Breach of Covenant, A RVINATING SIN. As it was preached at Clare in Suff. Novemb. 3. And now published for the good of adjoining parts, especially those of Hinkford Hundred in Essex. By a Country Minister. Imprimatur Edmond Calamy, London Printed by Tho. Paine, for Edward Blackmore. in Paul's Church Yard, at the sign of the Angel. 1648. Decorative title page border. BREACH OF COVENANT, A Ruinating Sinne. Hosea 10. chap. 4. ver. 7 They have spoken words, swearing falsely in making a Covenant: Thus Judgement springeth up as Hemlock in the furrows of the field. THe Lord discovering his purpose to smite the people of Israel, and to ruinated them, doth, for the clearing of his justice, by the Prophet discover their sins, which provoak't him to do this thing: this, through the whole former part of this prophecy. In the beginning of this chapter, the Prophet from the Lord gives in charge against them divers sins. 1 Ingratitude towards God, manifested in their selfseeking, and selfconfidence, ver. 1. Israel is an empty vine, he bringeth forth fruit to himself. The people are nothing for God, nothing for goodness, God's worship, his ways and will, they are all for themselves, their own fancies, vanities, etc. or else, Though the Lord go about to strip this people bare, yet they think by their Idolatries to secure themselves. 2. Division, heart-division. ver. 2. Their heart is divided, divided from God, from goodness, yea amongst themselves one from another through pride, peevishness, envy, malice, covetousness, one for this way, another for that way, etc. One heart with God, for God, in God is a great blessing, and that which God imparts only in a day of love; but a divided heart, a double heart is a great curse. 3 Abuse of policy, of Magistracy, of lawful government, verse 3. (For now they shall say) we have no King, etc. This they did two ways. First, In an overvaluing way, looking too much to their King, trusting in him, and setting him up in the room of God. Oh a King shall save, a King shall help, etc. thus as the words are here translated, God will break this their staff, and bring down their high looks in this regard; Now they shall say we have no King, etc. the time hastens wherein the Lord will overthrow their government, take their King away, make them slaves to strangers, and then they shall be forced to confess, that because they feared not the Lord, their King could do nothing for them to secure them, to settle them. Secondly, in an undervaluing way slighting government, and contemning it, setting light by their Kings; thus, as the words are translated in the present tense. For now they say, we have no King: for we fear not God, what then hath a King to do with us? Having cast off the fear of God, they did cast off all fear of Government; they would not have their Kings command them, they would command their Kings; they claimed a lawless liberty every man resolving to do what he pleases, and would no further regard their Governors nor their laws then as they suited with their lusts. This is evident in the history of those times. 4. The fourth sin given in charge against them is mentioned in the text; wherein we have two parts. First, the sin itself, plainly expressed, this is perjury, breach of Covenant. They have spoken words, swearing falsely in making a Covenant. Secondly, the fruit of this sin wrapped up under Metaphors. Thus judgement springeth up as hemlock in the furrows of the field. This fruit is two fold according to the divers interpretation of this latter part of the verse. First it brought down judgement from God, awakened wrath in him, and caused him to set himself against them, and to follow them with his plagues; it caused God to bring down judgement upon them. 1. Certain and sudden judgement. Thus judgement springs up, God's judgements come in upon them when they think not of them, they increase insensibly, God's hand is out against them day and night, their judgement slumbers not, slacks not. 2. Baneful, and bitter judgement. judgement springs up as Hemlock, a baneful weed; as Wormwood, a bitter herb: God's hand, that is out against them, and his judgements that are upon them, poison their comforts, embitter their sweets, cause them to waste and consume, bring them to death's door. 3. General judgement; judgement springs up in the furrows of the field, in all parts, in all places; Gods hand out against them in the City, and God's hand out against them in the Country, the wrath of God follows them in every place, and spreads over the whole land, though the people are insensible of it. This is one fruit of their perjury, and Breach of Covenant. Secondly, It corrupted judgement among men (for this also is the judgement here meant) it overthrew justice, and righteousness, and faithful dealing, and bred injustice, cruelty, oppression, and this in all the furrows; in all parts of the Land, in all Courts of justice, in all places of judgement; the poor oppressed people sought for help, and men in place seemed to hold forth an helping hand; but the remedy was worse than the disease, the justice administered was baneful, the judgement pronounced was bitter. These were the fruits of Israel's breach of Covenant; the face of Heaven was clouded upon them, God's wrath abode on them there was nothing but confusion and disorder in the State, till the Assyrian, God's scourge, came and swept them wholly away. All this is evident in the history of the Kingdom of Jsrael in its old age; me●ti●g times, the times that immediately did precede the removal of this people out of the Land of promise. Thus have you the state of these words; the matter of them being a discovery of those judgements that did hasten Jsraels' ruin, and a principal sin that did cause those judgements. I have at present but one lessen to hold forth from them, namely this. Doct Breach of Covenant, swearing falsely in making a Covenant, is a very ruinating sin. In the handling of this I shall show you. 1. What breach of Covenant brings ruin. 2. How breach of Covenant brings ruin upon a people, or a person, that are guilty of it. 3. Why this is a ruinating sin. The two former serve for explication, The latter for confirmation of the point. 1. What breach of Covenant brings ruin; That ye may the better understand this, know there is a twofold Covenant, a twofold Oath made and sworn by men, in a promissory way. 1. Jllicitum, impium, an unlawful Covenant, a wicked and hellish Oath, Not of an unlawful Oath. when men covenant and swear to do that which is in itself utterly unlawful, opposing directly Gods glory, humane society, our own or our Neighbours good. 1. Sam. 25.22. ver. 32.3. Such was David's Oath, which he made in his passion, of cutting off all that belonged to Nabal's family: The good man when he comes to himself, blessed God for his preventing grace in sending Abigail to be an instrument of hindering him from acting such horrid cruelty. Mar. 6.22, 23. Such was Herod's Oath in swearing to do any thing (though never so unjust) for the dancing Damsel. Such was the vow of those Assassinats that out of blind zeal, covenanted to murder Paul. Or when men covenant to neglect to do that which the Law of God and of Nature calls for: Acts 23.12.13. Such was that Covenant and Vow which the Seribes and Pharises taught their Disciples to make conscience of, therein making void Gods command and maitaining their own traditions, mentioned by our Saviour, Mat. 15.5, 6. The breach of such a Covenant, such an Oath as this, is not ruinating; yea the keeping of it hastens ruin, while men herein add wickedness to wickedness. Such covenants, such oaths are to be repent of, are not to be performed. But of a lawful Oath, 2. Licitum, pium, A lawful Covenant, an honest, a lawful oath, when men solemnly engage themselves either to God, or man for the performing of such things as are agreeable to the revealed will of God, conduce to the advancement of God's glory, the furtherance of humane society, and our own or our Neighbours good; or for the avoiding, and laying aside of such things as fight against any of these. This is binding whether it be absolute or conditional, whether it be voluntary, or coacted, and the breach of such a Covenant, the falsifying of such an oath, is the sin that the Prophet gives in charge against this people of Jsraell in this place. Men guilty of breach of Co●enant. This is that sin that brings ruin upon all those that abide under the guilt of it. Now the guilt of this sin is contracted. When they Covenant ●…shly First, when men covenant rashly, swear unadvisedly, engaging themselves solemnly, for the doing of that, and the avoiding of that which they are wholly ignorant of, and have no ways in their power; when men make covenanting and swearing a matter of form, a thing of no weight. Thus in the text, They have spoken words, (saith the Prophet) they let oaths, and covenants pass as freely from them yea they make no more of solemn covenanting either with God, or man then of letting fall so many words, which are but wind. The Lords rule concerning swearing is plain, and full, Jer. 4.2. Thou shalt swear the Lord liveth in truth, in Judgement, and in Righteousness. Our oaths must be squared by the lines of verity, discretion, and Charity. He that swears rashly incurs guilt as well as he that swears a lie or an unjust thing, for doth not he also take God's name in vain? Thence it is that the Lord makes that law concerning him that swears rashly, inconsiderately, he shall be guilty, and being convinced of sin, he shall confess it before the whole congregation, and he shall bring his trespass offering that the Priest may make an atonement. Leviticus 5.4, 5, 6. Secondly, when men swear falsely in making a Covenant, When men swear falsely. as Israel here, the Prophet gives in Charge against them that they were false in the covenant that they made, either with God or their own King, or the King of Assyria, that had invaded their Land, and made them tributary. Now men are guilty of this several ways. 1. Men swear falsely, when they swear with a false heart, With a false heart. having no purpose to perform their engagements either to God or man; when men covenant Reformation, but have no heart to reform, when men covenant righteousness, righteous dealing, but intent to be unjust still. Thus did Israel when they made a Covenant with God in Horeb, they promised God very fair, All that the Lord shall speak we will hear it and do it, but the heart searching God was well acquainted with their falsehood, therefore saith he. They have well said, all that they have spoken. Oh that there were such an heart in them. etc. Deut. 5.27, 28, 29. Thus did the jews in josiahs' days, they all covenanted with God for reformation, but they swore falsely, jer. 5.2. Thus these Israelites to the King of Assyria, they embraced all opportunities of Rebellion. Thus Zedekiah 2, Chron: 36.13. Memorable was that of our Edward the fourth, who engaged himself in a solemn oath to the Citizens of York to be true to King Henry, when he was resolved afore to recover his Kingly dignity, 2. Men swear falsely, when they swear with a false purpose, for a false end, with an intention to deceive, making Oaths and Covenants their stalking horse that they may come near their prey, a mean to fetch over plain hearted men, and a cover for their own wickedness, and weakness. This hath been the course of wily Atheists, seekers of themselves, and slaves to their own base lusts, that they might the more easily compass their own ends, and make way for the satisfying of their own cursed lusts. Some their lusts of covetousness, such were Hamor and his Son Shechem, who used this plea to bring the men of their City to embrace the Covenant of circumcision, Gen 21, 22 22.23. shall not their Cattles, and their substance, and every Beast of theirs be ours? Some their lusts of cruelty and unlawful revenge; thus jacob's Sons will contract a solemn league with the Shechemites, Albert Duke of Franconia having slain. the Brother of the Emperor Lewes the fourth, and fearing the Emperor's displeasure betook himself into the strong castle of Bamberg. The Emperor thirsting after revenge sought for divers years together to take the place, but in vain, at length Hatto Arch Bishop of Ments promises to deliver Albert into the Emperor's hand. Going therefore to seek him, & pretending friendship, he persuades him to make his peace, and solemnly swears that if he would go with him to the Emperor, he would bring him back in safety into his castle. Albert by this cursed wile going out of his Castle is brought into the power of Lewis, who cuts off his head, and bestows his castle and goods upon perjured Hatto. The Emperor approving perjury satisfied his lust of revenge, and the false Bishop, acting it, his lust of covetousness; But they both went not long unpunished. that they may the better circumvent them, and avenge themselves on them, for the wrong that was done to their Sister Dinah. Gen. 32.13, etc. Some their lusts of Ambition, Zedekiah King of Judah being in fear of the Chaldeans, who were Masters of the field, and fought against the City, makes a Covenant with all the people which were at Jerusalem, to proclaim liberty unto them. He brings the Princes and People to covenant no more to oppress their Brethren, no more to make them slaves. At present all act accordingly, they let their Hebrew Servants go free, but upon the removal of the Chaldeans they caused them to return, and brought them into subjection again. What was the design? Beloved, Zedekiah and his Princes being in danger seek to secure themselves, to sit last in their seats, by increasing a party, for this end liberty (a most taking thing with an oppressed people) is solemnly purposed. That this was the main design is evident; for no sooner is the danger removed, but the Covenant is forgotten and laid aside as out of date. It was the brand of Philip Father of Alexander the great, that he despised an oath, and never made conscience of any League or Covenant, yet he made often use of them, for the carrying on of his own Ambitious Ends, in the fetching over of simple people, Some their lusts of pride and envy. Thus Saul adjures the people under a curse not to eat any thing until the Evening; 1 Sam. 14 24. his pretence is zeal against the enemies, that the pursuit of them may not be hindered, but his design was to take the glory of the day to himself, being grieved at the heart that any should act gloriously when himself had played the Coward. Cursed hypocrite! in this he hindered much of that day's glory. Some of uncleanness, yea what villainy almost can reckon up, which Atheistical wretches have not made use of an oath to bring about? Neither is it any marvel that this hath been so common among wicked men, it being the most ready way to deceive. The Apostle tell us that an oath for confirmation is to men an end of all strife. Heb. 6.16. He that will not take his word, may be taken by his Neighbour's oath. It was the usual saying of Dionysius the Tyrant. Sicut pueritalis, itae juramentis homines decipiendi; Children must be fetched over with cockalls, and men with oaths. And this was the constant practice of Lewes the eleventh of France, and therefore he would have his Son learn that latin, though, no more. Qui nescit dissimulare, nescit reguare. It was a saying of one of the French Kings (I remember not at present his name) that he got more by his pen, than the English did by his sword; his meaning was, he got more by false Treaties, than the other did by fair Wars. Such as these are hellish Covenanters; The good Lord keep them out of England, or discover them and bring them to shame if there be any such. The Turks have had a custom in making Leagues, when they intended falsehood, they caused the Articles to be written in a foreign language, and these, though sworn to, they made no conscience of; when they intended Truth▪ they caused them to be written in their own tongue, and these being sworn to by the grand Seignour, were held sacred and inviolable. If men will be false, let them wear outlandish stuffs, and not cover themselves with English cloth. It is a piece of the Character of a man fit to enjoy communion with God in his Ordinances here: and rest with God in heaven hereafter, that he is one that hath not sworn deceitfully. Psal. 24.4. Deceitful swearers are worthy to be cast out of the Church, and shall certainly (if they abide such) be kept out of heaven. 3. Men swear falsely, When they break their Engagements. when having sworn they break their Engagements, making no conscience of performing those things that they have covenanted for, and sworn unto. And this: First, In a way of Omission, according to the variety of their engagement, either to God, or man. When men neglect to do what they have covenanted for, and sworn unto, when men let that lie in the dust, and be laid aside, or come behind, which they covenanted to advance, and in the first place to regard; when men let that live, and connive at that which they have by an oath doomed to death, and sworn to extirpate. Thus did Israel, they kept not the Covenant of God. Psal. 78.10. They Covenanted to embrace all that God should enjoin them, but they refused to walk in his law: They Covenanted to serve God with the best, and to their utmost to advance his worship and service, but a small matter must serve God's turn, and what they can spare must content him. But Cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing. Mal. 1.14. They covenanted to lay aside all Superstition, all will-Worships. But they Provoked God to anger with their high places, Psal. 78.58. This brings to remembrance those passages we have concerning Asa. 2 Chron. 15. He and his people covenanted to seek God, that is to serve, to worship God only, and this in strength of zeal and integrity: yea they covenanted to bring to condign- punishment any person that shall act otherwise, and that impartially. ver. 12, 13. This very Covenant at that juncture of time was very taking, for all judah rejoiced at the Oath. But mark (I pray) what follows, Maacoh his mother is marked indeed for her Idolatry, deposed from her reigning, but not condignly punished according to the Covenant. Yea the high places were not taken away. ver. 16.17. So soon, so easily can men grow cold in performing that which they have most solemnly sworn. Secondly, in a way of Commission, when men Act contraty to their engagements, doing that which they have covenanted against; when men swearing to advance holiness, live profanely covenanting for Truth, countenance Error, when men swear to endeavour Union, and nourish Division, profess zeal, and act formality, when men covenant righteousness, and to give all men their just deuce, but live upon spoil, and practise deceit and robbery. Thus did Jsrael here, they acted contrary to their Covenant both with God, and man. Thus did Achan in taking of the accursed thing, sacriligeously embezilling that, and impropriating it to his private use, which was by solemn covenant devoted to the advancement of God's worship and service. See Josh. 7, 11. etc. And was not Saul a perjured person who swear that David should not be slain (1. Sam 19, 6.) and yet ceased not afterwards to hunt for his life? The jews after their return from captivity, covenanted to respect their poor Brethren and not to oppress them, yea, they Covenanted against strange Wives, yet acted the contrary, as ye may see. Mal. 2.10.13.14. etc. It was the great comfort of the godly in very sad times, that they were true to their engagements, and stood to their covenant. All this is come upon us (say they speaking of those sad times, and sore troubles they met withal) yet have we not forgotten thee, neither have we dealt falsely in thy Covenant Psal. 44.17. It will be bitterness in the end to him that having sworn to be true to God, to Man, proves false to both. Thus of the first thing, the discovery of this Sinne. Now of the second. How breach of Covenant brings ruin upon a people, How breach of Covenant brings ruin. It let's in ruinating things. or a person that are guilty of it. It doth these 2. ways First, by letting in ruinating things, opening a wide breach for them to enter in at. The overflowing scourge of all sorts of Plagues follows this Sin of Perjury, of Breach of Covevenant. For, 1. It lets in God's curse, God's curse. the curse of that God that is a consuming fire. This we see Zech. 5. The Prophet sees a flying roll, the Angel tells him it is the curse. etc. ver. 3. It's entrance is into the House of the Thief, and into the house of him that sweareth falsely, it remains there to consume it, with the Timber thereof, and the stones thereof ver. 4. Beloved, in the Lords favour there is life. It is God that justifies, who shall condemn? If God bless none can curse; it is not in the power of Devils, or any of their cursed instruments to do any harm, their curses, their charms, their enchantments are in vain. This Balaam is forced to confess. How shall I curse, whom God hath not cursed? Or how shall I defy, whom the Lord hath not defied? Num. 23.8. and therefore he gives council to them to draw them to breach of Covenant. If God curse, none can bless; all endeavours to save, to repair the breaches are in vain, till the sentence be reversed. It is a dangerous thing justly to procure the curse of an earthly parent, seldom have such curses proved vain; Gen. 9.25. Ham in his posterity felt the smart of Noah's curse. Oh then how sad a thing is it how dangerous to incur the curse of the great God. Cursed be the deceiver for I am a great King, saith the Lord of Hosts. Mal. 1.14. God's judgement. It lets in God's judgements, and these are very wasting, when the windows from on high are open, the foundations of the earth do shake. The earth is utterly broken down. When Gods judgements come pouring down upon the earth like a deluge, they carry all before them, there is no avoiding of them. Fear, and the pit, and the snare are upon thee O inhabitant of the earth. And it shall come to pass, that he who flieth from the noise of the fear, shall fall into the pit, and he that cometh out of the midst of the pit, shall be taken in the snare, See Jsa. 24.17.18, 19 No sin doth more open the Windows of heaven for the letting down a deluge of judgements, than this of perjury, of breaking covenant. This lets in swift judgement. I will come nearer to you in judgement, and I will be a swift witness against the sorcerors, and against the Adulterers, and against the false swearers saith the Lord of hosts. Mal. 3: 5. the roll of the Curse that enters the House of him that swears falsely, and remains there to consume it, is a flying roll. judgement though seemingly club-footed, hath wings to hasten its pace. Though man's judgement sometimes cannot overtake a faithless person, See Eccles. 8.11.12, 13. conferred with ver. 2. Raro antecedentem scelestum De seruit pede paena claudo. yet God's judgement always follows him at the heels. You shall seldom find a generation passed over wherein faithless men have not been marked, either in own persons or in their posterity. Achan by this sin troubles Israel, and God by his judgements soon troubles Achan. Saul to curry favour with the People breaks the Oath of God, made with the Gibeonites, and causelessly slays them: But God follows them with his judgements, and, though we find not himself marked for this sin, Lewis the eleventh of France betrays all that trust in him, and is himself so followed by furies before he dies, that he dares trust no man. His son Charles the eight by perjury, and breach of covenant gets the heir of Britain to wife, but soon after in the flower of his years, is suddenly cut off, and leaves his crown and bed to be possessed by his enemy. A certain perjured person, hearing a Preacher condemn perjury, and laying open Gods judgements attending it, presently out of the Atheism of his heart said; I do not see the arm with which I forswore myself shorter than the other, but presently the hand of God overtook him, for that very hand with which he had forsworn, was suddenly so inflamed, that not being able to endure the torment of it, he was forced to have it cut off. And thus he soon saw one arm shorter than the other. yet his posterity in a short time after smart for it 2 Sam, 21. Bloody and deceitful men shall not live one half their days, but I will trust in thee O God. Psal. 55.23. This lets in the bitterest the saddest judgement. Judgement springs up as Hemlock. God spends the reserved Arrows out of his Quiver of vengeance upon perjured persons. God sends his evil Arrowet of famine upon Jsraell for saul's breach of covenant, which they at present did approve of. Ezek. 5.16. 2 Sam. 21.1. God threatens to send a sword to avenge the quarrel of his Covenant. War with its Attendants, plague and famine. Levit. 26.25.26▪ Who can sufficiently depaint the ill shape of the beast-warre? Beloved, Bellum dicitur quia minime bellum. if there be any judgement more bitter than other, it is the portion of these false men. See how the Lord threatens those scornful men that did rule Jerusalem, who thought to secure themselves against God's judgements, by making lies their refuge, and hiding themselves under falsehood. The Lord will bring judgement to the line, he threatens to follow them with proportionable, constant overflowing and continual judgements, so far that it shall be a vexation only to understand the report. And this notwithstanding all their defences. See Isai. 28.14 15.17, 18, 19.20. Therefore is this termed Gods strange work. ver. 21. namely, wonderful and terrible, seeming not to agree with the mildness of a Father toward his children, but rather with the fury of an enemy against a stranger. The Roman Censors marked any vice that brought detriment to the common wealth, but none more than perjury. The Egyptians had a law to behead perjured persons as being guilty of a twofold wickedness, ut qui & pietatem in deos violarent, & fidem inter homines tollerent, maximum vinculum societatis humanae. When the faithful fail from among the children of men, and false men think to secure themselves, and carry all before them, by flattery and falls, hood, at the sighing of the needy God will arise. Psal. 12. This lets in suitable judgement. This sin usually meets with the execution of the Law of Like for Like. The wicked hath conceived mischief, and brought forth falsehood. A bad conception & a worse birth. But mark what follows. He made a pit and digged it, and it fallen into the ditch which he made. Psal. 7.14, 15. Zedekiah and his Princes, and the People covenant to let their Hebrew Servants go free. They break this Covenant, and God threatens to proclaim a liberty for them to variety of judgements, and slavery, I will make you to be removed into all the Kingdoms of the earth▪ See Jer. 34.18. Those that against covenant oppress their Brethren shall fall into the hands of those that shall oppress them. Memorable is that sentence that comes out against the Assyrian. Jsa. 33.1. woe to thee that spoilest, and thou were not spoilt; and dealest treacherously, and they dealt not treacherously with thee: When thou shalt cease to spoil, thou shalt be spoilt; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. The main sin provoking this sentence was breach of Covenant. ver. 8. The Assyrian had by oath contracted a League with Hezekiah, & contrary to his covenant invaded his land. This was fully executed. Treacherous Sennacherib was slain by his treacherous sons as he was worshipping in the house of his God. 2 Kings 19.37 And the treacherous Assyrians were supplanted by the as treacherous Babylonians. It was once good sport to the people of Athens (as I remember) that a very Knave was driven into exile by a verier Knave than himself. Our Edward the fourth by perjury recovered his Crown, and his sons by the cruilty and perjury of their false Uncle soon lost it. God made the imprecation of the Duke of Bourbon true by the execution of it, which he falsified in his continued oppression of the Milanois. The Lord is known by the judgement which he executeth: Rodulph Duke of Suenia by the instigation of the Pope and his Ministers, rebels against the Emperor Henry the fourth. After divers conflicts, at length Rodulph is mortally wounded, losing his right hand: being nigh to death, his right hand being brought unto him, he presently out of remorse of conscience cries out. This is that right hand with which I swore featly to the Emperor. Haec violatae a me fidei argumentum est. In this God speaks plainly that he is an avenger of breach of covenant. the wicked is snared in the work of his own hands. Psal. 9.16. 3. It lets in all sorts of sin and disorder, sin ruins more than wisdom rears. One sinner, an eminent sinner swarving from the rules of wisdom and justice, destroyeth much good. Eccles. 9.18. This over throws holiness and honesty. See Jer. 5.1, 2. It lets in Atheism, and profaneness, and impiety, and all sorts of oppression. When men are treacherous, and liars, there is no safe living among them, no trusting of them, it is best for a man to get a lodge in the wilderness, to leave such a people and go from them. See jer. 9.2, 3, 4, 5, 6. This sin is the high way to a seared conscience, it is followed usually with the plague of the heart, the greatest plague that can befall any people, any person, being commonly Gods concluding stroke. This sin makes men wise to do evil, Theodorick had a Courtier (a Deacon say some) that was in favour with him, (upon hope of preferment) became an Arrian, Theodorick therefore slew him with his own hands (or as others, caused him soon to be beheaded) saying, that he would never be true to his King, that was false to his God. and overthrows all order among men. It was the saying of Theodorick King of Italy. That he which kept not his faith with God, could never be faithful to a mortal man. And it is the saying of the Holy Ghost, that he that loves not his brother whom he hath seen, cannot love God whom he hath not seen. 1 john 4.10. They cannot keep faith with God, that care not to keep faith with men. Thus of the first way, wherein Breach of Covenant lets in Ruin, now of the second. Secondly, By making a breach upon preserving things; It makes a breach preserving things. This overthrows the Defences of a People or Person, and makes naked. This drives God away, who is the hope of Jsraell, and the Saviour thereof in time of trouble. Ier: 14: 8. God professes he will be with Israel no more, unless they remove this sin of breach of covenant. See Josh. 7.12. If God be with us, who shall be against us? But if God be gone all is gone. Except the Lord keep the City, the Watchman waketh but in vain. Ps. 127.1. God's favour is the best cover, Psal. 5.12. Psal. 32.10. God's mercy is the best circumvallation. If God's heart cannot be towards a people or person nothing can secure them. See Jer. 15.1. This obstructs and infatuates counsels, the Nerves of State, and preservatives of a flourishing condition. In the multitude of Counsellors there is safety, saith the wise man. Prov. 11.14. Rehoboam (the foolish Son of a wise Father) follows this dictate, he consults with many Counsellors, he consults with the old men that stood before Solomon his Father, he consults with the young men that were grown up with him, and which stood before him, but all to further a rent, while being wilful he forsook the council of the old men, and embraced the council of the young, thereby adding fuel to that fire of discontent which was already kindled in the hearts of the people. 1. Kings. 12. Will you know the reason of this? The cause was from the Lord, that he might perform his saying, which the Lord spoke by Ahiiah the Shilonite, unto jeroboam the Son of Nebat Ver. 15. This saying was, that God would rend the Kingdom out of the hand of Solomon (of his son) and give ten Tribes to Jeroboam. 1 King. 11.31. The cause of this follows, because Solomon (being too uxorious) tolerated Idolatry in his wives, which was a manifest breach of Jsrael's covenant with their God ver, 33. The Roman Senators when they first entered the Senate-house engaged themselves in a solemn oath (according to their then sacred rights) to lay aside self, and all by and private respects, and in all their consultations to attend and intent the public good. While they made conscience of this & acted accordingly; they, and with them, the common wealth were in safety and flourished; but when giving way to lusts and passions they broke this their oath, they were first weakened with civil wars, and shortly after became slaves to the lusts of cruel Tyrants. When a people are outwardly formal in their engagements to heaven, and inwardly false, God will proceed to do a merveilous work amongst them: For the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isa. 29, 13, 14. This ruins force: God is the Lord of Hosts, he commands them, he inables them, God can save by miracle, but God will ordinarily save by means. joshua must choose out men, and go out, and fight with Amaleck, while Moses is praying and acting faith on God, Exod. 17.9. But breach of Covenant will ruin Armies, be they never so successful, and valorous, and make the Militia of a Nation nothing worth. Jsrael hath sinned (saith the Lord) and they have also transgressed my Covenant. Therefore the children of Jsrael could not stand before their enemies, The Roman Armies while Fides Legionum, and Fides Exercituum was current coin, and the Public Faith both in counsels & camps was as good at any private man's bond, carried all before them & made almost all the nations of the then known world to stoop unto their yoke, but when afterwards they betrayed their trust, & contrary to the military oath took too much upon them, praescribing their Masters & commanders, raising & deposing whom they pleased, loosening the golden reins of discipline, & inuring themselves to masterfull licentiousness, they became by degrees the spoil of almost all barbarous Nations. This insolency and perfidiousness of the Janissaries, hath caused the Turkish Moon to be at the full, if not in the wane, every day threatening the ruin of that mighty Empire. The Hungarians received a fatal overthrow at the battle of Varna, in reward of their perjury whereunto they were persuaded by julian the Pope's Legate. but turned their backs before their enemies, because they were accursed. Iosh. 7.11, 12. This obstructs justice and judgement the nerves of Policy, and Bulwarks of a State Righteousness (justice) exalteth a Nation. See Isay 33.5.6. Prov. 14.34. This turns judgement into hemlock. This makes a breach upon the best means of safety and deliverance even spiritual means, fasting and prayer, and hinders them. Get thee up (saith the Lord to joshua. Ios. 7.10, 11.) wherefore liest thou thus upon thy face? Israel hath sinned, and transgressed my Covenant. Fasting is to no purpose, and prayer will not avail till this sin of breach of Covenant be repent of. Yea this makes a people or a person forfeit all their excellencies. Thus saith the Lord God, I will even deal with thee as thou hast done, which hast despised the Oath, in breaking the Covenant. Thou hast cast of me, and I will cast off thee. Ezek. 16.59. Thou hadst avouched me to be thy God, and I had avouched thee to be my peculiar people. Deut. 26.17.18. But thou hast cast off all fear of me, and I will throw thee out of my favour. Shall man be lose, and God be bound? With the upright man, God will show himself upright, and with the froward God will show himself froward. Psalm. 18.25, 26. Thus much of the second thing. How breach of Covenant brings Ruin upon a people or person that are guilty of it. Now of the third, 3. Why breach of Covenant is a ruinating sin. 1. Reas. Because this is a most heinous sin. This a ruinating sin▪ because most heinous. Every sin hath its weight, the guilt of it enough to cause the poor creature to sink under it; but all sins are not alike weighty. There are degrees of punishment, & therefore degrees of sinning. The more heinous the sin, the more dreadful the vengeance. God proportionates his measure of punishing to out manner and measure of sinning. See Lu. 12 47, 48. God will bring judgement to the line Jsa. 28.17 Make man's punishments equal with their faults. Now this is a most heinous sin, a sin of the largest size and weight, for: First, this is a sin wherein men do most affront Heaven, and rise up most daringly against the Divine Majesty. A sin wherein most affront heaven. He that swears by God's name falsely, profanes the Name of God. Leu. 19: 12. God gives it in charge against the false sinner, whose tongue frames deceit, that owns no relations, no engagements if they cross his lusts. Thou thoughtest I was altogether such an one as thyself. Ps. 50.19: 20: 21. Perjured persons pluck from God his wisdom, not thinking that all things are present before him; or else argue him of injustice, as if by connivency he did bear with the malice and faults of the wicked. But God will reprove such. David concludes that the wicked hath no fear of God before his eyes, because the words of his mouth are iniquity and deceit, Psal. 36.1, 3. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? 1 Sam. 2.25. God will avenge the wrong that one man does to another, and shall he not avenge himself on those that manifestly rise up against his own greatness and glory? Secondly, This is a sin wherein men appear most false among men. It was the agravation of Zedekiahs' rebellion, A sin wherein men appear most false among men. that he rebelled against Nabuchadnezzar, who had made him swear by God. 2 Chron. 36.13. Men love the Treason but hate the Traitor. The Punicks faith was a byword among the Romans. The Persians imposed everlasting silence on him that was thrice convicted of lying, and made him uncapable of any office, Selimus the second caused Keretzen that betrayed Giula, to be rolled to death in an Hogshead full of sharp nails, with this inscription. Here receive the reward of thy treachery, etc. If thou wert not true to Maximilian thy Lord, neither wilt thou be to me. or honour. Scarce any nation so barbarous, that have not looked on perjured persons as the vilest among the children of men. Because most unreasonable unexcusable. 2. Reas. Because this is a most unreasonable, a most unexcusable sin. Our Saviour shows the danger of the jewish nation to be very great, because by reason of his coming, and speaking to them, they had no cloak for their sin, no excuse for their unbelief. John 15.22. The more light men sin against, the more inexcusable are they in their sinning. In this men sin against the Law of God, his express word, and against the Light of nature. It is a sad thing to consider how easily men gull themselves in a thing of so great concernment, with what poor patches they seek to cover this their wickedness. Some not being able to deny their breach of faith pretend force, they covenanted out of fear, or by reason of fear, dare not stand to their covenant. Miserable men, slavish spirits, that fear a man that shall die, and forget the Lord their maker; that out of the fear of a mortal man, professedly lay aside the fear of the everliving God? Isay 51.12.13. Might not Shimei have pleaded this? But Solomon was wise in executing deserved justice upon that perjured wretch. See 2 Kings 2.42.43. Some pretend fraud, they were overreached, drawn to covenant that which they were not well informed in. It is a shame that men should be so silly; but this will no way justify perjury, when things engaged for are necessary, yea indifferent. joshua and the Elders of Israel are by a wile, brought to enter a League with the Gibeonites, to swear to let them live. Afterwards this fraud is detected, the Congregations of Jsrael desire their death, yea murmur against the Princes, because they resolve to spare them, the people petition their death, but the Princes dare not but let them live, and their reason is strong, Lest (say they) Wrath be upon us, because of the Oath which we swear unto them. Iosh. 9.18, 19.20. Saul almost four hundred years after breaks this Oath, and Israel and his posterity smart for it. Some pretend prae-ingagements, or cross engagements. This no question might in part have been pleaded by Solomon, but was no way sufficient to justify his breach of Covenant with God, or to sense off deserved wrath. Solomon loved many strange women, he cleave unto these in love. It is probable he contracted with them to allow liberty of conscience, it is evident that out of his uxoriousness he connived at, and tolerated their Idolatry. In this he broke God's convenant, and made a breach upon his own house. 1 Kings 11.1, 2. etc. Shall we in paying our vows to men, infringe our vows to God? Or to keep faith with men break faith with God? It is a sad thing to consider how men withdraw their oaths, or chip and pair them that they may suit with their lusts. Some will strain a little, in it they shall pleasure a friend. Men appearing for themselves 〈◊〉 aside natural affection. Men appearing for God, plead natures, relations, to cross divine engagements. And is this equal? Pericles requested by a friend to do an unlawful act, replied, Oportet me commodare amitis, sed usque ad arras. Shall not this heathen rise up in judgement against many of us? He that loveth father or mother more than me, (saith Christ) is not worthy of me. Mat. 10.37. Some pretend conscience of their engagements, but say it is not yet seasonable as the jews. Hag. 1.2. This people say, the time is not come, the time that the Lords house should be built. But mark what follows. Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste? Must we first attend our profits, Verse 4. our pleasures, our liberties, our privileges, and then God's honour? I speak nothing of those wretches that covenant to curry favour, or to cover themselves, or to surprise others, their own hearts condemn them. Peter makes Ananias see himself left without excuse in his lying to the Holy Ghost, his breaking his vow. Acts 5.1, 2, 3, 4. A pattern for all those to take heed by, that pretending to advance Religion, and God's worship and service, only seek themselves, their own honour and glory. The Lord will have open infringers of his covenant die without mercy, as being without all excuse. See Deut. 17.2, 3, 4, 5. It was the judgement of an heathen, that Faith given, Numa. either in respect of the public, or the private, should be held, and kept, being the honest bond of humane society, and the foundation of all right and equity. 3. Reas. Because this is a leading sin, a master, a mother sin. Because a leading sin. The more leading sins are, the more do they speed, and increase ruin. God will have leading sinners punished, and that without partiality, be they never so seemingly eminent, be they never so near, so dear to us, yea though they be many in number. See Deut. 13. throughout the whole chapter. jeroboam sin was a most ruining sin because a leading sin, and this is the brand that is upon record upon him, jereboam the son of Nebat which caused Israel to sin. Now, this is a most leading sin, for, First it hath a strong influence on others. The heart (in its natural estate) is deceitful above all things. Jer. 17.9, and therefore prove to be infected by deceit. men's hearts naturally are prepared tinder on which the sparks of falsehood alightting do most readily take. Make Duffe fleeing the tyranny of Makbeth, came into England to Malcolme Cammore and fought to persuade him being right heir to the Crown of Scotland to seek to recover his right, and therein to free his country from a tyrant. Malcolme suspecting deceit, pretends insufficiency by reason of horrid vices reigning in him, as first immoderate lust and lechery. To this Makduffe replies, that though this were an horrid vice, yet he would take a course to cover it. Secondly Malcholme tells him that he was the most avaratious creature on the earth. To this Makduffe replies, that though this were a worse vice than the other, yet if he would take the crown upon him, there were riches enough in Scotland to satisfy this greedy desire. But when lastly, Melcholme tells him that he was inclined to dissimulation, and breach of faith, so that he rejoiced in nothing so much as in betraying those that should trust him, Make duff replies, this yet is the worst of all, and there I leave thee; and so bemoaning his own, and his country's misery break out into tears. One perjured person is fit to make many such. It is an easy matter for a son to imitate a false Father, faithless Cain hath a faithless posterity. Aetes' parentum peior avis, Tulit nos nequiores. God alone can set bounds to this prevailing wickedness, and in exercising his free grace this way appears most mighty, as well as most merciful. The air is infected where such 〈◊〉 breath at liberty. The Indians infected the Spaniards with the f●…disease, and the Spaniards infected the Indians with their unfaithfulness. Secondly, it hath a strong influence upon the party that is guilty of it. This is a most infatuating, a most intoxicating sin. He sticks at nothing that can easily swallow perjury. Makduffe when Malcolme dissembles with him can find a remedy for other vices, as covetousness, whoredom, but none for this of perjury, he looks upon such a one as desperate, as past all cure. He that lives in this sin without repentance, hath Atheism lording it in his heart, and cannot but more or less have impiety, and dishonesty appearing in his life and conversation. See how lively the Lord lays open the vileness of such persons. Isay 59.3. etc. Your lips have spoken lies, your tongue hath muttered perverseness. None calleth for justice, nor any pleadeth for truth; they trust in vanity, and speak lies. Here is the Character of these men, their fruits follow. They conceive mischief, and bring forth iniquity. They hatch Cockatrice eggs, and wove the Spider's web, etc. ver. 4, 5.6. etc. They brood and bring forth all manner of mischief, horrid, hurtful, poisonous, etc. They are strangers to all good, all honesty, all righteousness, etc. and therefore no marvel though these times were so dark and dismal. We may well apply that to these men which the Lord speaks. Deut. 32.32. Their vine is of the vine of Sodom, and of the fields of Gomorah: their grapes are grapes of gall, their clusters are bitter. Their nature is very wicked, their works are worse. 4. Reas. Because this is a sin that God will by no means pass by, or leave unpunished. Exod. 20.7. The Lord will not hold him guiltless that taketh his name in vain. This awakens vengeance in the Lord, and that easily, One Achan by his perjury troubles all Jsraell, God that is truth, and a God of truth, and cannot but soon resent, and readily punish falsehood. Thus much of the explication and confirmation of this truth, the Uses briefly follow. 1 Use. Let us make inquiry after this. Have we not spoken words swearing falsely in making a Covenant? Is not this the troubler of our Israel? Is not this the worm that lies gnawing at the root of that gourd that hath heretofore overshadowed England? We are a tumultuous Nation, the foundations of the earth tremble, all things are out of course, we looked for peace and behold trouble. And is there not a cause? can that building long stand, the foundations whereof are daily undermined? Get thee up Joshua (saith the Lord) leave off wondering, Israel hath sinned and transgressed my covenant. This was then hidden, is England's so? I would it might not be said, that England's breach of Covenant is written in such capital letters that he that runs may read it. Jeremy in charity hopes the falsehood and rebellion of the Jews had passed no further than the common People; but he finds to his grief that the great men also, who had more knowledge, or pretended to more knowledge had altogether broken the yoke, and burst the bonds Ier: 5.4, 5. I have nothing here to do to speak of that horrid rash common, customary swearing which, though the law of the Land marks, yet passeth unmarked in most parts of the Land; I speak only to our more solemn engagements and the breach of them. Have we not sworn with false hearts? Are there none that have made lies their refuge, and hid themselves under falsehood? have we been true in performing our engagements to God, to man? have we in the zeal of God according to our Covenant in our several places, and callings laboured to advance what we have sworn to advance, and to ruin what we have sworn to ruin? I sigh to speak it; how soon is that which God hath upon record in heaven almost forgotten by us? we engaged ourselves for Union, and behold Division. Whatsoever is contrary to sound Doctrine hath gotten daily strength even since we covenanted its extirpation. Never more profaneness and whatsoever is contrary to the power of godliness, and never less means among us here in the country to curb it. The time permit to speak of particulars. Men declare their sin as Sodom, they hid it not. Our first love is grown cold, we can see truth lie trodden under foot, darkness praeferred before light, the blood of precious souls drawn forth, and our hearts bleed not for it. Many of us are forced sometimes to hear cursing and swearing and blasphemy under our roofs, and out of fear we say nothing to it. Where are the humbled Covenanters? where are the reformed ones? where are they that out of conscience of their engagements endeavour to their utmost to give God, and man their due? Have not all sorts corrupted themselves? where is almost the free Family? where is the free Congregation? have not private persons, have not public sworn falsely? Are there no false Ministers amongst us? have these done their duty? have these stood in the gap now in these times wherein God hath sought for a man? Are there no false Magistrates? there were such in Ezra's days, in Nehemiah's days, Princes and Priests that with the first subscribed the Covenant, and were soon Leaders in the breach of it. See Ezra 10. A Covenant made, broken Nehe: 6: 17, 18, 19 so, Nehe: 9.38. and 10. A Covenant made and subscribed by the Princes, Priests, etc. soon after broken as we see chap. 13. I would there were none such in England. Beloved the sin is manifest, and hath not God closely followed with his vengeance? hath not judgement broke in swiftly, sadly, suitably? Is there not made a breach upon all our excellencies? doth not our nakedness appear to our shame? The whole head is [sick▪ and the whole heart faint. From the sole of the foot, even unto the head, Allus to john 8.7. there is no soundness, but wounds, and bruises, and putirfying sores; Isa: 1.5, 6. We are ready all to say bring forth the Troubler, let him be stoned to death, but who shall throw the first Stone at him. 2. Use. Let us justify the Lord in all his proceed hitherto, and admire his patience. The Lord is righteous in all his ways, and holy in all his works, Ps. 145.17. Proud Pharaoh whose heart was hardened, is forced by the divers judgements of God, and his differencing in them, Exod. 9.27. to confess that God is righteous, but himself and his people wicked. And shall we be more hard hearted than he? Beloved, we have had unnatural showers of blood, unseasonable showers of rain; the Lord hath seemed to threaten us in these parts to withdraw the appointed weeks in Harvest, and to deprive us of the seed time: we have had strange diseases, and the hand of God is upon many of our Cattles: Our poor in some parts have been ready to perish for want of bread, and ourselves want either hand or hearts to relieve them. Strangers have been ready to devour our store, and we lie under many burdens. We roar all like Bears, we murmur, yea in our impatiency we rail; but, beloved, we forget our duty, Isa. 59.11▪ It is of the Lords mercies we are not utterly consumed, his compassions fail not. Lam: 3.22. Have we been true to our God? have we been faithful in our deal one with an other? have we been careful, according to our solemn engagement to reform ourselves, our families, to advance truth, to further peace? My Son, my soul, give glory to the Lord God, Hosea 14 1. for thou hast fallen by thine own iniquity. Why will ye die O house of Israel? For I have no pleasure in the death of him that dyeth, saith the Lord God. Ezek: 18.31, 32. But shall he escape that doth such things? or shall he break the Covenant and be delivered? Ezek. 17.15. God hath not dealt with us after our sins: nor rewarded us after our iniquities. Psal. 103 10. 3. Use. Let us labour to ruin this Ruiner, let us repent of this great evil, and cast away from us this transgression whereby we have transgressed against the Lord. That ye may be moved hereunto, consider, 1. The folly of this thing. falseness this way cannot be hid from God, All things are naked and open unto the eyes of him with whom we have to do. Heb: 4.13. Achan is solitary in his acting perjury, in regard of man, but the eye of God is upon him. The falseness of our hearts cannot be hid from him who is the searcher of the heart, and trieth the reins, Can any hid himself in secret places, that I shall not see him, saith the Lord? do not I fill Heaven and Earth saith the Lord? jer. 32.24. Shall we do well to commit that in the presence of the Allseeing and immortal God, Iosh. 7.18 20. which we are ashamed to own in the presence of a mortal man? Falseness this way shall not be long hid from men, the Lot of God shall light upon thee, and the alreaching hand of God shall so overtake thee that thou thyself shalt be thine own betrayer, God will reprove thee, The Devil and thine own lusts shall be let lose to discover thee. The Lord shall lead thee forth with the Workers of iniquity. Psal. 125.5. Evil men and Seducers shall wax worse and worse, deceiving and being deceived. 2 Tim. 3.13. 2. The baseness of it. It is that which the very light of nature is ashamed of, ye shall hardly find any so base as willingly to own it. The basest language you can give to any is to give him the lie; this is enough amongst men to justify a duel, to deserve a stab: Now this is the basest manner of Lying. A Thief steals sometimes out of necessity, and we will have him hanged, but false men live, and the greater Thiefs lead the lesser to the gallows. This makes unfit for any society, any relation, any employment. It was the glory of our Ancestors that in their erterprises they were plain and faithful, being willing rather to be deceived, than to deceive: It will be our shame if we be found contrary minded, The time hath been when among strangers in the way of commerce and trade, an English man's word hath been as good as another man's bond, but who will trust us, if, proving false to God, we betray one another. I blush to think, if we go on in breach of Covenant, what a byword we shall be among all neighbour nations, having proposed ourselves as a leading pattern to them to enter into the same, or like association or Covenant. This will blemish all other excellencies, what is it to be learned, wise, valiant, if false. The Duke of Burbou's credit being cracked by breach of faith, could never by any of his other excellencies be repaired. 3. The danger of it. But of this at large already, only know, that this▪ (as some other vices) in the guilt of it runs on in a blood: if grace prevent not, it ruins families be they never so numerous, never so high and eminent, I might give many instances. Pro. 14.11. 4. The good of the contrary. Truth and faithfulness commends to the good of truth. This commends to all men, even our very enemies, and even false men have somewhat within them bearing witness to men of truth▪ Saul that makes no conscience of an oath himself, yet will have David swear he dares trust him. See 1 Sam. 24.13. This will fence thy heart, and keep thy conscience unwounded, The faithful shall find the counselling, comforting, See Isay 26.2. ●sa. 59.15. protecting, delivering presence of a faithful God, and although in this wicked world, when truth faileth, he that refraineth from this evil of falsehood maketh himself a prey, yet, Mark the perfect man, and behold the upright, for the end of that man is peace. Psal. 37.37. 1. Now that we may remove this great and dangerous evil. 1. Let us remember our engagements, and let those vows of thine that are upon record in heaven, be deeply riveted into thine own heart. 2. Let us be humbled for our bypast failings Mourn over thyself, smite upon thy thigh, accuse thyself this day, Mourn over the falseness of thy heart, and sickness of thy heart, the feebleness of thy heart, that through fear or flattery hath been brought to deal falsely in the Covenant of thy God. Mourn over others, who by their falsehood endanger all. 3. Let us stand fast to the Covenant, resolve to pay our vows, arm ourselves with resolution this way, casting up our accounts before hand. In a faithful course in all losses we shall be gainers, In an unfaithful, our greatest gains will be our greatest loss. 4. Let us pray to God▪ 1. for ourselves. For pardoning mercy in regard of former failings, for purging mercy for the present. Create in me a clean heart O God, and renew a right spirit within me. Psal. 51. For preventing and assisting grace for the future, Keep thy servant from presumptuous sins, let them not have dominion over me. Psal. 19.15. 2. For Magistrates those that sit at the stern, that they being faithful may promote faithfulness, and take some speedy course that this ruining sin may be solemnly repent of. And lastly, for all, that God would heal our backsliding out of his free love. Finis.