Cl
L- /
THE
GREAT DANGER
OF
Covenant-refufing,
AND
Covenant-breaking .
Prefented
In a Sermon preached before the Right Honorable
THOMAS ADAMS Lord Mayor, and the Right
Worfhipfull the Sheriffes , and the Aldermen his
Brethren, and the reft of the Common-c ounce II of the
famous City of London, Jan. 14. 1645.
Upon which day the folemne League and Covenant
was renued by them and their Officers with prayer and fafting at MICHAEL Bafinjbawy LONDON.
B Y
E D M u H D C A L A M Y, B. D. and Paftor of jftdtrmAftburi LONDON.
A/~! ^
PsAi.76. ii. Vw> and pay unto the Lwd, your God. «i
EC ct. 5.4,5. w\m tbou vtwefi a Vow unto God 3 deferre not to pay it , for bt bad) nopleafwc in ftoles > fay that which thott haft vowed. Better it is that tboujbouldeft not vow, then that thoujbeuldeft vow find not pty
L 0 N D O N ,
Printed by M. J*. ht Chrifloffar Meredith at the figne of the Crane in P^/j-Church-yard. 1646.
TO THE
RIGHT HO NO VR ABLE
Thomas Adams Lord Mayor, and
to the Right Worfliipfull the Sbiriffis
and the Aldermen his brethren, and
the reft of the Common-CouncelL
Read in the Book o£Nehewiah , that when the walloftferttfalem was in building, c he folders met withfo much oppopticn, that they were forced to build with their wea- fonsm one hand , and with their working tools in the other. They had enemies from without, and they had fccret enemies amongft themfelves. They met with many difcouragements $ but God carried them through all , and at laft they finiflied the wall to the confufion of their enemies, and the rejoycing of their friends. Nehewiah's condition is our condition. The Difcif line and Government of the Church, is to the Church as a wall is to a City, hcitj without wals is cxpofed to every enemy : fo is the Church without a Government. This j*4#isnowin building: the Parliament ( bleffed be God) hath contributed very much to this building 5 but yet we meet with mountains of oppofition>and with many difcouragements. Our enemies fay, What dot theft feeble Prtsbyttrians weane * will they fortife thew- will they make an end in a day f mH they revive A 2 the
The Epiftle Dedicatory.
the Jlonesout of the heaps of the rubbifb which are burnt? Even that which they build, if a Fox goe up, he /halt even break down their {lone-wall. Our enemies alforaife falfe reports to weaken the hands of the builders , and to make us afraid, as they did, Neh.6.6. 10. They fay, that the Presbyterian Government ( which is the Government that comes neereft the Word, and the Government of the heft Reformed Churches,) will prove Tyrannic afl , and Efifcoffill. And that it is better to be under one Bijhop then under a hundred. But weanfwer,as Nehcmiah&A, Neh. 4, 4. Hear o our God, for we are defpifcd^ and turn their reproach upon their own head. And as Neh. 6. 9. Now therefore ^ o cur God, jtrengthen our hands. But that which is worfer then this, is •, that our feeming friends feek to undermine us,andtoterrifie us, and fay, i&Neh. 4. 1 1 . They fiall not know , neither fee , till we come in the rnidft among them, and flay them^ and caufe the work to ceafe. And others are ready to difcourage us, and fay as it is, Neh. 4.10. ^#/Judah faidy Theftrength of the bea rers of burdens is decayed^ and there is much rubbift ^ fo that wee are not able to build the wall. It is impoffible (fay fome) to purge our Churches according tother///^ they are fo full oirMiJh, and therefore it is better and fafer to ftudy Separation from, rather then Reformation of our Churches. But yet notwithftanding all thefe op- pofitions, and difcouragements , I doubt not but God Almighty will in his due time finilh this wall of his, and fo perfeft his own work, that all the enemies there of ihall caft down their eies> and perceive that this work wa( wrought of our God, Nch>6.i6.
For the effe&ing of this blefTed work, God hath raifed us up a happy Parliament. And alfb God hath raifed you up {Jtigbt Howwablc, Right Wtrfbipftllj and the reft
The Epiftle Dedicatory,
of the Common Coxncell} and hath raifed up to ftrengthen our hands to this work, and to build the wall together with us, (each of us in our places) that foche Cbwch miy no longer lye wafte , and open to all Errors and Hirefies^ and that we may be no lon ger a reproach to all other reformed Churches. This work by your help will quickly bee finifhed, as it is written, Neh. 4. 6. So we built the wall, and all the wall was]oyned together unto the half thereof, for the people had a, minde to the work.
The times wherein you li ve are indeed very trouble- fome : but be not difcoiiraged 5 for it is foretold, Dan. 9.25. 'That the wallof^erujalemfiall be re-built^ even in troublow times. And let me fay to you as Mordecai to Eflher, Efther^.. 14. Who knoweth whether God hath not raifed yw up to be Mayor 5 to be Sheriff's , Aldermen> and Common Councell men for fuch a time as this is ? Go on courageoufly, and G$d will trouble thofe that trouble you, and bring good to you, and to the C^m-Aoutof thefe troubles. We reade of the Pool of Bethefda, that when then^ftrwasm^/ft/, then it became a healing water. The untroubled water , was an unhealing water. So will God doe with you •, he will make the troubled waters ofihzSanffMry to become healing waters: Info- much as weall fhall fay, Periifiemu* nifi periiftemus • We fliould have been undone had we not been undone. One- iy be jtrgng and of a goed courage: I fay it again, be Jtrong and of a good courage. I fay it the third time ( for fo did God to fofhua'm 4 vcrfes , fofiuab i. 6} 7,8, 9. Beflrwgof a good courage. The Lord hath made you inftruments to doe much good for Church and State •> the fame God make you every day more and more inftru- mentalK
A 3 And
TheEpiftlt Dedicatory.
And be not terri Here fits and Errors that are in the City. For as when the wall of zpernfalem was once built, all their enemies did immediately vanifh into nothing, Neh.6.i 6. So when the W/0/f/tfC^r^ fhall be once ereded, I doubt not but ttekprodigiou* errottrs will all vanifh.
And as when the Sunarifeth, all
their dens 5 fo when the bright Sun of Chrifts kingly go vernment fhall appear in our Horizon, I truft all thefe beaftly erroitrs will betake themfelvestotheir^/of^- fcurityv&& oblivion* It was faid of Augujtw , that when he was firft Etnper our \\zfo\\n& Rome in z poor condition^ but he left it in * glorious condition ^ Invent* Uteritiam^ fed reliqttit marmoreatn. My prayer fhajl be (and oh that God would hear me/J that you may be able to fay, When I was firft May or s or firft Sheriffe,w firft Common-councell man, I found theC/'ty a City full tfdfaifiony full offro- fanenefle fall terrors and herefies*, but now I fhall leave it full of truth, full ofholwefle, and a City at unity within itfelfe. Invent lattritiam^ reliqui marmoream+
For the better bringing of this to pafTe, you did lately rzmzyQmfolemncLeagtte and Covenant*, at which time this enfuing Sermon was preached* Since which time, not only the Sermon, butthe/Vwto-ofit, hath under gone many harjh and bitter cenfares. It is the wickedneffe of thefe dayes to build their own defignes upon the ruine of other mens good name. But furely God will never pro- fper fuch bloody pratfifes. It is faid tfAntiochw^ a wide perfon, Dav.ii.iS. That hi* heart Jhali be againft the holy Covenant. We have many amongft us, that in this arc like unto Antiocbtts, whofe hearts, tongues, and hands > are not only againft our folemne League and Covenant-, but agaanft all that preach for it, or write in the defence of it.
There
7 be Epiftle Dedicatory,
There is indeed a Covenant that feme do much contend for,and make the very form of a particular CA*rfA, with out which a Church cannot be a true Church y which is called a Church-covenant. For my part, I conceive that whofoever fhall fay, that a Church-covenant (I meane an oath cxpreffed by formal words)! s v&Qrdinanct tfchrift, and necefTary to the very being of a vifible Church $ doth not only un-church moft of the Churches oftfefa Cbrtft^ but doth alfo fee up his own invention for an ordinance tfchrift. In the New Teftament we reade of no fuch Church-oath at the admiffion of Members. And there is no place in the old Tejlawent (for ought I could ever reade) that fpeaks of a Church-oath to betaken at our ad miffion into Cburcb-fellwjhip. Indeed we have mention made of a National Covenant 5 and of the Covenant of grace, and Qfjiibfcribing with our hands unto the Lord. But what are thefeto a Church-oath-, without which, no man is to be accounted a Church-member^ to have right to the fe ales of the covenant of grace ? To urge this as an Ordinance of Ctrijtjs to fet our/0/Ki by Godsfojis^ and our- threshold by GodsthrejholdtEzek.^.Z. But if I fhould expatiate any further in this point 5 I fliould exceed the limits of an Epiftle 5 and therefore I forbear.
My hearty defi re is, That this Covenant which you have now taken the fecond time, may be carried about you in continuall remembrance. And that it may (erve in ftead of a thoufand Arguments to make you zealoufly ferviceable5 to GW,to Church, and State. It is reported ofThefeus.) that he was fo taken with the wonderful! works of Hercules , that he could not flcep for thinking Q£ t\\z wonders of Hercules -^ andwhenheflept, hz dreamt of Hercules wonders^ and was never fatisfied till he had imitated him in working wonderful! things alfo. And
The Epiflle Dedicatory.
it is alfo related vtThemiftocles 5 that he had al wayes in his thoughts by night and by day , the victories of Mil- tiades, and this made him infatiable till he had imitated him. Oh that you would thus dealc with the Covenant ! That you would think of it in your bid, in your r/0/#/3 In your walks • and think of what particulars you have fworn unto , and never leave thinking untill you have fully performed your oath and Covenant. And if you keep Covenant with God, the great Cod will keep Covenant with you, and all the blej sings of the Covenant which are mentioned in the book rfGod, which is the book of the Covenant yftu\\\te your portion for ever and ever. Which is the prayer of
Your much obliged Spirituall Servant
EPM.CALAMY.
The great danger of Covenant-refufing, and Covenant-breaking.
2 T i M. 3.3. • — Truce-breakers; or, Covenant-breakers.
On are here met this day, to humble your foules before the Lord, and to renue your folemne League and Covenant ; I fay, to renue it , and take it the fecond time. It is no unufuall thing for the people of God to repeat and reiterate their Vows and Covenants. The great and folemne vow which we made to Cod in Baptifmey is renued every time we come to the L ord? Suffer. And upon every Faft day wee binde our felves anew to GWby Covenant. The people of Ifrael entred into covenant, Ezra 10.3 . And the fame peo- ple(as Chronologers obfervejdid re-engage themfelves in the fame Covenant, Neh.io. The Scripture tels us, that Almighty God did * fix times make one and the fame covenant with A- brabam^ and fware the fame covenant twice to Ifaac, Gen. 26.4.34. And therefore blelfed be the great God who hath put it into your hearts to engage your feives a fecond time into a Nationall Covenant*
There wzfixreafons- to juftifie this day es folemnity before God and all that require fatisfaction about it.
i . Becaufe thisNationa/l Covenant hath been a long time as it were dead and buried and quite forgotten amongftmoft
B people,
Compare Ezra 7. 7. with Neb. i.i. * Gen. 1 2.3.7.
«"!•!*•
15. 18.
17.7,8. Gen. 2 2. 1 3.
Six-Reafonsto juftifiethere- nuing of the Covenant.
The great dtwger of Covenant-refit fing,
people. And therefore it is high time to raife it out of the grave of forgetfulnefle : and I hope this day will be to the Covenant a* a Refit rrettion from the dead.
2. Becaufe of the great fcorn and contempt that is caft upon it by divers forts of people. The Atalignants c%\\ it a confpiracy • others, though not Malignants, yet mzllgne the Covenant, and call it 3.fnar entrap, a temptation, and account it a figne of a tender confcience to boggle at it, and of a loofe conference to fwallow it without Temple. And therefore to vindicate the honour and reputation of the Covenant, and to wipe off the afperfions that are caft upon it, you doe well to take it the fecond time.
3. Becaufe there are fome that do openly profefle their forrovv that ever they took it, and would fain recant and retracT: what they have done. And therefore to manifeft that you are ftillof the fame judgement, and that you doe not repent of what you have done, you doe well to take it the fecond time.
4. Becaufe of the proneneffe that is in all men (even the bed of men) to breat^covenant with God. A Covenant in deed is a golden Girdle to t y e us faft to God-y it is a joyning and glewing our felves to the Lord. The word o§x,@- which fignifi- eth an Oath, comes from I pa<§- which fignifieth a Hedge. An Oath and Covenant is&ftrong hedge to keep us from break ing out into difobedience. It is an entring into bond, to be come the Lords ; it is a binding our felves apprentice to Gad. VolnntM (faith Aquinas) per votttm iwmobiliter firmatur in bonum. But yet notwithstanding, the nature of the beft man is very apt to ^m^thefe bonds , and to run away from his great Lord and Maft er , to fuffer this Hedge to decay , and this golden girdle to ioofen and untye, and to disjoyneznA. #»£/?W himfelf from God. Andtherefore itisnot only.com- mendable, but very neceflary (and for this caufe you are met this day) to enter into bond the fecond time, to binds andin- rott your felves again unto the Lord ; to make up this hedge, to tye this golden girdle yet fafter, and to joyn and glew your felves once more unto the Lord in a perpetuall Covenant s^ver to be forgotten. It is reported of BijQ^op Hooper, that
when
when he was at the (take to be burnt, the Officers offered to tye him to the (lake : but he faid , You need not tye me, for that God that call'd me hither will keep me from (lining ; and yet becaufe I am partly fleih, I am willing you fhould tye me faft, left I fhould ftir. So may the beft Chriftian here prc- fent fay : Lord I am carnally fold under finne , I have broken thofe golden cords of the Covenant with which I have tyed my felfe unto thee. Though I am fpirit, yet amljfo-ySalfo. And therefore I come to binde my felfe anew. As Btliiqb dealt with Sampfon, &c. fo do I dedre to deale with my felfi and to tye my felf yet fafter and fatter to God, if by any meanes I might be kept firme to him.
5. Becaufe of the many gloriom deliverances and falvati- ons which God hath vouchsafed unto us. For ftnce June laft, we have had about 60 confiderable blefllngs and mercies, which all are as 60 Arguments to call upon us not only to renue our thankfolneffe, but our Covenant aifo. Thus the people oflfrael) when God had delivered them out tf Egypt, renued their Covenant at Horeb, Exod.iQ. And when they were delivered from their Wilderneffe-enemies, Deut.ig; And the fame people did afterwards, when God had given them the poffeilion of Canaan, re-oblige themfelves by a co venant, fofl. 24.
6. Becaufe of thejW 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 Chriftlyedefolate, Church-reformation is obftrufted, Chtirch-Difcipliae unfetled, Church-divifions increafed. The famous City of London is be come an Amfterdam, Separation from our Churches \scounte~ nanced, Toleration is cried up. Authority lyeth afleep. And therefore it is high time to take the Covenant -again , that fo you may endeavour with renued ftrength , as one man, vigo- roufly and courageoufly, for the^ fetling of the tottering Ark according to the fphere of capackie in which God hath put you* You {hall reade in Scripture, that the people ofGW did never any great fervice for the Church till they renued tMtCtaBttcrf*; and you {hall never read but that they did very great and glorious fervkes for the Chwch, after the ro
B a tilling
'The gnat danger o
nuing of their covenant wtth God. In Zerubbabels time the Temple-work ceafed for manyyeares; but after Ezra and Nchemiah caufed the people to enter into covenant with God, it went on profperoufly and uninterruptedly. What famous things did the people of God after Jehojada had drawn them into a covenant 1 2 Kings 1 1 .7.18. AH the peo ple of the Lord-went into the boufe of Baal* and brake it dorcne^ his Altars and his Images brake they in pieces throughly y&c. The like we reade of Afa, 2 Chron. 1 5 , 1 4,1 5, 1 5. and of King fofiah, 2 Chron. 34.3 1 ,3 ; 2,3 3. And thus I doubt not but you will endeavour to do in an orderly way according to your places.
Thefe are the Arguments to juftifie this dayes work before God to all the Chriftian world.
To help you in this, fo pious, fo Chriftian, fo neceflarv, fo folemne a bufmefle, I have chofen this Text. In the begin ning of the Chapter the Apoftle tels us the condition that the Church of God fliould be in, in the laft dayes. This know alfoy that in the laft dayes fcrilow time foallcome. In the fe- cond Verfe he tels us the reafon why thefe times fliould be fpfch hard and dangerous times; For menjballhe lovers of them- fetves, covetoits, &c. The reafon is not drawn from the mi- feries and calamities of the laft times, but irom the fins and iniquities of the laft times. It it pn and iniquity that makes Ifay 41*14'% times truly perilous* Sin, and finonely, takes away Gods ludg. 6,'is.'" ' ^ove an(* favour from a Nation, and makes God turn an ene- iSam.i8.iy, myto.it. Sinne caufeth God to take away the purity and *6. power of his Ordinances from a Nation. Sin makes ail the
Tob'2'z* creatures to be armed againft us, and makes our own confci- ence to. fight againft us. Sin is the catife of all the caufes of pe rilous times. Sin is the caufe of our civill Vvarres> 2 Sam. 1 2. 1 1 . Sin is the caufe of our divijions Barnes 4. i. Sin is the caufe why men fall into fuch dangerous errours, 2 Theft* 2.1 1. Sin brings fuch kinds of judgements which no other enemy can bring. Sin brings invifible, fpirituall, & eternall judgements, Rom, 1,24. it is j^ that makes God give over a Nation to a reprobate fenfe. Sin makes all times dangerous. Let the times be ne- verfo profperous> yet if they be tinfull times, they are times
trulv
and Covenant-breaking.
truly dangerous. And if they be not /#/#//, they are not dan gerous though never fo miferable. It is Jin that makes affli- ftions to be the fruits of Gods revenging wrath , part of the curfe due to fin, and a beginning of He/I. It is Jin, zndfa on ly, that imbitters every affliction. Let us forever look upon fin through thefe Scriptitre-Speftacles.
The Apoftle in four Verfes reckons up ip_/*kr,as the caufes of the miferies of the laft dayes. I may truly call thefe 19 fins, England* Lootyng-glaffe , wherein we may fee what ate the clouds that eclipfe Gods countenance from fhining upon us : the Mountains that lye in the way to hinder the fettlement Q$C bur ch-difcif line. Even thefe 19 fns which are as an Iron Whip of 19 firings, with which God is whipping England at this day ; which are as ip Fagots, with which God is burn ing and devouring England. My purpofe is not to fpeak of all thefe fins : Only let me propound a Divine projett how to make the times truly happy, for foul and body. And that is, To ftrike at the root of all mifery, which \sjin and iniquity. To repent fbr,and from all thefe i^ fins, which are as the Oyl that feedeth, & encreafeth the flame that is now coriiiiming of us. For becaufe men are lovers ofthemfe foes, Vfque adcon- temptum Dei & ReipMica. Becaufe men drive their own de- fignes not only to the neglecl, but contempt of God, and the Common-wealth. Becaufe men are covetous, lovers of the world more th,en lovers of God. Becaufe they are proud in head, heart, lool^s^ and appare/l. Becaufe they ztz unthankful!, turning the mercies of God into inftruments of fin, and ma king Darts with Godsbleffings to fhoot.againft God. Be caufe men are unholy and heady, and make many covenants, and keep none. Becaufe they are (as the Greek word figni- eth) Devils, acling the Devils part in accufing the brethren, amd in bearing falfe witnefle one againft another. Becaufe they have a form ofGodlinefte denying the po^er . thereof, &c. hence it is that thefe times are fo fad and bloody, Thefe are .thine enemies> 6 England, that have brought thee into this defolate condition I Thefe are the fins that will recruit: the Kings army, if ever it be recruited : and if ever Gad lead us back into the wilderncffe, it will be becaufe of thefe finnes.
B And
The great da
And therefore if ever you would have blefled dayes, you muft make it your great bufinefle to remove thefe- ip moun- tains,and to repent of thefe land-devouring,and foui-deftroy- ing abominations.
"At this time I (hall pick out the firft , and the tenth fin to fpeakon. The firft is felfe-love , which is placed in the /w- front; asthecaufe of all the reft. Selfe-love- is not only a fin that makes the times per ileus b\& it is the caufe of all thofefins that make the times perilous. For becaufe men are lovers of themfelves , therefore they are covetous , proud , unholy , C£r. The tenth finne is truce-breaking^ and for feare left the time fliould prevent me, I will begin with this finne firft.
The tenth fin then is truce -breakers, or,as Rom. 1.33. Co venant-breakers. The Greek word is afTrovfci, which fignifi- eth three things. Firft fuch as are feeder-is nefcii, as Be&a ren ders it;or as others, mfoederabiles-, that is, fuch as refufe to en ter into Covenant. Or fecondly, fuch as are fadifragi, qni patta nonfervant, (as Eftitts hath it) or/^ fide , as Ambrofe^ that is, fuch as break Faith and Covenant. Or thirdly , fuch as are implacabilcs£>tzs others, fincface*y that is, fuch as are iraplacable) and haters of peace.
According to this three-fold fenfe of the word, I {hall ga-» ther thefe three obfervations.
Doft. I. That to be a Cove riant- refufer , ^ a Jin that makes the times -perilous.
Docfl. 2. That to be a Covenant-breaker*) itafin that makes the times peritow.
Doft. 3 . That to be apeace- hater ^ or a truce- hater > is a Jin that makes the times perilous.
To begin with the firft.
Doftrine the firft. That to be a Covenant-refu{er> is a finne that makes the times perilous. To be fcederis nefclusy or infoede" derabili*. Foctheunderftandingof this, you muft know that there are vxo forts of Covenants. There are deviltifh and /?<?/- UJb Covenants &n& there are godly and religious Covenants. Firft, there are devillifli Covenants, fuch as Atts 23 . 12. and IfeeiahzS. 15. fuch as the holy league (as it was unjiiftly w\- lz&) in France againftthe HuywittS} and that of our Gun powder
and Covenant-breaking.
powder Traitors in England: fuch are our Oxford Covenants for the deftrudion of the Parliament, and godly party. Now to refufe to take fuch Covenants, is not to make the times perilous, but the taking of them makes the times perilous* Secondly , there are godly and religious Covenants • fuch as ^ob 31. i. I have made a Covenant with mine eyes , why then fljould I thinke upon a maid? Such as Pfal* 119. I have fworne J will perform it, that I will keep thy righteous judgements; fuch as 2 Chron. i 5. 14, And fuch as this is, which you are met to take this day, For you are to fweare to fuch things which you are bound to endeavour after, though you did notfwear. Your fwearing is not folum vincnlum , but novum vinculum* is not the onelji but onely a new and another bond to ty you to the obedience of the things you fweare unto; which are fo excellent and fo glorious,that if God give thofe that take it a heart to keep it,tt will make thefe three Kingdomes the glory of the world. And as one of the Reverend CommiJJioners of Scotland faid when it was firft taken in a moil folemn man ner at j-Ftflminfter , by the Parliament and the Aflembly; That if the Pope Jhould have this Covenant written upon a wall over againft him Jitting in his chair, it would be unto him like the hand-writing to¥>£.[ftMi'LiM:>caujing the joints of his loynes to loofc , and his knees to fmlte one againfl another. And I may addejthat if it be faithfully and fully kept , it will make all the Devils in hell to tremble, as fearing kft their Kingdome ftiould not long iiand. Now then for a man to bean^«^/- covenanter, and to be fuch zCovennnt-reftifer^t muft needs be a fin that makes the times perilous.
And the reafon is, Reafon.
i Becaufe you fhall find in Scripture that when any nati- it on did enter into a folemn religious Covenant, God did ex ceedingly bleffe and profper that nation after that time ; As appeares, iChron. 15. 3^. 2 Kings n. 20. And we hare a promife£orit,Deut. 2$. 12, 13. That thvu Jkouldeft enter into Covenanttyith the LordtkjGad, &c. That he may efta- blifo thee to d&y for ape op/e unto himfelfe , and that he may be unto thee a God, &c\ And therefore to be a Covenant-re fuftr> is to make our miferies perpetual!,
i Becaufe
8 The great danger ofCovenant-refufing^
Reafon 2. 2 Becaufe as it is the higheft ad of Gods love to man , to Eiek,i6,8 . vouchfafe to engage himfelfe by Oath and Covenant to be his God, fo it is the higheft demonftration of mans love to God, to bind himfelfe by Oath and Covenant to be Gods. There is nothing obligeth God more to us, then to fee us willing to ty and bind our felves faft unto his fervice. And therefore they that in this fenfe are Anticovenanters, are fons of Belial; that refiife the yoake of the Lord, that fay, as Pfalm. 2-. 3. Let u* breaks hi* bands afunder, and caft away his cords from w • fuch as Oderunt vincnla fietM&jwhJich is a foul-deftroying , and land-deftroying fin.
3 Becaufe that the union of England^ Scot land, and Ire- landy into one Covenant, is the chief, if not the onely prefer" vative of them at this time. You fhall find in our English Chronicler s^tiat England VMS never deftroyed, but when di vided within it felf. Our civill divifions brought in the Ro- mansy the Saxons^ Danes >%ti& Normans. But now the Anti- covenanter, he divides the Parliament within it felf, and the City within it felf, and England againft it felfjhe is as z ftone feparatedhom the building,which is of no ufe to it felf, and threatneth the ruine of the building. Befits Chrift is called in Scripture the corner-ftone , which is a ftone that unites two ends of a building together; ^efm Chrift is a ftone of union, and therefore they that fow diviiion , and ftudy unjuft fepa- ration , have little of fcfa Chrift in them. When the ten trihes began to divide from the other two tribes , they pre- fently began to warre one againft another, and to ruine one another. The Anticovenanter he divides, and feparates, and difunites; and therefore he makes the times perilous.
The ufe is,
i To reprove chofe that refufe to enter into Covenant with God; and more particularly, thofe that refole to take this folemne League and Covenant* Thefe are of two forts, i. Such as refufe it out of Malignity : 2. Such as refufe it out oiwaneceftary fcrupttlofty ; that raife and foment doubts , to hinder themfelves and others from taking it. As for the firft, I will not call your goodneffe and my charity fo much in que- ftion/as to fpendtime abput them. And for the fecond, I
conceive
and Covenant-breaking.
conceive that thofe that fcruple it, areamongft the number of thofe that are abfent , and therefore I ihould but idle a- way precious time to fatisfie the objections of thofe that are not prefent, to recover fatisfaftion.
There are fome men of whom I may fay as the Apoftiedoth to theGalatiaWyGal. i>6 J marue II that you are fofoon removed from him that called you, cjrc. And as Gal. 4 15. / beare you record, that if it had been poffible, you would have plucked out your own eyes, and given them to me ; Am / therefore become your enemy, &c. So may I fay of many : / wonder and mar- ve/lto fee how fuddenly they are changed from that good opinion they once had of theCV^^^For I bear the record, that there was a time when they not onely 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 fay in defence of it, and did fay much when it was firft taken; which now to repeat will not be ufefull, and I believe for the company here prefent , very unneceflary ; and therefore I forbeare.
The fecond ufe is to exhort you to be Covenant-takers Vfe. 2." this day, and to take it with thefe qualifications.
1. Solemnly,andferiouflyy and tremblingly ; as in Gods p refence, Ewa 10.3.
2. With hearty griefe and forrow for all our former Apo- ftafies and Covenant-breakings , fer. 50,4, 5.
3. Wit\\ judgement and understanding, Neh. IO. 28. right ly informed of the true fenie and meaning of every particu lar.
4. With a fttllajfurancetim it is an aft very pleafingunto God, and that God is much honoured by it,
5 . Freely and cheerfully,^ they did, 2 Chron. 15, 14.
6. Faithfully zndjinceretyjNith all your hearts and foules, and with your whole defire; 2 Chron.i^. 12. 2 Chron^q. 3 1, 3 2. with zpurpofe to joyn your felves to the Lord in aperpe- tuall Covenant, never to be forgotten, fer. 50. 5.
As for motives toperfwade you to the praftice of thefc
C things,
to The great danger ofCovenant-refufing,
things, and for rules and direftions about the manner of ta king of it,I rtiall leave them wholly to my Reverend brother who is to fucceed; who will undertake this work faliy and at large. My chief aym is at the fecond doctrine, which is, Dvttritie 2 , That for a Covenant-taker to be a Cove riant -breaker > is a fin that makes the times yerilom.
For the opening of this point, I muft diftinguifli again of Covenants. There are civilly and there are religious Cove nants. A civitl Covenant^ is a Covenant between man and man^ and of this the text \s primarily though not onely to be under- ftood. Now for a man to break promife and Covenant with his brother, is a land-deft roy ing , and foule devouring abomi~ nation. We read 2 Sam. 21. that becaufe ^«/had broken the Covenant that fojfypt made with theGiteonitesyGod. fens a famine in Davids time of three yeares continuance : To teach \\$,that if we falfifie our Word and Oath , God will a- venge covenant-breaking* though it be forty yeares after. Fa mous is that text, ^er. 34. 17, 18, ip, 20. Becaufe the Princes and the People brake the covenant -which they had made with their fervants ("though but their fervantsj God tels thtm. Becatifeye have not hearkned unto me in proclaiming liberty every one to his br 'other ', &c. Behold, I -proclaim liberty foryou> faith the Lord to the fivordy to the feftilence, and to the famine; andlivill make yon to be removed into all the Kingdomes of the earth; &c. We read alfo E*>ek* 17* 1 8, 19, 20. That God tjels Zedekiah becaufe he brake the covenant he had made with the King of Baby Ion, that therefore he would recommence t*p- cu his head the oath that he had defpifed) and the covenant that he hadbroken^ wouldbring him to Babylon^andf lead with him therefor the trefpajfe which he had trejpafted againfl the Lard*. David tels us, Pf. 1 5. 4. that it is a fin that fruits a man out of heaven. The Turkiih hiftories tell us of a covenant of peace made between Amurath the great Turk , and Ladiflaus King of Hungary; and how the Pope abfolved Ladiflaw from his oath, and provoked him to renue the warre. In which war the Turk being put to the worft, and defpairing of vicflory, puls out a paper which he had in his bofome wherein the league was writ ten$ andfaid?0 thwGod of the Christians , if
thott
and Cwemntrbreaking, 1 1
than beeft a trne Gody be revenged of thofe that without cattfe have broken the league made by calling upon thy name. And the ftory faith, that after he had fpoken thefe words, he had as it were a new he art zndjpirit put into him>and hisfouldierS) and that they obtained a giox.ious victory over Ladiflaw* Thus God avenged the quarrel of mans covenant.The like ftory we favt<)tRodolphMDtikeofStteviasYi\\Q by the Popes inftiga- tion waged war with Henry the fourth Emperour of Germany y to whom he had fworn the contrary* The Pope fent a Crown. to him with this Motto: Petradedit Petro^Petrm diadems Rodolpho^ut in the fight.it chanced that Rodolphtts loft his right hand-, and falling fick upon it, he called for it, andfaid, Spettate hanc dextram Isgitimd fapplicia e x pendent em 9 qua fidem facramento rnHnlt^m^ & Henrico Domino me 9 datawyirc-* bis urgentibiM) prater <aquHm & JHS temere vioUvit. Behold this right hand with which I fubfcribed to the Empe- rour j with which I have violated my oath , and there fore I am rightly punillied . I will not trouble you in re lating the gallant ftory of Regulw, that chofe rather to ex- pofe himfelfe to a cruell death, then to faHifie his oath to the Carthaginians. The fumme of all is, if it be fuch a crying abo mination to break covenant between man and man, and if fuch perfons are accounted as the of-fcouring of men , not worthy to live in a chriftianjio not in a heathenCommon-weal: If it be a (in 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,ind to break fuch re ligious engagement; thismuft needs be a deftroying and foul- daning fin. And of iuch religious covenants lam now to fpeak There are two covenants that God made with man, a cove~ want of nature^ and a covenant of grace. The covenant of na ture for of works)was made with ^^,and all mankind in him. This covenant Adam broke, and God prefently had a quarrell againft him for breaking of it , Gen. 3 . 8, 9. And to avenge the quarrell of the covenant^, was thruft out ofpara~> dife-, and there was a fivord alfo placed at the Eaft end of the Garden of Eden9 to avenge covenanr-breaking. And by na ture we are all children of wrath, heirs of hell, becaufe of the
C 2 breach
1 2 The great danger o
breach of that covenant. And therefore we fliould never think of vrigins.llfin 5 or of the finfulneffe and curfednefte of our naturall condition , but YV? Jbonld remember what a grie~ vow fin Covenant-breaking 1$.
, But after man was fallen, God was pleafed to ftrike a new ^ covenant, which isufually called a covenant of grace , or of * reconciliation^ copy of which you fhall read, £**>£. 1 <5.y,8^. This was firft propounded to Adam by way Qifromife, Gen.^ «, The Seed of the Woman Jhall brulfe the Serpents head. And "then to Abrawky way of Covenant^ en. 17. /;; thy Seed /ball blithe nations ofthe\\>orldbe blefted. And then to Mofes by way of Teftament, Exod. 3 3 . It is nothing elfe but the free and gracious tender of J-efas Chrifl and all hi* rich furchafes to all the loft and undone fons ofh.famithatfoallbeleeve in him-yOr^ as the phrafe is, Ifai, 5 6. 4. that foall take hold of the covenant. Now you muftknow that Baptifme is a feal of this covenant, land that all that are baptized, doe facramentally at leaft en gage themfelves to walk before God.and to be upright ; and God likewife engageth himfelftobe their God. Thiscove- nantislikewife renued whenwecorneto the Lords Sttppery wherein we bind our felves by a facramentall oath unto thankfulneffe to God for Chrift, Adde- further , that befides this generall covenant of grace whereof the Sacraments are feales, there are particular and perfonall, and family,and ha- tionall covenants. Thus Job had his covenant, Job 20. and DavidiPfaLnp. io<5,And when he came to be King, he joyned in a covenant with his people, tofervetheLord, Thus^/^, ffhriAJ*£&d fofiahy&c. Thus the people of Ifrael had not onely a covenant in circtimciflon , but renued a cove nant mHoreb>& in Moab-ym& did often again and again bind themfelvs to God by vow and covenant.And thus the Chur ches of the Chriftians, befides the vow in Baptifme,have ma ny perfonall and nationall engagements unto God by covenant, which are nothing elfe but the renovations , and particular applications of that firft vow in Baptifme. Of this nature is the covenant you are to renue this day, &c.
Now give me leave to /hew you what zfivord-proctiringi nne , this fin QtCwcnj^brettl&g is; and
,then
and CowenAnt-brtAking. 1 3
ethen th reafon of it. Famous is that text, Levit.26.i$. And I Vvill fendmy ffrordwhich fball avenge the qttarrell of my, covenantors, words in the Hebrew run thus:I will avenge the avengement. In Greek tvftwce* Miwwv. The Latin , ulcifcar nltionem\ which importeth thus much. That God is at open war and at fttblique defiance with thofe that break his cove nant; he is not bneiy angry with them, but he will be reven ged of them. The Lord hath a controverfie with all cove- nant-breakers,H^4. i. or as it is. Lev. 26. 23. The Lord will walk contrary to them. In the 29. ofDeuter. firft God takes his people into covenant, and then he tels them of the hap py condition they fhould bee in if they did keep cove nant. But if they did breake couenant , he tels them, verfe 20, 2 1, 2 2, 2 3 , 24, 2 5 . That the Lord \V/7/ not jpare him • but the anger of the Lord andhisjealotifiesffiallfmoakjtgainft that man, and a II the curfes that are written In this book^ flyjll He up on him> and the Lord fkall blot out his name from under heaven* Andthe Lord ftall feparate him,&c. And when the nations fhdl fay , Wherefore hath the Lord done thus unto thus land? What meaneth the heat of thi* great anger ? Then fhall men fay y Becatife they have forfaken the covenant of the Lord God of their Fathers* &c. This was the (in that caufed God to fend his people of Ifrael into captivity , and to remove the candleftick from the A(ian Churches. It is for this fin that the •fword is now devouring Germany,Ireland,and England, &c. God hathfent his fword to avenge the quarrell of his cove nant.
The reafons why this fin is a God-provoking fin are, Reafon i» Becaufe that tofinne againft the covenant ^ is a greater finne then tQ fin againft a Commencement of God, or to fin againft a pr<jmife,w to fin againft an Ordinance of God. Firft , it is a greater fin then to break a Commencement of God. For the more mercy there is in the thing we fin againft, the greater is the fin. Now there is more mercy in a Covenant -,then in a bare Commandement. The Commandcment 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 fin to break the leaft of Gods Comman- C 3 dements.
The great danger
dements, much more to be a Covenant-breaker, Heb. 10.2 8, 29. Secondly, it is a greater fin then to fin againft a f^w*/* of God,becaufe a Covenant is a promife joyn'd with an oath, it is a mutuail ftipulation between God and us. And there fore if it be a great fin to break promife, much more to break covenant. Thirdly, it is a greater fin then to fin againft an Ordinance, bccaufe 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 Vford is the book^ of the Covenant, and the Sacrame nts are the Scales of the Co venant. And if it be a fin of an high nature to fin againft the book of the Covenant and the feales of the Cove- 7^;^ much more againft the Covenant it felf'e. To break covenant is a fundament all finne, it rafeth the very foun dation of Ckriftlanity , becaufe the Covenant is the foun dation of all the priviledges, and prerogatives, and hopes of the Saints of God. And therefore we reade, Ephefa. 1 2. that a flranger from the Covenant is one Without hope. All hope of Heaven is cut off where the Covenant is willingly broken. To break^covenant i* an univerfall pn > it includes all other fins. By virtue of the Covenant, we tye our felves to the obedience of Gods Commandements, we give up our felves to the guidance of Jefas Chrift, we take him for our Lord and King. All the promifes of this life and that that is to come , are contained within the Covenant. The Or dinances are fruits of the Covenant. And therefore they that forfake the Covenant, commit many fins in one , and bring not only many, but all curfes upon their heads. The fumme of the firft Argument is : If the Lord will avenge the quarrell of hx Commandement , if God was avenged upon thzftickz gatherer for breaking the Sabbath, much more will he bea- venged upon a Covenant-breaker. If God will avenge the quarrell of a promife, if the ^^rr?// of an Ordinance : if they that rejecl: the Ordinances {hall be punifhed ; Of koto much fever er -pttmfljment fhall they be thought Worth}} that trample under their feet the blood of the Covenant ? If God was aven- .ged of thofe that abufed the Ark^ of the Covenant^ much more will he punifh thpfe that abufc the^^//oftheC<?^-
The
and Covenant-breaking. 15
The fecond reafon why covenant-breaking is-fuch a Land- Reafon 2. deftroying fin is, becaufe it is a moft fclemne and ferious thing to enter into covenant with God ; a matter of fuch great weight and importance, that it is impoiUble but God ftiould be exceedingly provoked wish thofe that flight it and dif-re- fpect it. The Vow in Baptifme is tiitfirft , the moft general! and the folemneft vow that ever any Chriftian took, faith Chryfoflome^ wherein he doth not only promife, but engage him'felfe by covenant in the fight of God and his holy An gels to be the fervant of Jefus Chrift, and therefore God will not hold him guilt lefs that breaks this vow.The folemnicy &: weightineflfe of covenant-taking confifteth in three things.
i. Becaufe it is made with the glorious Majefty of Heaven and Earth, who will not be trifled and baffled withall. And therefore what Jchofaphat faidto his Judges, ^ Cbroti.i^.6. Take heed What jon doe , for ye judge not for men, but for the Lord, who is with you in judgements ; wherefore no\\> let the fear of the Lord he upon you^ &c. The like I may fay to every one that enters into covenant this day. Take heedwhatyott 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 onr God is a holy God, he is a jealous God> he will not forgive yonr tranfgrejfions> nor your fins ^ as Joftua faith, ^7/^.24.1^.
.2. Becaufe the articles of the Covenant are weighty and of great importance. In the Covenant of grace God inga- geth himfelf to give Chrift , and with him , all temporal!, fpirituall, and eternall bleflings, and we engage our felves to be his faithfull fervants all ourdayes. In this Covenant we oblige our feives to do great matters that needy concerne the glory of God, the good of our own foules, and the hap- pinelle of three Kingdomes. And in fuch holy and heaven ly things which fo neerly concerne our everlafting eftate, to dally and trifle muft needs inccnfe the anger of the great Jehovah,
3. The manner ufedbothby fowesiHeathen, zndChrifti- ans, in entring into Covenant, doth clearly fet out the weigh- tineffe of it, and what a horrible fin it is to break it. The cu- ftome amongft the fewn will appear by divers texts of Scrip ture :
j 5 The great danger cf Covenant-re fujing^
ture: JW.34.l8, it isfaid , And I will give the men that have tranfgrejfed my covenant, Which have not performed the Vtorde of the Covenant which they had made before me, when they cut the Ca/fe in twain, and faffed between the parts thereof* The words they .ufed when they patted between the parts were, So God divide me, if I keep not covenant. Neh^.i 2, Nehe- miah took an oath of the Priefts3and fliook his lap and faid, So Godffiake out every man from his koufe, and from his labour ; that performeth not thispromife , even thm be hefbaken out and emptied. And all the Congregation faid, Amen. In the I 5 of Genefis Abraham divided the Heifer, and fliee-Gbat , and a Ram, &c. And when the Sun Was down, a fmoaki.ng furnace and burning lampe paffed between thefe pieces. This did reprcfent Gods prefenee, faith Clemens Alexandrine , and it was as if God fhould fay : Behold^hjs day I enter into covenant with thee 3 and if thou keepeft covenant, I will be as a burning lampe to illighten and to comfort thee: But if thou breakett covenant,! will be like & fine aking furnace to confume thee« Thus alfo^AW.24.6. Mofes makes a covenant with IfraeJ, and offers facrifices, and takes the blood of the facrifice and divides it, and half of it he fprinkles upon the Altar,(which teprefented Gods part) and the other half he fprinkled upon the people, as if he fhould fay, As this blood is divided, fo will God divide y OH if yon breakjovenant. This was the cuftome a- inongftthejewes. Amongft the Romans, Cafafirmabantfa- deraporca. And when it Was divided, the Feciales gave one half to one party, and the other half to the other, and faid, So God divide you afander if you break^this covenant, and let God doe thisfo much the more by how much he is the more able* Hinc fcedw a fosdo animali (fcilicet porco) divifo. Sometimes they did make covenants by taking a ftone in their hands and faying, If I make this covenant ferioujly andfaithfullyt then let the great Jupiter blefie me. If not, fo let me be cafl away from the face of the Gods a* I cafl away this ftone* This was called fttrare per govern lapidem. All thefe things are not empty notions, and me taphoricall fhado^es, but reall and fubftantiall prad:ifes, fignifying unto us, That God will, and muft (for it ftands with his honor to do it) divide and {?reakthem in pieces
that
And Covenant-breaking. i j
that breakcovenantwith kirn. This day you are Co take a Co venant by the lifting up of your hands unto the moft high God, 'which is a moft emphaticall ceremony, whereby we do as it were call God to be a witneffe and a judge of what we do, and a reivardcr or a revenger, according as we keep or break the Covenant. If we keep it, the tiffing up of our hands will be as an Evening facrifice ; if we break it, the lifting up of our hands will be as the lifting up of the hands of a Afalefa- ttor at the Bar, and procure woe and mifery and winging of hands at the great day of appearing.
The third reafon why God will be avenged ofthofethat Rettfon 3. are Covenant-breakers, is , becaufe that a Covenant is the greatefl obligation, and the moft forcible chain that can be in vented to tye us to obedience and fervice. God may juftly challenge obedience without covenanting by virtue of crea tion, prefervatiun, and redemption $ he hath made us, and when loft , he hath purchafed us with his blood. But being willing more abundantly to manifeft his love, and that we might be the more faftned to him, he hath tyed himfelf to us, and us to him by the ftrong bond of a Covenant ; as if God fliould fay, Oh ye fons of men, I fee you are rebellious, and fons of Belial, and therefore if it be poffible, I will make you fure. I will engage you unto me , not only by creation, pre- fervation and redemption , but alfo by the right of covenant and ajfociation. I will make you mine by promife and oath* And furely he that will break thefe bonds , is as bad as the man poflefled with the Devi/I'm the Gofyel, whom no chaines could keep faft. When we enter into covenant with God, we take the oath of 'Supremacy, and fwear unto him that he iliall be our chief Lord and Governour , and that we will admit of no forein power or jurifdiclion, but that God {hall be all in all. We like wife take the oath ofv4//^r*V?;tfr tobehisfer- vantsandvaffjils, and that he fhali be our Supreame in fpiri- tuals and temporals. Now for a Chriftian that believes there is a GW,to break both thefe oathes of allegiance andfuprema- cy 5 it is curfed treafon againft the God of heaven, which furely God will be avenged of. Amongft the Romans, when any Souldier was prefled , he took an oath to.ferve his Captaine
D faith-
The great, dwgtr o
faithfully* and non.tio^bcfakeJilm > attdhe was called Miles- per facr 'amentum. Sometimes orie took -ah oath for all the reft, and the .others only faid , The fame oath that A. B* took> the fame do L And theie we re called Milites per conjttratio- nem, of m'slites ev'ocati^ And when any fouldier forfook his Captain, he had MiM-tiail law. executed uponhiiru Thus it. is with every Ghciftiaai: He is a profettcd foutdier of Chrift.&K hath taken pre{Te-money,hehathfwora and taken the Sacra- went upon it to. become the Lordsy he is miles per facramentjt> & miles per conjurathncw* And if he forfake his Captains and, break covenamt^the/greaCiZ,^ &f Hofts will be avenged of him, as it is written j. fer. 1 1 . 3 . Cur fed be the man that obey- eth not the wards of -this covenant. To break covenant is a fin of/w;#;7,vvhk:h is.a fin of a high nature ; and if for oathes the Land matttnethy much more for .breach of oathes. To break, covenant is a (in offpirituali adultery ; for by cove nanting with God we do as it were joyne our f elves in mari~ age to God, as die Hebrew word fignifieth, ^,50.5. Now to break the manage knot is a iin for which God ma y juftly give a Bill of divorce to a Nation. To breukjov.enant is a fin of injufticei for by our covenant we do enter as it were into bond to GW,and engage our felves as a creditor to his debtor, Now the fin of injuitice is a Land-defiroyingpn.
The fourth reafon why God muft needs be avenged of thofe that are covenant-breaker sy is, becaiUe it is an acl of the higheft Sacriledge that can be committed. ;- ;For by virtue of the Covenant the Lord layes claime to us as his peculiar inhe- ritance, J?^,<?^.l6.8. I fware unto theey and entred into cove nant- with thee, and thott be came ft mine . ler . 3 1 . 3 3 . / ti?/// be their God and they fiall be my people. It is worthy obfervati- on, that in the Covenant there is a double fnrrendery one on Gods y art > another on our part. God Almighty make^ a/^r- render of himfelf, and of his Sonne , and of the Holy Ghoft. Behold, faith God, I am wholly thy God; all my power, and wifdome, and mercy, and goodnefle, &c, is all thine,, my Se# is thine, and all his rich purchafes. My Jpirit is thine and all his graces* This is Godsfarrender* , On our parts, when we take hold o£the Covenant^we giake a delivery of our bodies
and
19
and foules into the frauds of God , we choofe him to be our Lord and Governoiir, we refigne up our felves into his hands. Lord we are thine at thy difpofmg; we alienate our felves from our felves , and make a Deed of gift of our felves, and give thee the lock and key of'head, hear*, arid affections, &c. Thisis the nature of everf religious/Covenant, but efpecially of the Covenant of grace. But now for a Chriftian to call in as it were fasfurrender, to difdairne his refigriation, to fteale away -himfelf from God and to lay claim to hirrtfelf after his alienation; to fulfill his ownelufts, to walk -after 'his owne wayes, to do what he lifts, and not what he hath covenan ted to do,and fo to rob God of what is his, this is the higheft degree of SacrvUdge, which God will never furTer to go unpu- nifhed. And furely if the ftkk-gatherer,that did but alienate a little of Gods time; ^and Ananias and Sappbira, th*t with1- held but fome pah of their eftate : and if 'Ifelffa&zMr for a- bufing the confecrated vefTels of the Temple Were fo grie- voufly punifhed ; how much more will (5od punifhthofe that alienate themfelves from the fervice Off that God to whom they have fworn to be obedient ? -It is obferved by a learned Author,of three^famous Commanders of the Romans > that they never profpered after they had denied and robbed the Temple tfjerufutem. Firft, Pompey the -great, he went Into the Santtnm Santtorum> a place ilever before en t red by any but the -High Ptieft ^ and the Lord bkfted him in alt his proceedings after that time. Vt tile <jxi terram n6n -hatwit ante advtftoriaw, deefetiUi terra ad fepttltttraw : That he that before that time wanted earth td overcome , had not at laft- earth enough to bury him withall. The next was Craffw, who took -4wiy< 10600 talents of gs&id^ fr^m the Temple, and afterw^rd^dybdy^y Mvirtg gold pou*edtk>wh his throat. The third was Caffiw^ who aftefrw'ards killed himfelf. If then God did thus avenge himfelf of thofe that polluted Kisconfe'crftte&Temfle^ muchindre will he not kave them wipunifhe'd that- are the Jiving temp tet of ^thfc Holy Gbbft, confecrated to God by a cwendftt arfd ift-c^wi'rds $w\'tfarilegioH$ , robbing God of that worftup and fervke which they have fworn to give him,
Da The
ThegrtAt danger o
R fan <r " reaf°n wky this fin ma^es tne times perilous is,
becaufe covenant-breakers are reckoned amongft the num ber of thofe that have the m.trkj^i reprobation upon them. I do not fay that they are all Reprobates; yet I fay that the Apeftle makes it to be one of thofe fins which are committed by thofe that are given up to a reprobate minde, Rom. 1.2$. 3 1. The words are fpoken of the Heathen, and are to be un- derftood of breaking of covenants made between man and man. But then the Argument will hold a fortiori. If it be the brand of a reprobate to break covenant with man,. -much more to break a covenant made with the great febrqab by the lifting up of our hands to Heaven.
The laft reafon is, becaufe it is a fin againftfudi infinite mercy, fuch bowels of Gods unexpreffible mercy. Itisfaid, 3er. 31,32. Which covenant they brake. , although / wot a Huf- band to them. That is- Although I had chofen them for my Spoufe> and married my felf unto them withaneverlafting covenant of mercy, and mtailed Heaven upon them, yet they have broken my covenant. This was a great provocation. Thus j£z,ek^ I <?-45 5 • When thon tyaft in thy blood and no eye pi- tiedthee to -have comfajfion upon theey I faid unto thee V^ben thoH 'vert in thy blood,. Live ; yea,. Ifaidunto thee. Live. It is- twice jepeate,d. As ijf God fh.ou.ld fay, Mark it O Ifrael,when no eye regarded thec , then I faid unto thee, Live. Behold^ faith God, verfe 8. Thy time ^ as the time of love, Behold and wonder at it, and I fpr cad my styrt over thee,, and covered thy nakedneffe : yeay I ftoare unto thee, and. entred "into cove nant with. thee> faith the Lord, andthou became ft mine.. And: yet for all thisthGuha.ftfmned^grievouflyagamftme. .-Wo?* Vp0e unto thee, faith the Lord G oh £^ek.i6.2^t There; is a? fivefold mercy in the Covenant^ (efpecially in the covenant of grace) that makes the finn-e of covenant-breaking to be fo. odious.
i. It is a mercy that the great God will vouclifafe to:.en« ter into covenant with duft and afhes. As David faith ina- nothei: cafe,7>,^ #fleight matter to be, the fob iw law of a King .?- So may I fay,Is it a Qeight matter for the Lord of Heaven and Earth to condefcend fo far as to covenant with his poor
creatures.
and Covenant-breaking. 2 1
creatures, and thereby to become their debtors, and to make them as it werehis^«^/j ? \VhcnfonathanandDavidcn- tred into a covenant off riendihip, though one was a Kings fon, the other a poor Shepherd 5 yet there was thenakinde of equality between them. But thismuft be underftood wa- rily,accordingto that text 2 Cor. 1*9. BleftedbeGod who hath called m Into the fefto-wfoip of his Son ^efus Chrifl our Lord. He isftili our Lord, though in fellowship with us. It is a co venant of infinite condeicen-lion on Gods part, whereby he enters into a league of friendlhip with his people.
2. The mercy is the greater, becaufe this covenant was made after the fall of Adam; after we had broken the firft covenant* That the Lord fhould try us the fecond time 3 is »ot only an a& of infinite goodnefle in God , but of infinite rnercy. There is a difference bet ween the goodneffe and the mercy of God. Goodneflem&y be ihewed to thofe that are not in mlferj : but mercy fuppofeth mifery. And this was our condition after the breach of the firft covenant.
3. That God (hould make this covenant with Man, and not with Devils.
4. This fets out the mercy of the covenant, becaufe it con- taines fuch rare and glorious benefits, and therefore it is cal led a covenant of life andpeaceyAfal.i.*)* an ever la ft ing cove nant^ even the fare mercies of David, Efay 55.3. -It is compa red to the waters of Noah, Efay 54.9* Famous are thofe two texts, Exod. 19,5,6. ler. 32.40,41. Texts that hold forth ftrong confolation. By virtue of the covenant , Heaven is not only made poflible, but certain to all believers, and certain
Sway of -oath. It is by virtue of the covenant that we call od Father ; and may lay claim to all the power, wifdome, goodnerlerand mercy3&c. that is in God. As lehofoafhat told the King oi'Ifrae/yto whom he wasjoyned in covenant, lam at thoti arty •- my people as thy people y my horfes a* thy horfes : So doth God fay to all that are in covenant wkh him • My po^er is thine, my goodnefe is thine, &c. By -virtue of this co~ vena-sit, whatsoever thou wanteft, God cannot deny it thee,'if it be good forthee. Say unto God, Lor d,thoti haft fworne- to take away my heart of ft we, and t a give me a he art offlejb.
D 3 Thou
The great danger ofCpuenant-refufmg,
Thott haft fworn to write thy laft in my heart, thoti haft faorn to circttmcife my heart , thon haftfworn to give me Chrift to be my Kin 'g, Prie 'ft , and. Prophet, &c. And God cannot but be a covenant-keeper* By virtue of this covenant, God cannot; but accept of a poor penitent finner laying hold upon Chriil for pardon, 2 Chron. 7. I4: Jer. 3. 14. Promiffahtc tuafmt,Do- fKMe;& quit fdli timet cum promittit ipfa verita*?ln a word, we may challenge pardon , and heaven by our covenant ; I John i. p. God is not only mercifM , but jttft to forgive us. We may challenge heaven through Chrift out of juftice.
5. Addelaftlya that the conditions of the Covenant on our parts ftiouldbeupon fuch eafie termes, therefore.it is called a Covenant of Free- grace. All thai God requires of us, is to take hold of this Covenant ; If. $6. to receive this g'tftofrighteottfneftejRom,*). to take all Chrift as he is ten- dred in the Covenant. And that which is the greatelt confo- lationofail, GWhath promifed in his Covenant to do our part for u$; ^r. 31. 33334- Therefore it is called a Tefta- ment rather then a. Covenant. (In the new Teftamentthe word cT/£t8ikM is alwayes ufedby theApoftie,andRot <ri/v0»x«) Heaven is conveyed unto the elecl by way of Legacie ; It is part ofGodsTeftament to write his law in our hearts , and to caufe us t;o walk in4us wayes, &c. Put thefe things toge ther. Seeing there is fuch infinite mercy in the Covenant. A mercy for God to enter into Covenant with M, to doe it with us and not the Angels^ith w fallen , with &s upon fitch eafic terwes; and to ma.ke fitch a Covenant, that contains fo many, and notontyfo , bwt alible flings here and here 'after 'in the wombc of <>; it puft needs be a land^deftroy ing and foijl-deftroying fin to be a Covenant-breaker* , , ^
Theufeand application of this doftrine is foure-fold. yre x< If it be fuch 3 Land-devonring fin to be a Covenant- breaker^
Of informa- kt us-frorn hence learn the true caufe of all the nuferies that tton. have hapned unto England in thefe late yeers. The -wombe&ut
of which all our calamities are come* England hath broken Covenant with God, and now GWis breaking England in pie ces, even as a Potter breakes a veffell in pieces. God hath fent hi* faord to avenge the quarrell of his CQvewfMt* As Chrift
whiot
and Covenant-breaking. ^ 3
whipc the buyers and fellers out of the Temple , with whips made of the cords which they brought to tye their oxen and fheep withall. A Covenant is a. cord toty us to God, and now God hath made an iron whip of thefe cords which w£ have broken afunder to whip us withall.
We are a nation in Covenant with God, we have the bobks of the Covenant, the Old and New Teftament ; we have the fcates of the Covenant yfaptifme, and the Lords Supper. We have the Mcftengin of the Covenant 9 the Minifters of the Gofpell. We have the Angell of the covenant, the Lord Jefus Chrift fully and clearly fet out before us in theMtniftery of the Word. But alas, are not thefe bleflings amongft us, as the Ark was amongft the Philiftines> rather as prisoners , then as priviledges; rather in teflinwnium & rmnamtfuam In fulutem^ rather for our mint, then for our happineffe ? May it not be faid of us,as Reverend Moulin fa\& of the French Proteftants; While they burns dm (faith hz) for reading the Scriptures >^e burnt \\>ith z,eule to be reading of them : noty With our liberty is bred xlfo negligence and difefteem of Gods Vvord ? So it is with us. While we were under the Tyranny of the Biflops, oh how fweet was a Fafting-day ! how beautiful! were the feet of them that brought the Geflell of peace unto you ? How dear and precious were Gods people one to another, &c. But now how are our Pafling-dayes (leighted and vilified? how are the people of Gad divided one from another, railing upon (in ftead of lovnig) one another? And is not the godly Mini- niftery as much perlecuted by the tongues of fome that would be accounted godly,as heretofore by the Biflops hands?Is not the Holy Bible by fome rather Vcrefled then read ? wrefted I fay by ignorant and unitable foules , to their own deftru- ?lion. And as for thcfea/es of the covenant$\&. for the Lords Supper; How often have wefpilt the blond of Chrift by our tmworthy approaches to his Table? andhenceit is, thathe Is nowfpillmg our blood. How hard a matter is it to obtain power to keep the blood of Chrift from being profaned by ignorant and fcandalous Communicants? and can we think that God will be eafily intreated to fheath up his bloody fwordrand to ceafe iheddingour blood ? Secondly, for the
Sacrament
34 The great dwger
Sacrament of BaptifmeiHwicruellMZ men grown to their little infants^ by keeping of them from the feale of entrance into the Kingdoms of heaven , and making their children (their own children) to be juft in the fame condition with the children rtTurki and Infidels ? I remember at the begin ning of thefe warres, there was a great fear fell upon godly- people about their little children, and all their care was for their prefervation, and their fafety; and for the continuance of the Gofpell to them, &c. But now our little children are likely to be in a worfer condition then ever. The Oxford Army labour to fteale away t he Gofpell from them, and the Anabaptift labours to fteale away the feale of the covenant of Grace from them; and that, which is worfer then all, there are fome godly feople love to have it fo. And all this is come upon us as a j'uft punifliment of our Baptifma/l covenant •- brea king. And as for fefa Chrift who is the Angell of the cove nant : are there not fome amongft us that un-god fefw Chrifi? and is it not fit and equal! that GWiliould un-churc'h us , and tin-people us ? Are there not thoufands that have fworne to be Chrifts fervants, and yet are in their lives the Vaffals of Jin and Satan ? And ihall not God be avenged of fuch a na tion as this? Thefe things coniidered, it is no wonder our miferies areib great, but the wonder is ..that they are no greater,
yr 2 The fecond ufe, is an life of examination.
Of examinati- £>ayes of humiliation ought to be dayes offafaex<Wfiiftf+ on, whether tion. Let us therefore upon fuch a day as this is , examine we be cove- whether we be not amongft the number of thofe that make
nant-breakers t ^ times perilous , whether we be not covenant-breakers f or no.
Wiilfpeak0f three covenants : Firft, of the covenant \be made with God in our Baptifme. Secondly, of the cove nants which we have made \\>ith God in our diftreffes* Thirdly, and efpecially of this covenant "Which you are to renue this day. Firft for the Firft,of the covenant which we made in Baptifme , and re- Covenant we nue every time we come to the Lords Supper , and upon our Sine m " ^°^emn ^ayes of fafting. There are none here , but I may fay of them, The vowes of God are upon you. You are fervi nati, empti,jurati$ you are the born^ bought > and ftoorn fervants of
God.
and Covenant-breaking. 2 5
> you have made a furrender of your felves unto God and //?.The queftionlputto you is this: How often have you broke covenant with God ? It is faid, Ifaiah 33. 1 4. The finners of S ion are afraidi -who fhall dwell Vvith ever lifting bur" riingstVvhoJkdldtyell'with devouring fire y &c. When God comes to a Churoh-finner , to a (inner under the Old Tefta- ment, much more to a Chriftian (inner \ a finner under the NewTeftament : and layeth to his charge his often covenant- breaking, fearfulneffe {hzft pojfeffe him, and he will cry out. Oh I woe is me, viho can dwell with ever lifting burnings / ouc Godiszconfuming frey and we are as ftubble before him. Who can ft and be fore hi* indignation? (Nahum I.&) Who can abide in the fierceneffc of his anger? \vhen his fury i* poured forth like fire y and the rockes are thrown e down before him. Who can ftand? Of all forts of creatures, afinfull Chriftian iliall ne ver be able to ftand before the Lord, when he comes to vific the world for their fins. For when a chriftian finnes againft God, he fins not only againft the Commandementy but againfl the covenant. And in every fin he is a cowman dement-breaker^ and a covenant-breaker. And therefore whereas the Apoftle &tth,?r^#/4/*e? andanguifi upon every foule thatfirtnethibut firftupon the feW; <^r.Imay adde ; Firft upon the chriftian^ then upon the ^W,and then upon the Grecian ; becaufe the covenant made with the Chriftian is called a better covenant^ and therefore his fins have a higher aggravation in them.- There is a notable paflage in Auftin, in which he brings the Devill thus pleading with God againft a wicked chriftian at the day of judgement* v£quijfime judexy judica quod &quum eft, judica meum efle qui tuus ejfe noluit poft renunciationem^ Vt quid invafit pannos meos ? J>)uid apud cum lafcivia^incon- tinentid} &c. quibus ipfe renunclaverit ? Quid intempe- rantia^quid gulay quidfaftusy quid cater a mea? H&c omnia men poft renunciationem invafit* Mew ejfe volutt , mfa concupivit^ JudicaytquiJJime judextfuoniam quern tu nan dedignatM es 'tan- to pretio liber are* ipfe mihi poftmodum voluit obligare. That is, Oh thou righteous Judge , give right judgement ! Judge him to be mine, who refufed to be thine even after he had re nounced meinhisBaptifmejWhathadhetodoe to wear my
E Livery?
26 The great danger of C
Livery ? What had he to doe with gluttony , drunkennefTe, pride, wantonneffe, incontinencic; and the reft of my ware * All thefe things he hath pradifed fince he renounced the de- vill and all his works. Mine he is , judge righteous judge ment; For he whom thou haft not difdained to dye for, hath obliged himfelfe to me by his fins, &c.
Now what can God fay to this charge of the Devils, but, Take him Devill^ feeing he would be thine ; take him, torment him with everlafting torments ? Cyprian brings in the Devill thus fpeaking to Chrift at the great day of judgement, Ego pro iftis qnos me cum vide s nee aLtyat accept, nee flare I la Cvfti-
* . J ,- r • r - r i ^ J
nuiy nee crucempertuliy necjanguinem judi^ Jed nee regnumcoe- lefte illi* promitto, nee adparadifum evoco , o£* tamen fe mibi fnaqi omnia confecrarmt. I have not (faith the Deviil) been whipt and fcourged, and crucified/neither havelflied my blood for thefe whom thou feeft with me. I do not promife them a kingdomeof heaven, &c. and yet thefe men have wholly coniecrated themfelves to me and my fervice. In deed if the Devill could make fiich gainfull covenants with us, and beftow fuch glorious mercies upon us as are contained within the Covenant , ouf ferving of Satan and finne might have fome excufe. 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 happinefle, itmuft needs be a fin inexcufable, to be willingly and wilfully fuch
Concerning Secondly, let us examine concerning the votyes which we our vowes to have made to God in our diftrefles : in pur Perfonall diftref- God in our di- fes,andour Nationall diftreffes. Are we not like the children of Ifrael of whom it is faid, Pfal.jZ^^ when hejleft themy then they fought him9 and they returned and enquired early af ter Gody &c* Neverthelefte they did but flatter him ^ith their mouth t&c* for their heart Vvas not right Vvith him^ neither Vtere they ftedf aft in his covenant? Are we not like unto little children , that while they are whipping will promife any rhing, but when the whipping is over will perform nothing ? Or like unto Iron that is very foft and malleable while it is inthefire> but whenitisuke^QUtofthefee, returns pre-
fentlv
and Covenant-breaking. 2, 7
fently to his former hardnefle ? This was Jacobs fault : He made a vdft when he was in diftrefle, Gen.2% .22. But he for- gat his covenant 3 and God was angry with hinv and chafti- fed him in his daughter Dinah, G>#.34-5« and in his two fons Simeon and Levi. And at laft God himfelf was fain to call to him from Heaven to keep covenant. And after that time God blefled Jacob exceedingly, GV^. 3 5. p,io?i 1,12. We reade of 'David, P/W.66. 13,14,1 5. that heprofeilethofhimfelfjthat he VvoM go into Gods houfe, and pay the vowes Which ht>$ lips had tittered, and hi* month had fpoJ^en^cben he \\iatintrotible* But how few are there that imitate David'm this thing?
Thirdly, let us examine our felves concerning thefolemne Concerning League and Covenant which we are to renue this day. And t*ie f°lemne here I demand an anfwer to thefe queftions. O^emir
1. Are there not many amongft us thztfiorn it and fpeak Queftiohsa- reproachfallytfitl That deal with it as the Children of If- bout the Co- rael did with Manna, which at firft they did fo highly value, venant.
as that they could not be kept within doors from gathering Q.ut& *• of it, 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 fo with the Covenant ?
2. Are there not fome that write againft it , and that fay Queft. a. in effecTr, That the ferjurj that is committed about it, is ra ther in taking of it then in breaking of k, and that it was not
a right, but a rajb oath ? which I fpeak not only to the jfhame of thofe that write thus , but alfo to the fhame of thofe that fuffer fuch things to be written and to go unqueftioned.
3. Are there not fome that put corrupt gloffes upon it, and Queft. £ fe*\efalfely in the Covenant ? that fay, that by virtue of the Covenant all Minifterszte, bound to renounce their minifte-
ry> (even th&tminiftery which God hath blefled and put his feale unto by the converiion of thoufands) and either to take it up again by Ordination from thepeop/e^ or if we finde no warrant in the Word for that way, then to turn Seekers, and to wait tillGW fend Apoftles to ordain Minifters ? And yet thefe men cannot but know that the Parliament in their Or dinance for Ordination of Minifters^ have declared, that this / is not the meaning of the Gwtnant. Others there are that ,
E z fay,
a 8 The great dagger ofC
fay , That by virtue of the Covanant no man ought to pay tythes to his Minifter unleffe he will incurre the fin ofperja~ ry* Thefe men may as well fay, That by the Cove newt 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 eftablifhed, &c. We challenge a fufficient maintenance by Gods law* But as for the tenth fart (though there are fome that fay much out of the Scrip ture for it) yet we require it as due only by the laws of the Kingdome.
Queft.4. 4, Are there not fome that deal hypocritically in the Co~
tenant ? that take it meerly to ferve their own turns, to fave their credits, or to fave their eftates, or to hide their malig nancy ? That are like unto the Samaritans , of whom it is re ported, that when the fe^es were in adverfity, they would renounce the Jewifli religion and all alliance with them .- but when the fetyes were in profperity , then they would pretend kindred, and profeffe themfelves to be of the Irxifk Religion. Juft fo do many Oxford-malignant* deal with the Parliament. While we are in profperity , they are Covenan ters, and for the Parliament. But if ever GWfhould bring us again into a low condition, they would quickly appear to be Anti-covenanters and Anti-jar liamenters. I have heard a ftory of a Gaoler, that being required either to take the Covenantor to leave his place; he confulted with his fel low drunkard about it ; and he anfwered,That he could not deny but thfat the taking of the Covenant was a very bitter pill: but feeing there was no remedy, his advice was, To fwallovp It doVvn and not to think^ o» it. And /hall not God be avenged of ftich a Nation as this ?
But the great queftion, and that which doth moft nearly concerne us that are here, is;
Queft. f. 5. Are we, not Covenant-breakers ? Do we not make the
times perilous by our falfify ing of our oath and covenant with God>
s> , . In our Covenant we fwear to fix things.
fwornunto in *• That we will endeavour to be humbled for our own pas
the Covenant, twlfa' thefw of the Kivgdomc* Bttt where {hall we finde a
and Covenant-breaking. 1 9
mourner In England for his own abominations , and for the abominations that are committed in the midft of us ? It is eafie to finde a Cenfurer of the fins of the Land, but hard to finde a true mourner for the fins of the Land.
Secondly, we fwear that we will endeavour to goe before one Another in the example of a re all Reformation. But who makes confcience of this part of the Oath ? What fin haft thou left, or in what one thing haft thou bin reformed fince thou took- eft this Covenant ? We read, £^ 10.3. That they entred intoCovenantjo put away their wives & their children by them: which was a very difficult and hard duty, and yet they did it* But what bofome fin , what beloved fin , as dear to thee as thy dear wife and children,haft thou left for Gods fake fince thou tookeft this Oath ? I read Nehem.$.i$* that the peo ple took an Oath to make reftittttion, which was a coflly du^ ^',and yet they performed it,faith the Text. But alaslwhere is the man that hath midcre/Htfftiott of his ill gotten goods iince he took this Covenant ? I reade, 2 Chron. 15. \6. that -|Cing Afa depofed his mother Maachah^ her, even her, from, being Queen , after he had entred into Covenant : and that the people, 2. Kings 1 1. 18. after they had fvvorn a Cove nant Jyrake 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^t little practice of a Reformation. We fay viz fight for a Reformati- on\ but I fear left in a little time we fhouW/gfo away all our Reformation : or if not fight it away, yet we fhould^i- fyttteit away , For now all our religion is turned into Vtrums, into Queftions, infemuch as that there are fome that call all religion into qtteftion, and in a little while will lofe all religion in the crowd of qttejtions.. Inter diftiutandum veritas^ &religioamittitur. There was a time not many yearsagoe, when God did blefle our Miniftery in the Qty, to the Con- verfion of many people unto God;, but now there arc many that ftudy more togaia parties to themfelves, then to gain fouls to God. The great work of Converjion is little thought on. And never fo few (if any at all) converted as in thefe days wherein we talk fo much of Reformation. And is this to keep Covenant with God > 3. We
a o The great danger ofCovenant-refuJing^
3 . We fweare to endeavour to amend the lives, andreforme not only our f elves, but all thofe that are under our charge. But where is this Family-reformation ? Indeed I reade offacofr, that when he went to perform his vow and covenant , he firft reformed his family, (7*».3 5.3 . And that fojbua refolved (and performed it) for himf elf and hi* family toferve the Lord. Andfo didfvfiak, 2 Chron.^A. And oh that I could adde, Andfo do we\ But the wickedneffes committed in our fami lies, proclaim the contrary to all the world. What ,ZV0£/<f- manS) what Aldermans, what Merchants family is more re formed fince the Covenant, then before ? We fpeak and contend much for & Church-reformation • but how can there 'be a Church-reformation, unleffe there be firft a Family-refor mation ? What though the Church-worjhip be pure, yet if the worjkifpers be impure, God will not accept of the worflyip ? And if families be not reformed, how will your worfhippers be pure ?
4. • We fwear to endeavour to bring the Churches of God in the three Kingdom? s, to the near eft conjunction and uniformity in Religion, confeffion of Faith , form of Church-government, Directory for worfiip and catechising, &c, But are there not fome that write againft an Uniformity in Religion, and call itan/^//? Are there not many that walk profefledly con trary to this claufe of the Covenant ? There are three texts of Scripture that people :keep the quite contrary way. The firft \SyAfat . 6. 3 4. 3 1 . 2 5 . Take no thought what you [hull eat, cjrc. fake no thought for to morrw* And moft people take thought for nothing elfe. The fecond text \S)Matth.6.-$ 3. Seekje firft the- kingdoms 'of God and hisrighteoufaeffe) &c. And moft peo ple feek this laft of all. The third text is, John 6.27. Labour not for the meat that perifoeth, but for the meat that endureth for ever, &c. And moft people labour not for the meat that endureth for ever, but for the meat that perillieth. As thefe three texts are kept, fo do many people keep this part of the Oath ; for there were never more divifeons and differences in the Church, never more difformity, and pleading againft Vni- formity^ then now there is.
5, We fwear to e ndeavourthe extirpation of Popery, Pre-
and Covenant-breaking. 3 1
hcj, Safer ft ition, Here fie, Sfblfaf; &c. And yet not wilh- ftanding there are feme that have taken this Oath, that con tend earneftly for a Toleration of all Religions : which (as I conceive) is as contrary to this claufe of the Covenant as Jfeaven is to Hell.
6» We (wear againft a deteftable indifferency *nd Neutrali ty in this.catife Which fo much c oncer Keth the glory o^Gsd, &c* And- yet how many are there amongdus that are like unto Gallh, that care not what becomes of the caufe of God,, fo they may have peace and quiet ? That will not be the -backwar- deft of ill, and yet will be (are not to betoo/^n^W, for fear left if the times turn, they fhould be noted amongft the chief of the fattion? That are very indifferent which fide prevaile , fo they may have their trading again? That fay as the P o lit it Ian, That they mil be c fire full not to come too near the keels of Religion, left itfiould daft out his braines : And as the King of Arragon toldZte^, That he Veould wade no farther into the fea of Religionjhen he couldfafely return backjo fhoar?
In all thefe fix particulars let usferioudy fearch and try our hearts, whether we be not amongft the number of thofe that make the times perilous.
The third ufe \sfotHttmHiation. Let the confideration of ype - our Covenant-breaking, be a heart-breaking confideration to of Humilia- every one of us this day. Let this be a mighty and powerfull tion. Argument to humble us upon this day of Humiliation.
There are five considerations that are,exceedingly foul- bumbling, if God bleffethem unto us.
1 . ,Tlie confideration of the many Gommandements of God Five fouHium- that we have often and often broken. blingconfide-
2. The confideration of the breaking of ^efa Chrift for l'ationj» our fins, how he was rent and torn for our iniquities.
3. The confideration of the breaking of the bread, and the touring out of the wine in the Sacrament , which is a heart- oreaking 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 Vo^vcs and Covenants that we have broken ; our Sacramtnt-Co'vtnantSj) our Faftivg-CovenantS) our Sick?
bed-
The great danger ofCovenant-refiifing)
bed-covenants. And efpecially the confideration of our often breaking of our Nationall-covenant which you come this day to renue. This is a fin in JV/0, a fin of a high nature : and if ever God awaken confcience in this life, a fin that will lye like a heavie Incuba upon it. A greater fin then a fin againft a Commandementy or againft an Ordinance. A fin not only of difobedience-t but of perjury. A fin of injuftice , offpirituaU adultery. A fin of Sacriledge. A fin of great unkindneffe. A fin that makes us not only dtfobediext, but difhoneft. For we account him a difhoneft man that keeps not his word. A fin that not only every good Chriftian* but every good Heathen doth abhorre. A fin, that not only brings damnation upon us, but cafteth fuch into horrible difgrace and reproach upon Cody that it cannot ftand with Gods honour not to be aven ged of a Covenant-breaker. Tertullian faith, that when a Chriftian forfakes his covenant, and the colours of Chnft, and turnes to ferve as the Devils fouldier, he puts an unfpeakablc difcredlt upon God and Chrift. For it is as much as if he {hould fay ; / like the fervice of the Devill better then the fer vice of God. And it is ;uft as if a fouldier that hath waged war under a Captaincy and afterwards forfaking him turnes to another, and after that, leaves this other Captaine and returns to his former Captain. This is to preferre the firft Captain before the fecond. This makes God complaine,^r. 2.4. What Iniquity have your Fathers found in me that they arc gone far from me% &c. And in the 1 1 verfe, Hath any Nation changed their God*) which are yet no Gods ? but my people have changed their glory for that Vvhich doth not profit. Bafl brings in the Devil infulting over Chrift , and faying , I never crea ted nor re deemed thefe men, and yet they have obeyed me , and contemned thee> o Chrifty even after they have covenanted to be thine. And then he addes , Equidem ego iflam futuram ad" verfus 'Ghriftum gloriationem hofti* info lent cm graving I onge ejfeftatuo qttam Gehenna (itpplicia* That is, / e fie em this inful ting of the Devill over fefus Chrift at the great day , to be more grievous to a true Saint, then all the torments in hell. A faying worthy to be written in letters of gold. Seeing then that €9Vt**xt-brci£i*g is fo great an abomination, the Lord
gire us hearts to be humbled for this great abomination this day* And this will be a notable preparation to fit you to the renu- ing of your Covenant ,For we reade that Nebemiah firft called his people to/*/?, before he drew them into a Covenant. According to which pattern you are here met to pray, and faft, and humble your foules for your former covenant-breaking-, and then to binde your felves anew unto the Lord our God. As Vvax when it is melted will receive the impreflion of a feal, which it will not do before: So. will your hearts/when melted into godly forroVv for your fins, receive the/ew/ of God abidingly upon them, which they will not do when hardned in fin.
Is every man that fins againft the Covenant to be accounted Objett. a Covenant-breaker, and zperjured,facrilegioM perfon >
By no means. For as every failing of a Wife doth not break ^jfai the Covenant between her and her Husband ; but flie is to be ac counted a Wife till fhe by committing adultery break the Cove nant. So every mifcariage againft the Covenant of grace, or a- gainft this Nationall covenant, doth not denominate us in a<7c- fpell-account Covenant- breakers. .But then God accounts us accor ding to his Gofpel to break covenant, when we do not only fin, but commit fn againft the Covenant^ iWhen we do not only fin out of weakneffe, but out Q^ickednefie ; when we do not only/z/A', but/?// into fin ; when weforfake & renounce the Covenant jN\\tn we deale treacberoufly in the Covenant, and enter into league and covenant with thofe fins which we have fworn againft. When we walk into Anti-covenant paths', and willingly do contrary to what we fwear • then are we perjured, &unjuft,and facrilegious-, and guilty of all thefefins formerly mentioned.
The fourth Ufe prefents unto you a Divine, and therefore a Vfe 4. fureprojett to make the times happy. And that is, Let all Cove- An exhor- nant-takers labour to be Covenant-keepers. It hath p leafed God tat*°n un to put it in your hearts to renne your Covenant. The fame God *" inable you to keep Covenant. It is faid, 2 Cbron^.^ 1,3 2. The King made a covenant before the Lord, &t\ A /id he caufed all that wereprefent in ^erufulem and Benjamin to ft and to it. And 2 Kings 23.3. The King flood by a pi liar and made a covenant before the Lord, &c. and all the people flood to the covenant. This is your du ty , not only to take the Covenant, but tvflandto the Covenant ; and tvfland to it, maugre all oppofition to the contrary. Accor ding as we reade, 2 Cbrov*l 5 .J2,T 3 . And, they entredmto cove-
nant to feek^ the Lord God of their fathers, &c. That Vvhofoever would noi: feekjhe Lord God of Ifrael , jhould be fat to deathy whe ther fmall or great , Whether man or "Woman* For it is not the ta~ kin? jbut the keeping of the Covenant that will make you happy. Go~d isftiled,^ God keeping covenant > Deut.^^.Neh.i^. O that this might be the honour of this City 1 That we may fay of it, Lo/tdon is a City keeping covenant with God* Great and many are the blefllngs entailed upon Covenant-keepers. Exod*i9.t$y6. NoVsr therefore if yon \Vi/l obey my voice indeed^ and keep my covenant y then you foallbe a peculiar treasure unto me above all people : for all the earth is minei Andyefhallbe unto me a kmgdome ofPriefls^ and an holy Nation, &c, Pfal. 2 5, 1 o . All the paths of the Lord are mercy and truth unto fuch as keep hi* covenant , &c. Pfal, I 5.4.
There are three Covenants I fhaliperfwade you in an elpeciall manner to ftand to.
Specially I The covenant you made with God in Baptifme. AChriftian
i/TheCo- 0"a*t'1 Chryfoftome) fhould never^/7 out: of door sy or lye down in
venantwc hisbed^ or go into hisclofet^ but he ihould remember than word
made to Abrenuncio ^ that is, He fhould remember the time when he did re*
God in nounce the Devill and all his works. Oh let us not forget that
baptifine. which we ought alwayes to remember i Let us remember to keep
that Covenant , as ever we defire God ihould remember us in
mercy at the great day.
i.Thc co- 2. The covenants which Vce have made unto God in our afflifti* vemntswe Ons. Famous is that paflage of Pliny in one of his Epifties to one have m^e tjiat de{;reci ruies from h[m how to order his life aright. I will ^tion.3 l~ 0*a*tn he)give you one rule which {hall be inftead of a thoufand ; Vt tales efteperfeveremmfani) quales nos futuros efteprofitemtir infirmi. That \Ve jhould perfevere to be fuch Vehen \>ve are Vi?e//y as wepromife to be when ^e arefick. A fentence never to be for gotten. The Lord help us to live accordingly.
3- Thecovenantwhichyouare to take this day* The happinefli*
kmne or m^ery °f England doth much depend upon the keeping or
League & breaking of this Covenant. If Englandktzy it, England by keep-
Covenant. ing covenant Jhall ftand fure^ according te that text, E^ek^j.i^
\tEngland break it, God will break England in pieces. If Eng-
land Height it,God wil fleight England^ Englandhthkt it. God
will forfake England. And this fhali be written upon the Tombe
ofperilhing.E^/^W.- Here lieth a Nation that hath broken the
covenant of their God. Remember what vow have heard this day.
ana c ovenam-vreaKtng.
That 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 thefacrifce of fools. Better not vo\\>y then to vowandnottopajyEccLi.^* It is fuch an highprophanation of Gods Name, as that God cannot hold a Covenant-breaker guiltlefle. It is perjury->injuftice,fpirituall adultery >facriledgey&c* And the very lifting up of your hands this day (if you do not fet heart and hand on work to keep covenant) will be fufficient wit- neffe againft you at the great day. We reade, GV». 3 1.^4,4 5, 46, 48940,52 , 5 3 . "That Jacob and Lab an entred into a covenant, and tookjt heap of ft ones, and made them a Vvitneffe, & faid. This heap u a Vvitneffcy&c. And they called the name of the place IMizpah : The Lord Watch between me and thee, cjrc. The God of Abraham judge befftixt W) &c. Such is your condition this day. You enter into Covenant to become the Lords> and to be valiant for his truth, and againft his enemies. And the very/0//w of this Church ihali bewitnefTe againft you, if ywbreakj:ovenant. The name 0f this place may be called Miz,pah. *The Lord will Watch over you for goodjif you keep it, and for evilJ, if you break it. And all the cur- fes contained in the book of the Covenant {hall light upon a wil ling Covenant-breaker. The Lord faften thefe meditations and foul-awaking coniiderations upon your hearts.The Lord give you grace to keep clofe to the Covenant j & in keeping of it to keep God and a good conscience ^ wch are both loft by covenant-breaking.
There are fix things which I ihall perfwade you unto in purfu- 6. Things ance of your Covenant. to be done
1. To be humbled for your own fins, and for the fins of the lnPurr"- Kingdome ; & more efpecially, Becaufe Vve have not as Voe ought ourC valued the ineftimable benefit of the Gojpel, that W* have notlabott- nant. red to receive Chrift in our heart s> nor to Vpalk^orthy of him in our
lives , Which are the caufes of other Jins andtranfgrejfionsfo much abounding amongft us. Gofpel-fins are greater then legall-Jins., and will bringGofpe/-curfes,which are greater then le gall-cur fes* And therefore let us be humbled according to our Covenant for all our Gofpel-abominations.
2. You muft be ambitious to go before one another in an exam ple of reall reformation. You muft fwear vainly no more, be drunk no more, break the Sabbath no more, &c, You muft remember what David faith,P/^A $of 16, But unto the kicked Godfaithjrhat haft th<w to do to take my covenant in thy mouth ? feeing thou hateft
inft ruction, and cafteft my Words behinde thee. To fin willingly after we have fworn not to fin , is not only to fin againft a Commande- went,(zs I have faid)but to fin againft an Oath ; which is a double ittiqtiitj, and will procure a double damnation. And he that takes a Covenant to reform, and yet continueth unreformed,his Cove nant W/7/ be unto him as the bitter Water ofjealoufie Was to the W0n man guilty of adultery, Which made her belly tofivellandthighto rot, &c< Numb.*). a*
3 , You muft be careful to reform jour families according to your tovenant, and the example tfjoflua, and Jacob, and the godly Kings forementioned.
4.-. You muft endeavour according to your places andcal lings to bring the churches of God in the three Kingdoms to the near eft con" junction & uniformity in religion &c> O blefled Vnity ! how comes it to paffe that thou art fo muchfleighted and contemned ? Was not unity one of the chief parts of Chrifls prayer unto his Father when he was here upon earth ? John 17.11. Is not unity, amongft Chriftians one of theftrongeft arguments to perfwade the World to believe in Chrift, John 17.2 1. Is it not the chiefe defire of the holy Apoftlesjh&t \vzffiouldallfpeak. the fame things, and that there jhouldbe no divifions amongft us* but that We be perfectly joy ned to gether in the fame mind & in the fame judgement?! Cor. I . I o.Phil. •2. 1,2,3, &c. Is not unity the happineffe of heaven ? Is it not the happineffe of a City to be at unity within it f elf? Is it not 2, good &pleafant thing for brethren to dwell together in unity ?\{QW comes it then to pafle that this part of the Covenant is fo much forgot ten > The Lord mind you of it this day ! And the Lord make- this great & famous City a City of holinejfe&nd a City at unity within, itfelfl For \Sunity be deftroyed, purity will quickly allo be de- ftroyed. The Church of God is una as well as/^fe. It is but one church as wel as is it a holy church. And Jefits Chriftgavefome to be Apoftles, fome Evange lifts, fome Prophets , fame Paftors 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 ofChrift is appointed for the keeping of his Church in unity as well as pu rity. Thofe things which God hath joyned together, let no man put afunder. That government which doth not promote unity as well is purity,, is. not the government ofChrift. Oh the mifery of that kingdom where Church-divifions are nourished and fomen ted 1 A kingdom?) or a church) divided againfl it f elf cannot ftand*
and CovenAnt-brtAking. 37
Would it not be a fad thing to fee twelve in a family, and one of them a Presbyterian, another an Independent, another a Brojwifl9 another an Antinomlan, another an Anabaptifl, another &Faml- ///?,another for the Prelatlcal government,another a Seeker,znc- ther a Papift, and the tenth it may be an Atheifl, the eleventh a 9^5 & the twelfth a TV/r^/TheLord in his due time heal our divi- iions, & make you his choice inftruments according to your pla ces, that the Lord may be one^& hi* name one in the three kingdoms I
5. You muft endeavour in purfuance of your Covenant to ex tirpate Popery, Prelacy, Herejie, Schlfme, Prophanene$e,&Vvhat-
focver /hall be found contrary to found dottrine and the power of god- llne$e,&c. That fo this City may be a City of holinefie, unity $j\& a City of truth,zs is prophecied of Jerufalem, Zach.^. Oh blef- fed truth, how is it that thou art fo lightly efteemed on ! Is not truth more preclow theng^/^and more co be prized then Rubles? Are we not to buy the truth and fell It not ? Did not Chrifl come into the world to bear "fcitnefie to the truth ? Did not grace and truth come by-Ieftts Chrifl ? Is not Chrifl the v>av,the truth, and the life ? How is it then that truth is fallen in the ftreets, and equity cannot enter ? how is it that truth faileth, and he that departeth from evill maketh himfelfa preylEftiy 59. 1 4,1 5 .How is it that men bend their tongues like bowesfor liesjjut they are not valiant for the truth upon earth ? The Lord make you lovers of truth and peace*
6. You mult take heed of that cur fed monfler of Indlfferency & Neutrality. Study thefe fix texts of Scripture, Judg.^.i 3. ^udgS* 4,7.i6.J)eut<in,4.. fer.qS.io. Afat.i2.3O.Mar$.l$. Othat ihefe Scriptures were written in your hearts with a pen of iron! A Neuter in Gods caufe Is^/^-^armChriflian^'hom God will fpue out of his mouth ; he is a dead member ofChrlflsbody, fit to be cut off. Oh that the Lord would raife up your hearts this day {Right Honourable, Right Worfl}lpfull,and Well beloved) to a high pitch of zeal for him and his caufe 1 God hath made you inftru ments to do wonderftill 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 meafure is brought very low. But yet as Chrifl faid to the young man, fo do I to you : There is one thing Wanting: and that one thing I* the one thing neceftary ; The Church is unfetled, Difciplme unereH:ed, Religion is tottering. For Zlons
. _ fakehQld not your peace>and for?^^/^,rfake keep not filence,
V J O 5
ftir up y cur Zealand your ftrength. Ufe your intereft and your power in an orderly, and regular, and peaceable way according to your places. And what canyon not dj ?
You have ventured one arrow already,/^ another&nd if that mi{czrrf,Jbyotanotlyer,you \vi\\ /peed an laft. He that cuts down a tree though he cuts it not down at the Lrft and fecond blow, yet the firft and fecond and third blow prepare to \hzfpeeding hlow^Q that blow that cuts it down. You have delivered one petition already , deliver another, and if that fpeed not, deliver another. The. fyeedingfetition^f ill come at laft. In a word, doe your duties according to your oath 3 and according to your ca pacities/ and all in a regular way) and leave the iffiie to God. Queffi* But Ibme will fay , How fhall I doe to get up my heart to
this high pitch that I may be a Covenant-keener ? Anf. I will propound thefe four helps,
Foir helps i. Labour to be always mindefull of your Covenant, according folemPthe t0 £kat text> I Chron. 1 6. 15. God is. always windfall of hi* Cove- Leagued nant* *c was tne §rcat ^n °^ tne people of Ifrael , that they Covenant. Wz.?.z unminAfull of the Covenant, Neh.p. 17. They firft for- gat the Covenant^ and afterwards did quickly forfake it. He that forgets the Covenant, muft needs be a Covenant breaker. Let us therefore remember it, and carry it about us as quotidian**?** TheCove- ^•r^timen^Hrn^ anc^ quotidianttm munimentum* Firft, let us make nant muft tne Covenant a daily argument againft all (in & iniquity,and when be a daily we are tempted to any fin, let us fay , / bavefaorn toforfake my argument old iniquities: ZK&'tflcommitthKpn, I am not onely a Com- & a^ail I mm<).ement-breaker) but an Oath-breaker; I am ferjurd. I have weapon to fvporn to reform myfamilj, and therefore I will notfoffer a wick^ beat back edferfon to tarry in my family. I have fworn againft neutrality >, all tempts- and indifferency, and therefore I will be ^ealominGods caufe> &c. Secondly, let us make this Covenant a daily muniment -, and armour of 'defence , to beat back all the fiery darts of the De- vill. When any one tempts thee by promife of preferment to doe contrary to thy Covenant , or by threatning to ruine thee for the hearty purfuing of thy Covenant, here is a ready anfwer; I am fworn to doe what I doe, and if I doe other- wife, I am a perjured Wretch.
This is as a wall of braffe to refift any dart that fhall be {hot againft thee for well-doing according to thy Covenant. Famous istheftorv of H^»»i^Awhichhetoldto Kin? AntiocbM* when
he required aid of him againft the Romanes, when I W<& 9 years old (faid hej my Father carried me to the Altar, and made me take an Oath to be an irrcconciliablefoe to the Romanes, In ptirfuance of this Oath) I have waged war againft them thefe 36 years. To keep this Oath I have left my Country^ and am come to feek^aid at your hands, which if yon deny , 1 will travell over all the ^orld to finde out fome enemies to the Romane State. Odi, odioque fum Ro~ mani*. If an Oath did fo mightily operate m Hannibal, let the Oath you are to take this day, work as powerfully upon you ; And make your Oath an argument to oppofe perfonall (ins , and family fins, and to oppofe Herefie,Schifrne, and all profane* neffe, and to endeavour to bring the Churches of God in the three King^omes to the neerefl conjunction) andttniformity,&c* And let this Qath be armour of proof againft all temptations to the con trary. And know this one thing, that if the Covenant be not a daily argument and muniment agairdT: fin, it will become upon your breaking of it, quotidi^num teflimonium, & Aternum oppro" brium. A daily witnefe againft you, as the book of the law was, Deui;^ 1.26. and an ever laft ing Jh,;me and reproach unto you and yours.
2. Let us have high thoughts of the Covenant. Acl:ions3 and affections follow our apprehenfions. \iihy judgement bzbelea- fred with a corrupt opinion about the Covenant, thy affections and actions will quickly be beleapredulfo* And therefore you ought to endeavour according to your places, that nothing be ipoken, of written, that may tend to the prejudice of the Co- venant.
3, You muft not take it in your owne ftrengths-> but/>; Gods flrength. AS it is taken in Godsprefence, fo it muft be taken Vvith- Gods ajpftanceyVfilh felfe-abajiag, fe If e- denying , felfe-humbling .hearts; you muft take it joyfully and tremblingly -, rejoycing in God and in his ftrength, and yet trembling for fear of your own unworthineffe and unftedfaftneffe in the Covenant.
.4. You mult take heed of the curfed fin of fe!fe~love, which is placed in the fore-front as the caufe of all the Catalogue of (ins here named • Becaufe men are lovers ofthemfelves , there fore they are covetous, &c. and therefore they are Covenant^ breakers. A felfe-fee ker cannot be a Covenant-keeper * this is a finne that you muft hate as the very gates of hell.
And this is the/ir<W/# that I prgmifed in the beginning
of my Sermon to fpeak on : but the time and your other oc- cafions will not permit. There is a natitrall felfe-love, and a divine felfe-love, and a finfull felfe-love. This (infull felf-love is when we make our felves the laft end of all our aftions, when we fo love our f elves , as to love no man hut our felves ^ accord ing to the Proverb , Every man for himfelf,&c. When we pre tend God and his glory, and the common good : but intend our felves , and our own private gain and interefl • when we ferve God upon polltique defignes ; Of this {infull felf-love the Apoftle fpeaks, Phi/. 2,21. For all feek^ their own\and not the things of ^efaChrift. And if we had a window to Jook into the hearts of moft people, we iliould finde their hearts made up all of this Idolatrous/^//^-/^?. Men deal with (/Was it is reported of Cnidius a great Architeftift , who building a fumptuous Watch- Tower for the King of Egypt ( a Tower to difcover the rocks to Mariners ) fuch was his craft , that he caufedhis own name to \>z engraven d upon zftone in the wall, in great letters, and over that ftone he caufed it to be plaiftered with lime and mor tar, and upon the outfide wrote the name of the King of Egypt, as pretending that he fliould have all the honour. But here was his cunning : he knew that in time the water would confume (as it did) tteplaiftering, and afterwards his own name and memo, ryfhould appear and abide. Juft fo doe moft people deal with God and with his religion, and with the publique. If we looke without doors, we fliail fee nothing written but pro bono ^nblico^ &c< All their difcourfe is for the better promoting of Godli- llnejfe: but if we could look within, we fliould fee written, Pro bono privato,&c. All their defignes are for to promote them- felves. They monopolize and ingrofle all to themfelves, as if made for themfelves. Where this finfull felf-love d-wels* there dwelt no love to Godt no love to thy brother^ no love to Church nor State* This finfull felf-love is the Caterpillar that deftroyeth Church and Common-wealth. It is from this finflill felf-love that the ftiblique affairs drive on fo heavily, and that Church-government is not fetled, and that our Covenant is fo much neglected. Of thisfinlcannot now fpeak : but when GWfhal I offer opportu nity,! fhall endeavour to uncafe it before you. In the mean time, the Lord give you grace to hate it as hellitfelf.
FINIS,