Part 27

3. That God should make this covenant with man, and not with devils.

4. This sets out the mercy of the covenant, because it contains such rare and glorious benefits, and therefore it is called a covenant of life and peace. "An everlasting covenant even the sure mercies of David." It is compared to the waters of Noah, Isa. liv. 6. Famous are those two texts; Exod. xix. 5, 6; Jer. xxxii. 40, 41--texts that hold forth strong consolation. By virtue of the covenant, heaven is not only made possible, but certain to all believers, and certain by way of oath. It is by virtue of the covenant that we call Him Father, and may lay claim to all the power, wisdom, goodness and mercy, that are in God. As Jehoshaphat told the king of Israel, to whom he was joined in covenant, "I am as thou art, my people as thy people, my horses as thy horses:" so doth God say to all that are in covenant with Him, "My power is thine, My holiness is thine." By virtue of this covenant, whatsoever thou wantest, God cannot deny it thee, if it be good for thee. Say unto God, Lord, Thou hast sworn to take away my heart of stone, and to give me a heart of flesh, Thou hast sworn to write Thy law in my heart, Thou hast sworn to circumcise my heart, Thou hast sworn to give me Christ, to be my king, priest and prophet. And God cannot but be a covenant-keeper. By virtue of this covenant, God cannot but accept of a poor penitent sinner, laying hold upon Christ for pardon. In a word, we may challenge pardon and heaven by our covenant. God is not only merciful but just to forgive us; we may challenge heaven through Christ, out of justice. And

5. That the condition of the covenant on our part should be upon such easy terms, therefore it is called a covenant of free grace, and all that God requires of us is to take hold of this covenant; to receive this gift of righteousness; to take all Christ, as He is tendered in the covenant; and, that which is the greatest consolation of all, God hath promised in His covenant to do our part for us. Therefore it is called a testament, rather than a covenant. In the New Testament, the word _diatheke_, is always used by the apostle, and not _syntheke_. Heaven is conveyed into the elect by way of legacy. It is part of God's testament, to write His law in our hearts, and to cause us to walk in His ways. Put these together, seeing there is such infinite mercy in the covenant. A mercy, for God to enter into covenant with us, to do it with us, and not the angels; with us fallen, with us upon, such easy terms, and to make such a covenant that contains so many, and not only so but all blessings here and hereafter, in the womb of it. It must needs be a land-destroying, and soul-destroying sin, to be a covenant-breaker.

The use and application of this doctrine is fourfold. 1. Of information. If it be such a land-destroying sin to be a covenant-breaker, let us from hence learn the true cause of all the miseries that have happened unto England in these late years. The womb out of which all our calamities are come--England hath broken covenant with God, and now God is breaking England in pieces, even as a potter breaks a vessel in pieces. "God hath sent His sword to avenge the quarrel of His covenant," as Christ whipped the buyers and sellers out of the temple, with whips made of the cords which they had brought to tie their oxen and sheep withal. A covenant is a cord to tie us to God; and now God hath made an iron whip of that covenant which we have broken asunder, to whip us withal.

We are a nation in covenant with God, we have the books of the covenant, the Old and New Testament; we have the seals of the covenant, baptism, and the Lord's supper; we have the messengers of the covenant, the ministers of the Gospel; we have the angel of the covenant, the Lord Jesus Christ, fully, freely, and clearly set out before us in the ministry of the word: but alas! are not these blessings amongst us, as the ark was amongst the Philistines, rather as prisoners, than as privileges, rather _in testimonium et ruinam, quam in salutem_; rather for our ruin, than for our happiness? May it not be said of us, as reverend Mulin said of the French protestants, "While they burned us (saith he) for reading the scriptures, we burned with zeal to be reading of them; now with our liberty is bred also negligence and disesteem of God's word." So is it with us, while we were under the tyranny of bishops; Oh! how sweet was a fasting day? How beautiful were the feet of them that brought the gospel of peace unto you? How dear and precious were God's people one to another? But now, how are our fasting days slighted and vilified? How are the people of God divided one from another, railing upon (instead of loving) one another? And is not the godly ministry as much persecuted by the tongues of some that would be accounted godly, as heretofore by the bishop's hands? Is not the Holy Bible by some rather wrested than read? Wrested, I say, by ignorant and unstable souls, to their own destruction? And as for the seals of the covenant, 1. For the Lord's supper, how oft have we spilt the blood of Christ by our unworthy approaches to His table? And hence it is, that He is now spilling our blood; how hard a matter is it, to obtain power to keep the blood of Christ from being profaned by ignorant and scandalous communicants? And can we think, that God will be easily entreated to sheath up His bloody sword, and to cease shedding our blood? 2. For the sacrament of baptism; how cruel are men grown to their little infants, by keeping of them from the seal of entrance into the kingdom of heaven, and making their children to be just in the same condition with the children of Turks and Infidels? I remember, at the beginning of these wars there was a great fear fell upon godly people about their little children, and all their care was for their preservation and their safety; and for the continuance of the gospel to them. But now, our little children are likely to be in a worse condition than ever. And all this is come upon us as a just punishment of our baptismal covenant-breaking. And as for Jesus Christ, who is the angel of the covenant: are there not some amongst us that ungod Jesus Christ? And is it not fit and equal that God should unchurch us and unpeople us? Are there not thousands that have sworn to be Christ's servants, and yet are in their lives the vassals of sin and Satan? And shall not God be avenged of such a nation as this? These things considered, it is no wonder our miseries are so great, but the wonder is that they are not greater.

2. An use of examination. Days of humiliation ought to be days of self-examination. Let us therefore upon such a day as this, examine, whether we be not amongst the number of those that make the times perilous, whether we be not covenant-breakers? Here I will speak of three covenants; 1. Of the covenant we have made with God in our baptism. 2. Of the covenant we have made with God in our distresses. 3. And especially of this covenant you are to renew this day.

1. Of the covenant which we made in baptism, and renew every time we come to the Lord's supper, and upon our solemn days of fasting. There are none here, but I may say of them, "the vows of God are upon you." You are _servi nati, empti, jurati_, you are the born, bought, and sworn servants of God, you have made a surrender of yourselves unto God and Christ. The question I put to you is this: How often have you broken covenant with God? It is said, "The sinners in Zion are afraid; who shall dwell with everlasting torments? Who shall dwell with devouring fire?" When God comes to a church-sinner, to a sinner under the Old Testament, much more to a Christian sinner, a sinner under the New Testament, and layeth to his charge his often covenant-breaking, fearfulness shall possess him, and he will cry out, "Oh! woe is me, who can dwell with everlasting burnings? Our God is a consuming fire, and we are as stubble before Him; who can stand before His indignation? Who can abide in the fierceness of His anger? When His fury is poured forth like fire, and the rocks are thrown down before Him. Who can stand?" Of all sorts of creatures, a sinful Christian shall not be able to stand before the Lord, when He comes to visit the world for their sins. For when a Christian sins against God, he sins not only against the commandment but against the covenant. And in every sin he is a commandment-breaker, and a covenant-breaker. And therefore, whereas the apostle saith, "tribulation and anguish upon every soul that sinneth: but first upon the Jews," I may add, first, upon the Christian, then upon the Jew, and then upon the Grecian, because the covenant made with the Christian is called a better covenant: and therefore his sins have a higher aggravation in them. There is a notable passage in Austin, in which he brings in the devil thus pleading with God, against a wicked Christian at the day of judgment. Oh! Thou righteous Judge, give righteous judgment; judge him to be mine who refused to be Thine, even after he had renounced me in his baptism; what had he to do to wear my livery? What had he to do with gluttony, drunkenness, pride, wantonness, incontinency, and the rest of my ware? All these things he hath practised, since he renounced the devil and all his works. Mine he is, judge righteous judgment; for he whom Thou hast not disdained to die for, hath obliged himself to me by his sins.

Now, what can God say to this charge of the devil's, but take him, devil, seeing he would be thine; take him, torment him with everlasting torments. Cyprian brings in the devil thus speaking to Christ in the great day of judgment. I have not (saith the devil) been whipped, and scourged, and crucified, neither have I shed my blood for those whom Thou seest with me; I do not promise them a kingdom of heaven, and yet these men have wholly consecrated themselves to me and my service. Indeed, if the devil could make such gainful covenants with us, and bestow such glorious mercies upon us as are contained within the covenant, our serving of Satan and sin might have some excuse. But, whereas his covenant is a covenant of bondage, death, hell, and damnation; and God's covenant is a covenant of liberty, grace, and eternal happiness, it must needs be a sin inexcusable to be willingly and wilfully such a covenant-breaker.

2. Let us examine concerning the vows which we have made to God in our distresses; in our personal distresses, and our national distresses. Are we not like the children of Israel, of whom it is said, "When He slew them, then they sought Him, and they returned and inquired early after God. Nevertheless they did flatter Him with their mouth. For their heart was not right with Him, neither were they stedfast in His covenant." Are we not like little children that, while they are being whipped, will promise any thing; but, when the whipping is over, will perform nothing? Or like unto iron that is very soft and malleable while it is in the fire, but, when it is taken out of the fire, returns presently to its former hardness? This was Jacob's fault: he made a vow when he was in distress, but he forgot his covenant, and God was angry with him, and chastised him in his daughter, Dinah, and in his two sons, Simeon and Levi; and at last God Himself was fain to call him from heaven to keep covenant; and after that time God blessed Jacob exceedingly. We read of David, that he professes of himself, "That he would go to God's house, and pay the vows which his lips uttered, and his mouth had spoken, when he was in trouble." But, how few are there that imitate David in this thing.

3. Let us examine ourselves concerning this Solemn League and Covenant which we are to renew this day. And here I demand an answer to this question. Quest. Are we not covenant-breakers? Do we not make the times perilous by our falsifying of our oath and covenant with God? In our covenant we swear to six things.

1. "That we will endeavour to be humbled for our own sins, and for the sins of the kingdom:" But where shall we find a mourner in England for his own abominations, and for the abominations that are committed in the midst of us? It is easy to find a censurer of the sins of the land, but hard to find a true mourner for the sins of the land.

2. We swear "that we will endeavour to go before one another in the example of a real reformation." But who makes conscience of this part of the oath? What sin hast thou left, or in what one thing hast thou reformed since thou didst take this covenant? We read, "That they entered into a covenant to put away their wives and children by them," which was a very difficult and hard duty, and yet they did it. But what bosom-sin, what beloved sin, as dear to thee as thy dear wife and children, hast thou left for God's sake, since thou tookest this oath? I read, That the people took an oath to make restitution, which was a costly duty, and yet they performed it. But alas! where is the man that hath made restitution of his ill-gotten goods since he took this covenant? I read, that king Asa deposed his mother Maachah, her even, from being queen, after he had entered into covenant: and that the people, after they had sworn a covenant, brake in pieces all the altars of Baal thoroughly. But where is this thorough reformation. We say, we fight for a reformation, but I fear lest in a little time, we fight away our reformation. Or, if we fight it not away, yet we should dispute it away. For all our religion is turned into questions, in so much that there are some that call all religion into question, and in a little while will lose all religion in the crowd of questions. There was a time not many years ago, when God did bless our ministry in the city, to the conversion of many people unto God; but now there are many that study more to gain parties to themselves, than to gain souls to God. The great work of conversion is little thought on, and never so few, if any at all, converted as in these days wherein we talk so much of reformation. And is this to keep covenant with God?

3. We swear "to endeavour to amend our lives, and reform not only ourselves, but also those that are under our charge." But where is that family reformation? Indeed I read of Jacob that when he went to perform his vow and covenant, he first reformed his family. And that Joshua resolved, and performed it, "for himself and his family to serve the Lord." And so did Josiah. And oh! that I could add, And so do we. But the wickedness committed in our families proclaims the contrary to all the world. What noblemen, what aldermen, what merchants, families, are more reformed since the covenant than before? We speak and contend much for a church-reformation, but how can there be a church-reformation, unless there be a family-reformation? What though the church-worship be pure, yet if the worshippers be impure, God will not accept of the worship? And if families be not reformed, how will your worshippers be pure?

4. We swear to endeavour "to bring the churches of God in the three kingdoms to the nearest uniformity in religion confession of faith, form of church government, directory for worship, and catechising." But are there not some that write against an uniformity in religion, and call it an idol? Are there not many that walk professedly contrary to this clause of the covenant? There are three texts of scripture that people keep quite the contrary way. The first is, "Take no thought what ye shall eat; take no thought for to-morrow." And most people take thought for nothing else. The second is, "Seek ye first the kingdom of God and His righteousness;" and most people seek this last of all. The third text is, "Labour not for the meat that perisheth, but for the meat that endureth for ever;" and most people labour not for the meat that endureth for ever, but for the meat that perisheth. As these three texts are kept, so do many people keep this part of the oath; for there were never more divisions and differences in the church, never more deformity, and pleading against uniformity, than now there is.

5. We swear "to endeavour the extirpation of popery, prelacy, superstition, heresy, and schism." And yet, notwithstanding, there are some that have taken the oath that contend earnestly for a toleration of all religions.

6. We swear "against a detestable indifferency and neutrality in this cause, which so much concerneth the glory of God." And yet how many are there amongst us like unto Gallio, that care not what becomes of the cause of God, so they may have peace and quiet? That will not be the backwardest of all, and yet will be sure not to be too forward; for fear lest, if the times turn, they should be noted amongst the chief of the faction? That are very indifferent which side prevail, so they may have their trading again? That say as the politicians say, That they would be careful not to come too near the heels of religion, lest it should dash out their brains: and as the king of Arragon told Beza, That he would wade no further into the sea of religion, than he could safely return to shore. In all these six particulars, let us seriously search and try our hearts, whether we be not among the number of those that make the times perilous.

The third use is for humiliation. Let the consideration of our covenant-breaking be a heart-breaking consideration to every one of us this day: let this be a mighty and powerful argument to humble us upon this day of humiliation. There are five considerations that are exceedingly soul-humbling, if God bless them to us.

1. The consideration of the many commandments of God, that we have often and often broken. 2. The consideration of the breaking of Jesus Christ for our sins, how He was rent and torn for our iniquities. 3. The consideration of the breaking of the bread, and pouring out of the wine in the sacrament, which is a heart-breaking motive and help. 4. The broken condition that the kingdoms of England, Scotland, Ireland, and Germany, are in at this time. 5. The many vows and covenants that we have broken; our sacrament-covenants, our fasting-covenants, our sick-bed covenants; and especially the consideration of our often breaking our national covenant, which you come this day to renew. This is a sin in folio, a sin of a high nature: and if ever God awaken our conscience in this life, a sin that will lie like a heavy _incubus_ upon it. A greater sin than to sin against a commandment, or against an ordinance. A sin not only of disobedience, but of perjury; a sin of injustice, of spiritual adultery, a sin of sacrilege, a sin of great unkindness, a sin that not only makes us disobedient, but dishonest; for we account him a dishonest man, that keeps not his word. A sin that not only every good Christian, but every good heathen doth abhor; a sin that not only brings damnation upon us, but casteth such an horrible disgrace and reproach upon God, that it cannot stand with God's honour not to be avenged of a covenant-breaker. Tertullian saith, "That when a Christian forsakes his covenant, and the colours of Christ, and turns to serve as the devil's soldier, he puts an unspeakable discredit upon God and Christ." For it is as much as if he should say, "I like the service of the devil better than the service of God." And it is just as if a soldier that hath waged war under a captain, and afterwards forsakes him, and turns to another; and after that, leaves this other captain, and turns to his former captain. This is to prefer the first captain before the second. This makes God complain, "What iniquity have your fathers found in Me, that they have gone far from Me?" And, "Hath any nation changed their god, which yet are no gods? But My people have changed their glory for that which doth not profit." Basil brings in the devil insulting over Christ, and saying, "I never created nor redeemed these men, and yet they have obeyed me and contemned Thee, O Christ, even after they have covenanted to be Thine." And then he adds, "I esteem this honouring of the devil over Jesus Christ at the great day, to be more grievous to a true saint than all the torments in hell." A saying worthy to be written in letters of gold. Seeing then that covenant-breaking is so great an abomination, the Lord give us hearts to be humbled for this great abomination this day. And this will be a notable preparation to fit you for the renewing of your covenant. For we read, that Nehemiah first called his people to fast before he drew them unto a covenant: according to which pattern, you are here met to pray and humble your souls for your former covenant-breaking; and then to bind yourselves anew unto the Lord our God. As wax, when it is melted, will receive the impression of a seal, which it will not do before: so will your hearts, when melted into godly sorrow for our sins, receive the seal of God abidingly upon them which they will not do when hardened in sin.

Is every man that sins against the covenant to be accounted a covenant-breaker, and a perjured sacrilegious person? By no means. For, as every failing of a wife doth not break covenant between her and her husband, but she is to be accounted a wife, till she, by committing adultery, break the covenant: so, every miscarriage against the covenant of grace, or against this national covenant doth not denominate us, in a gospel account, covenant-breakers: but then God accounts us, according to His gospel, to break covenant when we do not only sin, but commit sin against the covenant; when we do not only sin out of weakness, but out of wickedness; when we do not only fail, but fall into sin; when we forsake and renounce the covenant; when we deal treacherously in the covenant, and enter into league and covenant with those sins which we have sworn against; when we walk into anti-covenant paths, and willingly do contrary to what we swear; then are we perjured, and unjust, and sacrilegious, and guilty of all those things formerly mentioned.

The fourth use presents unto you a divine, and therefore a sure project to make the times happy; and that is, let all covenant-takers labour to be covenant-keepers. It hath pleased God, to put it in your hearts to renew your covenant, the same God enabled you to keep covenant. It is said, "The king made a covenant before the Lord. And he caused all that were present in Jerusalem and Benjamin to stand to it. And the king stood by a pillar, and made a covenant before the Lord. And all the people stood to the covenant." This is your duty, not only to take the covenant, but to stand to the covenant; and to stand to it maugre all opposition to the contrary, as we read, "And they entered into a covenant to seek the Lord God of their fathers. That whosoever would not seek the Lord God of Israel, should be put to death, whether small or great, whether man or woman." For it is not the taking, but the keeping of the covenant, that will make you happy. God is styled, "A God keeping covenant." O that this might be the honour of this city! That we may say of it, London is a city keeping covenant with God. Great and many are the blessings entailed upon covenant-keepers. "Now, therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me, above all people: for all the earth is Mine; and ye shall be unto Me a kingdom of priests, and an holy nation." "All the paths of the Lord are mercy and truth unto such as keep His covenant." There are three covenants, I shall persuade you in a special manner to stand to.