps not his word. A ſin that not only every good Chriſtian, but every good Heathen doth abhorre. A ſin, that not only brings damnation upon us, but caſteth ſuch into horrible diſgrace and reproach upon God, that it cannot ſtand with Gods honour not to be avenged of a Covenant-breaker. Tertullian ſaith, that when a Chriſtian forſakes his covenant, and the colours of Chriſt, and turnes to ſerve as the Devils ſouldier, he puts an unſpeakable diſcredit upon God and Chriſt. For it is as much as if he ſhould ſay; I like the ſervice of the Devill better then the ſervice of God. And it is juſt as if a ſouldier that hath waged war under a Captaine, and afterwards forſaking him turnes to another, and after that, leaves this other Captaine and returns to his former Captain. This is to preferre the firſt Captain before the ſecond. This makes God complaine, Jer. 2. 4. What Iniquity have your Fathers found in me that they are gone far from me, &c. And in the 11 verſe, Hath any Nation changed their Gods, which are yet no Gods? but my people have changed their glory for that which doth not profit. Baſil brings in the Devil inſulting over Chriſt, and ſaying, I never created nor redeemed theſe men, and yet they have obeyed me, and contemned thee, ô Chriſt, even after they have covenanted to be thine. And then he addes, Equidem ego iſtam futuram adverſus Chriſtum gloriationem hoſtis inſolentem gravius longè eſſe ſtatuo quam Gehennae ſupplicia. That is, I eſteem this inſulting of the Devill over Jeſus Chriſt at the great day, to be more grievous to a true Saint, then all the torments in hell. A ſaying worthy to be written in letters of gold. Seeing then that covenant-breaking is ſo great an abomination, the Lord p. 33give us hearts to be humbled for this great abomination this day. And this will be a notable preparation to fit you to the renuing of your Covenant. For we reade that Nehemiah firſt called his people to faſt, before he drew them into a Covenant. According to which pattern you are here met to pray, and faſt, and humble your ſoules for your former covenant-breaking; and then to binde your ſelves anew unto the Lord our God. As wax when it is melted will receive the impreſſion of a ſeal, which it will not do before: So will your hearts when melted into godly ſorrow for your ſins, receive the ſeal of God abidingly upon them, which they will not do when hardned in ſin.

Is every man that ſins againſt the Covenant to be accounted a Covenant-breaker, Object.and a perjured, ſacrilegious perſon?

By no means.Anſw. For as every failing of a Wife doth not break the Covenant between her and her Husband; but ſhe is to be accounted a Wife till ſhe by committing adultery break the Covenant. So every miſcariage againſt the Covenant of grace, or againſt this Nationall covenant, doth not denominate us in a Goſpell-account Covenant-breakers. But then God accounts us according to his Goſpel to break covenant, when we do not only ſin, but commit ſin againſt the Covenant, when we do not only ſin out of weakneſſe, but out of wickedneſſe; when we do not only faile, but fall into ſin: when we forſake & renounce the Covenant, when we deale treacherouſly in the Covenant, and enter into league and covenant with thoſe ſins which we have ſworn againſt. When we walk into Anti-covenant paths, and willingly do contrary to what we ſwear; then are we perjured, & unjuſt, and ſacrilegious, and guilty of all theſe ſins formerly mentioned.

The fourth Uſe preſents unto you a Divine, Vſe 4. An exhortation unto Covenant keeping.and therefore a ſure project to make the times happy. And that is, Let all Covenant-takers labour to be Covenant-keepers. It hath pleaſed God to put it in your hearts to renue your Covenant. The ſame God inable you to keep Covenant. It is ſaid, 2 Chron. 34. 31, 32. The King made a covenant before the Lord, &c. And he cauſed all that were preſent in Jeruſalem and Benjamin to ſtand to it. And 2 Kings 23. 3. The King ſtood by a pillar and made a covenant before the Lord, &c. and all the people ſtood to the covenant. This is your duty, not only to take the Covenant, but to ſtand to the Covenant; and to ſtand to it, maugre all oppoſition to the contrary. According page missing p. 34to ſeek the Lord God of their fathers, &c. That whoſoever would not ſeek the Lord God of Iſrael, ſhould be put to death, whether ſmall or great, whether man or woman. For it is not the taking, but the keeping of the Covenant that will make you happy. God is ſtiled, A God keeping covenant, Deut: 9. 4. Neh. 1. 5. O that this might be the honour of this City! That we may ſay of it, London is a City keeping covenant with God. Great and many are the bleſſings entailed upon Covenant-keepers. Exod. 19. 5, 6. Now therefore if you will obey my voice indeed, and keep my covenant, then you ſhall be a peculiar treaſure unto me above all people: for all the earth is mine: And ye ſhall be unto me a kingdome of Prieſts, and an holy Nation, &c. Pſal. 25. 10. All the paths of the Lord are mercy and truth unto ſuch as keep his covenant, &c. Pſal. 15. 4.

There are three Covenants I ſhall perſwade you in an eſpeciall manner to ſtand to.

1.Epecially to keep, 1. The Covenant we made to God in baptiſme. The covenant you made with God in Baptiſme. A Chriſtian (ſaith Chryſoſtome) ſhould never ſtep out of doors, or lye down in his bed, or go into his cloſet, but he ſhould remember that word Abrenuncio; that is, He ſhould remember the time when he did renounce the Devill and all his works. Oh let us not forget that which we ought alwayes to remember! Let us remember to keep that Covenant, as ever we deſire God ſhould remember us in mercy at the great day.

2.2. The covenants we have made in our affliction. The covenants which we have made unto God in our afflictions. Famous is that paſſage of Pliny in one of his Epiſtles to one that deſired rules from him how to order his life aright. I will (ſaith he) give you one rule which ſhall be inſtead of a thouſand; Vt tales eſſe perſeveremus ſani, quales nos futuros eſſe profitemur infirmi. That we ſhould perſevere to be ſuch when we are well, as we promiſe to be when we are ſick. A ſentence never to be forgotten. The Lord help us to live accordingly.

3.3. The ſolemne League & Covenant. The covenant which you are to take this day. The happineſſe or miſery of England doth much depend upon the keeping or breaking of this Covenant. If England keep it, England by keeping covenant ſhall ſtand ſure, according to that text, Ezek. 7. 14. If England break it, God will break England in pieces. If England ſleight it, God wil ſleight England. If England forſake it, God will forſake England. And this ſhall be written upon the Tombe of periſhing England: Here lieth a Nation that hath broken the page missing p. 35That it is the brand of a Reprobate to be a Covenant-breaker, &c. It is the part of a Foole to vow, and not to pay his vowes. And God hath no delight in the ſacrifice of fools. Better not vow, then to vow and not to pay, Eccl. 5. 4, 5. It is ſuch an high prophanation of Gods Name, as that God cannot hold a Covenant-breaker guiltleſſe. It is perjury, injuſtice, ſpirituall adultery, ſacriledge, &c. And the very lifting up of your hands this day (if you do not ſet heart and hand on work to keep covenant) will be ſufficient witneſſe againſt you at the great day. We reade, Gen. 31. 44, 45, 46, 48, 49, 52, 53. That Jacob and Laban entred into a covenant, and took a heap of ſtones, and made them a witneſſe, & ſaid, This heap is a witneſſe, &c. And they called the name of the place Mizpah: The Lord watch between me and thee, &c. The God of Abraham judge betwixt us, &c. Such is your condition this day. You enter into Covenant to become the Lords, and to be valiant for his truth, and againſt his enemies. And the very ſtones of this Church ſhall be witneſſe againſt you, if you break covenant. The name of this place may be called Mizpah. The Lord will watch over you for good, if you keep it, and for evill, if you break it. And all the curſes contained in the book of the Covenant ſhall light upon a willing Covenant-breaker. The Lord faſten theſe meditations and ſoul-awaking conſiderations upon your hearts. The Lord give you grace to keep cloſe to the Covenant; & in keeping of it to keep God and a good conſcience, w^th are both loſt by covenant-breaking.

There are ſix things which I ſhall perſwade you unto in purſuance of your Covenant.6. Things to be done in purſuance of our Covenant.

1. To be humbled for your own ſins, and for the ſins of the Kingdome; & more eſpecially, Becauſe we have not as we ought valued the ineſtimable benefit of the Goſpel, that we have not laboured to receive Chriſt in our hearts, nor to walk worthy of him in our lives, which are the cauſes of other ſins and tranſgreſſions ſo much abounding amongſt us. Goſpel-ſins are greater then legall-ſins, and will bring Goſpel-curſes, which are greater then legall-curſes. And therefore let us be humbled according to our Covenant for all our Goſpel-abominations.

2. You muſt be ambitious to go before one another in an example of reall reformation. You muſt ſwear vainly no more, be drunk no more, break the Sabbath no more, &c. You muſt remember what David ſaith, Pſal. 50. 16. But unto the wicked God ſaith, What page missing duplicate page p. 34duplicate page p. 35p. 36inſtruction, and caſteſt my words behinde thee. To ſin willingly after we have ſworn not to ſin, is not only to ſin againſt a Commandement, (as I have ſaid) but to ſin againſt an Oath; which is à double iniquity, and will procure a double damnation. And he that takes a Covenant to reform, and yet continueth unreformed, his Covenant will be unto him as the bitter water of jealouſie was to the woman guilty of adultery, which made her belly to ſwell and thigh to rot, &c. Numb. 5. 22.

3, You muſt be careful to reform your families according to your covenant, and the example of Joſhua, and Jacob, and the godly Kings forementioned.

4. You muſt endeavour according to your places and callings to bring the churches of God in the three Kingdoms to the neareſt conjunction & uniformity in religion, &c. O bleſſed Vnity! how comes it to paſſe that thou art ſo much ſleighted and contemned? Was not unity one of the chief parts of Chriſts prayer unto his Father when he was here upon earth? John 17. 11. Is not unity amongſt Chriſtians one of the ſtrongeſt arguments to perſwade the world to believe in Chriſt, John 17. 21. Is it not the chiefe deſire of the holy Apoſtles, that we ſhould all ſpeak the ſame things, and that there ſhould be no diviſions amongſt us, but that we be perfectly joyned together in the ſame mind & in the ſame judgement? 1 Cor. 1. 10. Phil. 2. 1, 2, 3, &c. Is not unity the happineſſe of heaven? Is it not the happineſſe of a City to be at unity within it ſelf? Is it not a good & pleaſant thing for brethren to dwell together in unity? How comes it then to paſſe that this part of the Covenant is ſo much forgotten? The Lord mind you of it this day! And the Lord make this great & famous City a City of holineſſe, and a City at unity within it ſelf! For if unity be deſtroyed, purity will quickly alſo be deſtroyed. The Church of God is una as well as ſancta. It is but one church as wel as is it a holy church. And Jeſus Chriſt gave ſome to be Apoſtles, ſome Evangeliſts, ſome Prophets, ſome Paſtors and Teachers, &c. till we all come to the unity of the faith. Not only to the purity, but to the unity of the faith. The government of Chriſt is appointed for the keeping of his Church in unity as well as purity. Thoſe things which God hath joyned together, let no man put aſunder. That government which doth not promote unity as well as purity, is not the government of Chriſt. Oh the miſery of that kingdom where Church-diviſions are nouriſhed and fomented page missing p. 37Would it not be a ſad thing to ſee twelve in a family, and one of them a Presbyterian, another an Independent, another a Browniſt, another an Antinomian, another an Anabaptiſt, another a Familiſt, another for the Prelatical government, another a Seeker, another a Papiſt, and the tenth it may be an Atheiſt, the eleventh a Jew, & the twelfth a Turk? The Lord in his due time heal our diviſions, & make you his choice inſtruments according to your places, that the Lord may be one, & his name one in the three kingdoms!

5. You muſt endeavour in purſuance of your Covenant to extirpate Popery, Prelacy, Hereſie, Schiſme, Prophaneneſſe, & whatſoever ſhall be found contrary to ſound doctrine and the power of godlineſſe, &c. That ſo this City may be a City of holineſſe, unity, and a City of truth, as is prophecied of Jeruſalem, Zach. 8. 3. Oh bleſſed truth, how is it that thou art ſo lightly eſteemed on! Is not truth more precious then gold, and more to be prized then Rubies? Are we not to buy the truth and ſell it not? Did not Chriſt come into the world to bear Witneſſe to the truth? Did not grace and truth come by Ieſus Chriſt? Is not Chriſt the way, the truth, and the life? How is it then that truth is fallen in the ſtreets, and equity cannot enter? how is it that truth faileth, and he that departeth from evill maketh himſelf a prey? Eſay 59. 14, 15. How is it that men bend their tongues like bowes for lies, Jer. 9 3.Jer 9:3but they are not valiant for the truth upon earth? The Lord make you lovers of truth and peace.

6. You muſt take heed of that curſed monſter of Indifferency & Neutrality. Study theſe ſix texts of Scripture, Judg. 5. 23. Judg. 8. 6, 7. 16. Deut. 23 3, 4. Jer. 48. 10. Mat. 12. 30. Mar. 8. 38. O that theſe Scriptures were written in your hearts with a pen of iron! A Neuter in Gods cauſe is a lukewarm Chriſtian, whom God will ſpue out of his mouth; he is a dead member of Chriſts body, fit to be cut off. Oh that the Lord would raiſe up your hearts this day (Right Honourable, Right Worſhipfull, and Well beloved) to a high pitch of zeal for him and his cauſe! God hath made you inſtruments to do wonderfull things for this kingdom: you have been the Saviours of the kingdom; you have vindicated the liberties of the Parliament, and your own liberties; and the Kings army by your means in a great meaſure is brought very low. But yet as Chriſt ſaid to the young man, ſo do I to you: There is one thing wanting: and that one thing is the one thing neceſſary; The Church is unſetled, Diſcipline unerected, Religion is tottering. For Zions page missing p. 38ſtir up your zeal and your ſtrength. Uſe your intereſt and your power in an orderly, and regular, and peaceable way according to your places. And what can you not do?

You have ventured one arrow already, ſhoot another, and if that miſcarry, ſhoot another, you will ſpeed at laſt. He that cuts down a tree though he cuts it not down at the firſt and ſecond blow, yet the firſt and ſecond and third blow prepare to the ſpeeding blow, to that blow that cuts it down. You have delivered one petition already, deliver another, and if that ſpeed not, deliver another. The ſpeeding petition will come at laſt. In a word, doe your duties according to your oath, and according to your capacities, (and all in a regular way) and leave the iſſue to God.

But ſome will ſay,Queſt. How ſhall I doe to get up my heart to this high pitch that I may be a Covenant-keeper?

I will propound theſe four helps.Anſ.

1.Four helps to keep the ſolemn League & Covenant. Labour to be always mindefull of your Covenant, according to that text, 1 Chron. 16. 15. God is always mindfull of his Covenant. It was the great ſin of the people of Iſrael, that they were unmindfull of the Covenant, Neh. 9. 17. They firſt forgat the Covenant, and afterwards did quickly forſake it. He that forgets the Covenant, muſt needs be a Covenant-breaker. Let us therefore remember it, and carry it about us as quotidianum argumentum, The Covenant muſt be a daily argument againſt ſin, & a daily weapon to beat back all temptations.and quotidianum munimentum. Firſt, let us make the Covenant a daily argument againſt all ſin & iniquity, and when we are tempted to any ſin, let us ſay, I have ſworn to forſake my old iniquities: and if I commit this ſin, I am not onelyonly a Commandement-breaker, but an Oath-breaker; I am perjur'd. I have ſworn to reform my family, and therefore I will not ſuffer a wicked perſon to tarry in my family. I have ſworn againſt neutrality, and indifferency, and therefore I will be zealous in Gods cauſe, &c. Secondly, let us make this Covenant a daily muniment, and armour of defence, to beat back all the fiery darts of the Devill. When any one tempts thee by promiſe of preferment to doe contrary to thy Covenant, or by threatning to ruine thee for the hearty purſuing of thy Covenant, here is a ready anſwer; I am ſworn to doe what I doe, and if I doe otherwiſe, I am a perjured wretch.

This is as a wall of braſſe to reſiſt any dart that ſhall be ſhot againſt thee for well-doing according to thy Covenant. Famous page missing p. 39he required aid of him againſt the Romanes. When I was 9 years old (ſaid he) my Father carried me to the Altar, and made me take an Oath to be an irreconciliable foe to the Romanes. In purſuance of this Oath, I have waged war againſt them thoſe. 36 years. To keep this Oath I have left my Country, and am come to ſeek aid at your hands, which if you deny, I will travell over all the world to finde out ſome enemies to the Romane State. Odi, odioque ſum Romanis. If an Oath did ſo mightily operate in Hannibal, let the Oath you are to take this day, work as powerfully upon you; And make your Oath an argument to oppoſe perſonall ſins, and family ſins, and to oppoſe Hereſie, Schiſme, and all profaneneſſe, and to endeavour to bring the Churches of God in the three Kingdomes to the neereſt conjunction, and uniformity, &c. And let this Oath be armour of proof againſt all temptations to the contrary. And know this one thing, that if the Covenant be not a daily argument and muniment againſt ſin, it will become upon your breaking of it, quotidianum teſtimonium, & aeternum opprobrium. A daily witneſſe againſt you, as the book of the law was, Deut. 31. 26. and an everlaſting ſhame and reproach unto you and yours.

2. Let us have high thoughts of the Covenant. Actions, and affections follow our apprehenſions. If thy judgement be beleapred with a corrupt opinion about the Covenant, thy affections and actions will quickly be beleapred alſo. And therefore you ought to endeavour according to your places, that nothing be ſpoken, or written, that may tend to the prejudice of the Covenant.

3. You muſt not take it in your owne ſtrengths, but in Gods ſtrength. As it is taken in Gods preſence, ſo it muſt be taken with Gods aſſiſtance, with ſelfe-abaſing, ſelfe-denying, ſelfe-humbling hearts; you muſt take it joyfully and tremblingly; rejoycing in God and in his ſtrength, and yet trembling for fear of your own unworthineſſe and unſtedfaſtneſſe in the Covenant.

4. You muſt take heed of the curſed ſin of ſelfe-love, which is placed in the fore-front as the cauſe of all the Catalogue of ſins here named; Becauſe-men are lovers of themſelves, therefore they are covetous, &c. and therefore they are Covenant-breakers. A ſelfe-ſeeker cannot be a Covenant-keeper; this is a ſinne that you muſt hate as the very gates of hell.

page missing p. 40of my Sermon to ſpeak on: but the time and your other occaſions will not permit. There is a naturall ſelfe-love, and a divine ſelfe-love, and a ſinfull ſelfe-love. This ſinfull ſelf-love is when we make our ſelves the laſt end of all our actions, when we ſo love our ſelves, as to love no man but our ſelves, according to the Proverb, Every man for himſelf, &c. When we pretend God and his glory, and the common good: but intend our ſelves, and our own private gain and intereſt; when we ſerve God upon politique deſignes; Of this ſinfull ſelf-love the Apoſtle ſpeaks, Phil. 2. 21. For all ſeek their own, and not the things of Jeſus Chriſt. And if we had a window to look into the hearts of moſt people, we ſhould finde their hearts made up all of this Idolatrous ſelfe-love. Men deal with God as it is reported of Cnidius a great Architectiſt, who building a ſumptuous Watch-Tower for the King of Egypt (a Tower to diſcover the rocks to Mariners) ſuch was his craft, that he cauſed his own name to be engraven'd upon a ſtone in the wall, in great letters, and over that ſtone he cauſed it to be plaiſtered with lime and mortar, and upon the outſide wrote the name of the King of Egypt, as pretending that he ſhould have all the honour. But here was his cunning: he knew that in time the water would conſume (as it did) the plaiſtering, and afterwards his own name and memory ſhould appear and abide. Juſt ſo doe moſt people deal with God and with his religion, and with the publique. If we looke without doors, we ſhall ſee nothing written but pro bono publico, &c. All their diſcourſe is for the better promoting of Godlilineſſe: but if we could look within, we ſhould ſee written, Pro bono privato, &c. All their deſignes are for to promote themſelves. They monopolize and ingroſſe all to themſelves, as if made for themſelves. Where this ſinfull ſelf-love dwels, there dwels no love to God, no love to thy brother, no love to Church nor State. This ſinfull ſelf-love is the Caterpillar that deſtroyeth Church and Common-wealth. It is from this ſinfull ſelf-love that the publique affairs drive on ſo heavily, and that Church-government is not ſetled, and that our Covenant is ſo much neglected. Of this ſin I cannot now ſpeak: but when God ſhall offer opportunity, I ſhall endeavour to uncaſe it before you. In the mean time, the Lord give you grace to hate it as hell it ſelf.

End of the text · Edmund Calamy, The Great Danger of Covenant Refusing and Covenant Breaking (1646)