And the reasons are, 1. Because you shall find in scripture, That when any nation did enter into a solemn religious covenant, God did exceedingly bless and prosper that nation after that time, as "That thou shouldst enter into covenant with the Lord thy God, that He may establish thee to-day for a people to Himself, and that He may be unto thee a God." And therefore to be a covenant-refuser, is to make our miseries perpetual. 2. Because it is the highest act of God's love to man, to vouchsafe to engage Himself by oath and covenant to be his God; so it is the highest demonstration of man's love to God, to bind himself by oath and covenant to be God's. There is nothing obligeth God more to us, than to see us willing to tie and bind ourselves unto His service: and therefore, they that in this sense are anti-covenanters are sons of Belial, that refuse the yoke of the Lord, that say, "Let us break His bands asunder, and cast away His cords, from us;" such as oderunt vincula pietatis, which is a soul-destroying, and a land-destroying sin. 3. Because that the union of England, Scotland and Ireland, into one covenant, is the chief, if not the only preservative of them at this time. You find in our English chronicles, that England was never destroyed, but when divided within itself. Our civil divisions brought in the Romans, the Saxons, Danes and Normans; but now the anti-covenanters divide the parliament within itself, and the city within itself, and England against itself; they are as stones separated from the building, which are of no use to itself, and threaten the ruin of the building. Jesus Christ is called in Scripture, the "Corner-stone," which is a stone that unites the two ends of the building together. Jesus Christ is a stone of union: and therefore they that sow division, and study unjust separation, have little of Jesus Christ in them. When the ten tribes began to divide from the other two tribes, they presently began to war one against another, and to ruin one another: the anti-covenanter, he divides and separates and disunites. And therefore he makes perilous times.
My chief aim is at the second doctrine,
Doctrine 2. That for a covenant-taker to be a covenant-breaker, is a sin that makes the times perilous. For the opening of this point, I must distinguish again of covenants. There are civil, and there are religious covenants; a civil covenant is a covenant between man and man; and of this the text is primarily, though not only, to be understood. Now, for a man to break promise and covenant with his brother, is a land-destroying, and a soul-destroying abomination. We read, 2 Sam. xxi., that because Saul had broken the covenant that Joshua made with the Gibeonites, God sent a famine in David's time, of three years' continuance, to teach us that, if we falsify our word and oath, God will avenge covenant-breaking, though it be forty years after. Famous is that text in Jeremiah. Because the princes and the people brake the covenant which they had made with their servants, though but their servants, God tells them, "Because ye have not hearkened unto Me, in proclaiming liberty every one to his brother.... Behold, I proclaim liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine: and I will make you to be removed into all the kingdoms of the earth." We read also, that God tells Zedekiah, because he brake the covenant he had made with the king of Babylon, that therefore, "He would recompense upon his head the oath that he had despised, and the covenant that he had broken, and would bring him to Babylon, and plead with him there for the trespass which he had trespassed against the Lord." David tells us, that it is a sin that shuts a man out of heaven. The Turkish history tells us of a covenant made between Amurath, that great Turk, and Ladislaus, king of Hungary, and how the pope absolved Ladislaus from the oath, and provoked him to renew the war: in which war the Turk, being put to the worst, and despairing of victory, pulls out a paper which he had in his bosom, wherein the league was written, and said, "O Thou God of the Christians, if Thou beest a true God, be avenged of those that have, without cause, broken the league made by calling upon Thy name." And the story says, that after he had spoken these words, he had, as it were, "a new heart, and spirit put into him and his soldiers," and that they obtained a glorious victory over Ladislaus. Thus God avenged the quarrel of man's covenant. The like story we read of Rudolphus, duke of Sweden, who, by the pope's instigation, waged war with Henry IV., emperor of Germany, to whom he had sworn to the contrary. But, in the fight it chanced that Rudolphus lost his right hand, and falling sick upon it, he called for it and said, "Behold this right hand with which I subscribed to the emperor, with which I have violated my oath, and therefore I am rightly punished." I will not trouble you with relating that gallant story of Regulus, that chose rather to expose himself to a cruel death, than to falsify his oath to the Carthaginians. The sum of all is, if it be such a crying abomination to break covenant between man and man; and if such persons are accounted as the off-scouring of men, not worthy to live in a Christian, no, not in a heathen commonwealth: if it be a sin that draws down vengeance from heaven; much more for a man to enter into covenant with the great Jehovah, and to break such a religious engagement: this must needs be a destroying and soul-damning sin. And of such religious covenants I am now to speak.
There are two covenants that God made with man, a covenant of nature, and a covenant of grace. The covenant of nature, or of works, was made with Adam, and all mankind in him. This covenant Adam broke, and God presently had a quarrel against him for breaking of it. And, to avenge the quarrel of the covenant, he was thrust out of paradise, and there was a sword also placed at the east end of the garden of Eden, to avenge covenant-breaking. And by nature we are all children of wrath, heirs of hell, because of the breach of that covenant. And therefore we should never think of original sin, or of the sinfulness and cursedness of our natural condition, but we should remember what a grievous sin covenant-breaking is.
But, after man was fallen, God was pleased to strike a new covenant, which is usually called a covenant of grace, or of reconciliation. This was first propounded to Adam by way of promise, "The seed of the woman shall bruise the serpent's head." And then to Abraham by way of covenant, "In thy seed shall all the nations of the world be blessed." And then to Moses by way of testament. It is nothing else but the free and gracious tender of Jesus Christ, and all His rich purchases to all the lost and undone sons of Adam, that shall believe in Him: or as the phrase is, "That shall take hold of the covenant." Now you must know that baptism is a seal of this covenant, and that all that are baptised do, sacramentally at least, engage themselves to walk before God, and to be upright; and God likewise engages Himself to be their God. This covenant is likewise renewed when we come to the Lord's Supper, wherein we bind ourselves, by a sacramental oath, unto thankfulness to God for Christ. Add further, that besides this general covenant of grace, whereof the sacraments are seals, there are particular and personal, and family and national covenants. Thus, Job had his covenant; and David. And when he came to be king, he joined in covenant with his people to serve the Lord. Thus Asa, Jehoiada, Josiah, and others. Thus the people of Israel had not only a covenant in circumcision, but renewed a covenant at Horeb and Moab, and did often again and again bind themselves to God by vow and covenant. And thus the churches of Christ. Christians, besides the vows in baptism, have many personal and national engagements unto God by covenant, which are nothing else but the renovations and particular applications of that first vow in baptism. Of this nature is that you are to renew this day.
Now give me leave to shew you what a sword-procuring and soul-undoing sin, this sin of covenant-breaking is; and then the reason of it. Famous is that text, "And I will send My sword, which shall avenge the quarrel of My covenant." The words in the Hebrew run thus, "I will avenge the avengement," which importeth this much, that God is at open war and at public defiance with those that break His covenant: He is not only angry with them, but He will be revenged of them. "The Lord hath a controversy with all covenant-breakers." "The Lord will walk contrary to them." First, God takes His people into covenant, and then He tells them of the happy condition they should be in, if they did keep the covenant; but if they did break covenant, He tells them, "that the Lord will not spare him; but the anger of the Lord and His jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven, and the Lord shall separate him. And when the nation shall say, Wherefore hath the Lord done thus unto the land? What meaneth the heat of this great anger? Then shall men say. Because they have forsaken the covenant of the Lord God of their fathers." This was the sin that caused God to send His people Israel into captivity, and to remove the candlestick from the Asian churches. It is for this sin, that the sword is now devouring Germany, Ireland, and England. God hath sent His sword to avenge the quarrel of His covenant.
The reasons why this sin is a God-provoking sin, are, First, because that, to sin against the covenant is a greater sin than to sin against a commandment of God, or to sin against a promise, or to sin against an ordinance of God. 1. It is a greater sin than to break a commandment of God; for the more mercy there is in the thing we sin against, the greater is the sin. Now there is more mercy in a covenant than in a bare commandment. The commandment tells us our duty, but gives no power to do it. But the covenant of grace, gives power to do what it requires to be done. And therefore, if it be a hell-procuring sin to break the least of God's commandments, much more to be a covenant breaker. 2. It is a greater sin than to sin against a promise of God; because a covenant is a promise joined with an oath. It is a mutual stipulation between God and us: and therefore, if it be a great sin to break promise, much more to break covenant. 3. It is a greater sin than to sin against an ordinance, because the covenant is the root and ground of all the ordinances. It is by virtue of the covenant that we are made partakers of the ordinances: the word is the book of the covenant, and the sacraments are the seals of the covenant. And if it be a sin of an high nature to sin against the book of the covenant, and the seals of the covenant, much more against the covenant itself. To break covenant, is a fundamental sin; it razeth the very foundation of Christianity, because the covenant is the foundation of all the privileges, and prerogatives, and hopes of the saints of God: and therefore we read that a stranger from the covenant is one "without hope." All hope of heaven is cut off, where the covenant is willingly broken. To break covenant is an universal sin, it includes all other sins. By virtue of the covenant, we tie ourselves to the obedience of God's commandments, we give up ourselves to the guidance of Jesus Christ, we own Him for our Lord and King; all the promises of this life, and that which is to come, are contained within the covenant. The ordinances are fruits of the covenant: and therefore they that forsake the covenant, commit many sins in one, and bring not only many but all curses upon their heads. The sum of the first argument is, "If the Lord will avenge the quarrel of his commandments," if God was avenged upon the stick-gatherer for breaking the Sabbath, much more will he be avenged upon a covenant-breaker. If God will avenge the quarrel of an ordinance; if they that reject the ordinances shall be punished, "of how much sorer punishment shall they be thought worthy, that trample under their feet the blood of the covenant?" If God was avenged of those that abused the ark of the covenant, much more will He punish those that abuse the Angel of the covenant.
The Second reason why covenant-breaking is such a land destroying sin is, because it is a solemn and serious thing to enter into covenant with God; a matter of such great weight and importance, that it is impossible but God should be exceedingly provoked with these that slight it, and disrespect it. The vow in baptism is the first, the most general, and the solemnest that any Christian took, saith Chrysostom; wherein he doth not only promise, but engage himself by covenant in the sight of God, and His holy angels, to be the servant of Jesus Christ; and therefore God will not hold him guiltless, that breaks this vow. The solemnity and weightiness of covenant-taking consisteth in three things. 1. Because it is made with the glorious majesty of heaven and earth, who will not be trifled and baffled withal; and therefore, what Jehoshaphat said to his judges, "Take heed what ye do: for ye judge not for men, but for the Lord, who is with you in the judgment. Wherefore now, let the fear of the Lord be upon you," the like I may say to every one that enters into covenant this day; "Take heed what ye do; for it is the Lord's covenant, and there is no iniquity with the Lord: wherefore now, let the fear of the Lord be upon you; for our God is a holy God, He is a jealous God, He will not forgive your transgressions, nor your sins." 2. Because the articles of the covenant are weighty, and of great importance. In the covenant of grace, God engageth Himself to give Christ, and with Him all temporal, spiritual, and eternal blessings, and we engage ourselves to be His faithful servants all our days. In this covenant, we oblige ourselves to do great matters, that nearly concern the glory of God, the good of our souls, and the happiness of the three kingdoms. And in such holy and heavenly things, which so nearly concern our everlasting estate, to dally and trifle must needs incense the anger of the great Jehovah. 3. The manner used both by Jews, heathens and Christians in entering into covenant, doth clearly set out the weightiness of it, and what a horrible sin it is to break it. The custom among the Jews, will appear by divers texts of scripture. It is said, "And I will give the men that have transgressed my covenant, which they had made before me, when they cut the calf in twain, and passed between the parts thereof." The words they used when they passed between the parts, were "So God divide me, if I keep not covenant." Nehemiah took an oath of the priests, and shook his lap, and said, "So God shake out every man from his house, and from his labour, that performeth not this promise; even thus be he shaken out and emptied. And all the congregation said, Amen." Abraham divided the heifer, and she-goat, and a ram. "And when the sun was down, a smoking furnace, and a burning lamp, passed between these pieces." This did represent God's presence, saith Clemens Alexandrinus, and as if God should say, "Behold, this day I enter into covenant with thee, and if thou keepest covenant, I will be as a burning lamp to enlighten, and to comfort thee: but if thou breakest covenant, I will be like a smoking furnace to consume thee." Thus also Moses makes a covenant with Israel, and offers sacrifices, and takes the blood of the sacrifices and divides it, and half of it he sprinkles upon the altar, (which represents God's part) and the other half he sprinkles upon the people, as if he should say, "As this blood is divided, so will God divide you, if ye break covenant." This was the custom among the Jews, amongst the Romans. Sometimes they make covenants by taking a stone in their hands, and saying, "If I make this covenant seriously and faithfully, then let the great Jupiter bless me; if not so, let me be cast away from the face of the gods, as I cast away this stone." This was called jurare per Jovem lapidem. All these things are not empty notions and metaphorical shadows, but real and substantial practices; signifying unto us, that God will and must (for it stands with His honour to do it) divide and break them in pieces that break covenant with Him. This day you are to take a covenant by the lifting up of your hands unto the most high God, which is a most emphatical ceremony, whereby we do as it were call God to be a witness and a judge of what we do, and a rewarder or revenger, according as we keep or break this covenant. If we keep it, the lifting up of our hands will be as an evening sacrifice; if we break it, the lifting up our hands will be as the lifting up of the hands of a malefactor at the bar, and will procure woe and misery, and wringing of hands at the great day of appearing.
The Third reason why God will be avenged of those that are covenant-breakers, is: Because that a covenant is the greatest obligation and the most forcible claim that can be invented to tie us to obedience and service. God may justly challenge obedience without covenanting, by virtue of creation, preservation and redemption: He hath made us, and, when lost, He hath purchased us with His blood. But being willing more abundantly to manifest His love, that we be the more fastened to Him, He hath tied Himself to us, and us to Him, by the strong bond of a covenant: as if God should say, Oh ye sons of men! I see you are rebellious and sons of Belial, and therefore, if it be possible, I will make sure. I will engage you unto Me, not only by creation, preservation and redemption, but also by the right of covenant and association. I will make you Mine by promise and oath. And surely he that will break these bonds is as bad as the man possessed with the devil in the gospel, whom no chains could keep fast. When we enter into covenant with God, we take the oath of supremacy, and swear unto Him, that He should be our chief lord and governor, and that we will admit of no sovereign power or jurisdiction, but that God shall be all in all. We likewise take the oath of allegiance, to be His servants and vassals, and that He shall be our supreme in spirituals and temporals. Now, for a Christian that believes there is a God, to break both these oaths of allegiance and supremacy, it is cursed treason against the God of heaven, which surely God will be avenged of. Amongst the Romans, when any soldier was pressed, he took an oath to serve the captain faithfully, and not to forsake him, and he was called miles per sacramentum. Sometimes one took an oath for all the rest, and the others only said, the same oath that A.B. took, the same do I. And these were called milites per conjurationem. And when any soldier forsook his captain, he had the martial law executed upon him. Thus it is with every Christian: he is a professed soldier of Christ, he hath taken press-money, he hath sworn and taken the sacrament upon it to become the Lord's, he is miles per sacramentum, and miles per conjurationem: and if he forsake his captain and break covenant, the great Lord of Hosts will be avenged of him, as it is written, "Cursed be the man that obeyeth not the words of the covenant." To break covenant is a sin of perjury, which is a sin of an high nature; and if for oaths the land mourneth, much more for breach of oaths. To break covenant is a sin of spiritual adultery; for by covenanting with God, we do as it were, "join ourselves in marriage to God," as the Hebrew word signifieth. Now, to break the marriage knot is a sin for which God may justly give a bill of divorce to a nation. To break covenant is a sin of injustice; for by our covenant we do enter, as it were, into bond to God, and engage ourselves as a creditor to his debtor; now the sin of injustice is a land-destroying sin.
The Fourth reason why God must needs be avenged on those that are covenant-breakers, is, It is an act of the highest sacrilege that can be committed. For, by virtue of the covenant, the Lord lays claim to us as His peculiar inheritance. "I sware unto thee, and entered into covenant with thee, and thou becamest Mine." "I will be their God, and they shall be My people." It is a worthy observation, that in the covenant there is a double surrender, one on God's part, and another on our part. God Almighty makes a surrender of Himself, and of his Son, and of the Holy Ghost. Behold, saith God, I am wholly thy God; all My power, and mercy, and goodness, all is thine; My Son is thine, and all His rich purchases; My Spirit is thine, and all His graces: this is God's surrender. On our part, when we take hold of the covenant, we make a delivery of our bodies and souls into the hands of God; we choose Him to be our Lord and Governor, we resign up ourselves into His hands. Lord, we are Thine at Thy disposing: we alienate ourselves, and make a deed of gift of ourselves, and give Thee lock and key of head, heart, and affections. This is the nature of every religious covenant, but especially of the covenant of grace. But now, for a Christian to call in, as it were, his surrender, to disclaim his resignation, to steal away himself from God, and lay claim to himself after his alienation; to fulfil his own lusts, to walk after his own ways, to do what he lists, and not what he hath covenanted to do, and so to rob God of what is His: this is the highest degree of sacrilege, which God will never suffer to go unpunished. And surely if the stick-gatherer, that did but alienate a little of God's time; and Ananias and Sapphira, that withheld but some part of their estate: and if Belshazzar for abusing the consecrated vessels of the temple, were so grievously punished; how much more will God punish those that alienate themselves from the service of that God to whom they have sworn to be obedient? It is observed by a learned author, of the famous commanders of the Romans, that they never prospered after they had defiled and robbed the temple of Jerusalem. First, Pompey the Great, went into the sanctum sanctorum, a place never before entered by any but the high-priest, and the Lord blasted him in all his proceedings, "that he that before that time wanted earth to overcome, had not at last earth enough to bury him withal." The next was Crassus, who took away 10,000 talents of gold from the temple, and afterward died, by having gold poured down his throat. The third was Cassius, who afterwards killed himself. If then God did thus avenge Himself of those that polluted His consecrated temple; much more will He not leave them unpunished, that are the living temples of the Holy Ghost, consecrated to God by covenant, and afterwards proving sacrilegious, robbing God of that worship and service, which they have sworn to give Him.