By virtue of this covenant, G.o.d 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. G.o.d 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 G.o.d 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, G.o.d 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 G.o.d'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 G.o.d 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 G.o.d, and now G.o.d is breaking England in pieces, even as a potter breaks a vessel in pieces. "G.o.d 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 G.o.d; and now G.o.d hath made an iron whip of that covenant which we have broken asunder, to whip us withal.

We are a nation in covenant with G.o.d, 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 G.o.d'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 G.o.d's people one to another? But now, how are our fasting days slighted and vilified? How are the people of G.o.d divided one from another, railing upon (instead of loving) one another? And is not the G.o.dly ministry as much persecuted by the tongues of some that would be accounted G.o.dly, 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 G.o.d will be easily entreated to sheath up His b.l.o.o.d.y 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 G.o.dly 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 unG.o.d Jesus Christ? And is it not fit and equal that G.o.d 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 va.s.sals of sin and Satan? And shall not G.o.d 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 G.o.d in our baptism. 2. Of the covenant we have made with G.o.d 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 G.o.d are upon you."

You are _servi nati, empti, jurati_, you are the born, bought, and sworn servants of G.o.d, you have made a surrender of yourselves unto G.o.d and Christ. The question I put to you is this: How often have you broken covenant with G.o.d? It is said, "The sinners in Zion are afraid; who shall dwell with everlasting torments? Who shall dwell with devouring fire?" When G.o.d 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 G.o.d 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 G.o.d, 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 pa.s.sage in Austin, in which he brings in the devil thus pleading with G.o.d, 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 G.o.d 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, h.e.l.l, and d.a.m.nation; and G.o.d'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 G.o.d 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 G.o.d. 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 G.o.d was angry with him, and chastised him in his daughter, Dinah, and in his two sons, Simeon and Levi; and at last G.o.d Himself was fain to call him from heaven to keep covenant; and after that time G.o.d blessed Jacob exceedingly. We read of David, that he professes of himself, "That he would go to G.o.d'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 G.o.d? 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 G.o.d's sake, since thou tookest this oath? I read, That the people took an oath to make rest.i.tution, which was a costly duty, and yet they performed it. But alas! where is the man that hath made rest.i.tution 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 G.o.d did bless our ministry in the city, to the conversion of many people unto G.o.d; but now there are many that study more to gain parties to themselves, than to gain souls to G.o.d. 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 G.o.d?

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 n.o.blemen, 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, G.o.d 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 G.o.d 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 G.o.d 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, superst.i.tion, 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 G.o.d." And yet how many are there amongst us like unto Gallio, that care not what becomes of the cause of G.o.d, 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 sh.o.r.e. 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 G.o.d bless them to us.

1. The consideration of the many commandments of G.o.d, 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 G.o.d 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 d.a.m.nation upon us, but casteth such an horrible disgrace and reproach upon G.o.d, that it cannot stand with G.o.d'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 G.o.d and Christ." For it is as much as if he should say, "I like the service of the devil better than the service of G.o.d." 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 G.o.d complain, "What iniquity have your fathers found in Me, that they have gone far from Me?" And, "Hath any nation changed their G.o.d, which yet are no G.o.ds? 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 h.e.l.l." 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 G.o.d. 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 G.o.dly sorrow for our sins, receive the seal of G.o.d 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 G.o.d 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 G.o.d, to put it in your hearts to renew your covenant, the same G.o.d 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 G.o.d of their fathers. That whosoever would not seek the Lord G.o.d 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. G.o.d is styled, "A G.o.d 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 G.o.d. 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.

1. The covenant you made with G.o.d in baptism. A Christian (saith Chrysostom) should never step out of doors, or lie down in his bed, or go into his closet, but he should remember the time when he did renounce the devil and all his works. Oh, let us not forget that which we ought always to remember! Let us remember to keep that covenant, as we ever desire G.o.d should remember us in mercy at the great day.

2. The covenant we make with G.o.d in our afflictions. Famous is that pa.s.sage of Pliny in one of his epistles, to one that desired rules from him how to order his life aright; I will (saith he) give you one rule, which shall be instead of a thousand: That we should persevere to be such, when we are well, as we promise to be when we are sick. A sentence never to be forgotten: the Lord help us to live accordingly.

3. The covenant which you are to take this day. The happiness or misery of England doth much depend upon the keeping or breaking of this covenant. If England keep it, England by keeping covenant shall stand sure. If England break it, G.o.d will break England in pieces. If England slight it, G.o.d will slight England. If England forsake it, G.o.d will forsake England, and this shall be written upon the tomb of perishing England, "Here lieth a nation that hath broken the covenant of their G.o.d." Remember what you have heard this day, that it is the brand of a reprobate to be a covenant-breaker, and it is the part of a fool to vow and not to pay his vows. And G.o.d hath no delight in the sacrifice of fools. "Better not to vow, than to vow and not to pay." It is such a high profanation of G.o.d's name, as that G.o.d cannot hold a covenant-breaker guiltless; it is perjury, injustice, spiritual adultery, sacrilege. And the very lifting up of our hands this day, (if you do not set heart and hand on work to keep covenant) will be a sufficient witness against you at the great day. We read "that Jacob and Laban entered in covenant, and took a heap of stones, and they called the place Mizpah, the Lord watch between me and thee," and made them a witness, and said "this heap is a witness." "The G.o.d of Abraham judge betwixt us." Such is your condition this day. You enter into covenant to become the Lord's, and to be valiant for His truth, and against His enemies, and the very stones of this church shall be witness against you, if you break covenant; the name of this place may lie called Mizpah. The Lord will watch over you for good, if you keep it, and for evil if you break it; and all the curses contained in the book of the covenant shall light upon a willing covenant-breaker. The Lord fasten these meditations and soul-awakening considerations upon your hearts.

The Lord give you grace to keep close to the covenant and a good conscience, which are both lost by breaking covenant.

There are four things I shall persuade you unto in pursuance of your covenant. 1. To be humbled for your own sins, and for the sins of the kingdom; and more especially, because we have not, as we ought, valued the inestimable benefit of the gospel, that we have not laboured to receive Christ in our hearts, nor to walk worthy of Him in our lives, which are the causes of other sins and transgressions so much abounding amongst us. Gospel sins are greater than legal sins, and will bring gospel curses, which are greater than legal curses. And therefore let us be humbled according to our covenant, for all our gospel abominations.

2. You must be ambitious to go before one another in an example of real reformation. You must swear vainly no more, be drunk no more, break the Sabbath no more. You must remember what David says. "But unto the wicked G.o.d saith, What hast thou to do to take My covenant in thy mouth? Seeing thou hatest instruction, and castest My words behind thee." To sin willingly, after we have sworn not to sin, is not only to sin against a commandment, but to sin against an oath, which is a double iniquity, and will procure a double d.a.m.nation. And he that takes a covenant to reform, and yet continueth unreformed, his covenant will be unto him as the bitter water of jealousy was to the woman guilty of adultery, which made her belly to swell, and thigh to rot. 3. You must be careful to reform your families, according to your covenant, and the example of Jacob and Joshua, and the G.o.dly kings fore-mentioned. 4. You must endeavour, according to your places and callings, to bring the churches of G.o.d in the three kingdoms to the nearest conjunction, and uniformity in religion. O blessed unity! how comes it to pa.s.s, that thou art so much slighted and contemned? Was not unity one of the chief parts of Christ's prayer unto His Father, when He was here upon the earth? Is not unity amongst Christians one of the strongest arguments to persuade the world to believe in Christ? Is it not the chief desire of the holy apostles, that we "should all speak the same things, and that there should be no division amongst us?" Is not unity the happiness of heaven? Is it not the happiness of a city, to be at unity with itself? "Is it not a good and pleasant thing for brethren to dwell together in unity?" How comes it to pa.s.s then that this part of the covenant is so much forgotten? The Lord mind you of it this day; and the Lord make this great and famous city, a city of holiness, and a city of unity within itself: for if unity be destroyed, purity will quickly also be destroyed. The church of G.o.d is _Una_, as well as _Sancta_; it is but one church, as well as it is a holy church. And "Jesus Christ gave some to be apostles, etc. till we all come to the unity of the faith." The government of Christ is appointed for keeping the church in unity, as well as purity. These things which G.o.d hath joined together, let no man put asunder. That government which doth not promote unity as well as purity, is not the government of Christ. Oh, the misery of the kingdom where church divisions are nourished and fomented! A kingdom or church against itself, cannot stand. Would it not be a sad thing, to see twelve in a family, and one of them a Presbyterian, another an Independent, another a Brownist, another an Antimonian, another an Anabaptist, another a Familist, another for Prelatical government, another a Seeker, another a Papist, and the tenth, it may be, an Atheist, and the eleventh a Jew, and the twelfth a Turk? The Lord in His due time heal our divisions, and make you His choice of instruments, according to your places, that the Lord may be one, and His name one in the three kingdoms.

_Quest._ But some will say, "How shall I do to get up my heart to this high pitch, that I may be a covenant-keeper?" I will propound these three helps. 1. Labour to be always mindful of your covenant, according to that text, "G.o.d is always mindful of His covenant." It was the great sin of the people of Israel, that they were unmindful of the covenant.

They first forgot the covenant, and afterwards did quickly forsake it.

He that forgets the covenant, must needs be a covenant-breaker. Let us therefore remember it, and carry it about us as _quotidianum argumentum_, and _quotidianum munimentum_. 1. Let us make the covenant a daily argument against all sin and iniquity; and when we are tempted to any sin, let us say, "I have sworn to forsake my old iniquity, and, if I commit this sin, I am not only a commandment-breaker, but an oath-breaker. I am perjured. I have sworn to reform my family, and therefore I will not suffer a wicked person to tarry in my family; I have sworn against neutrality and indifferency, and therefore I will be zealous in G.o.d's cause." 2. Let us make this covenant a daily muniment and armour of defence, to beat back all the fiery darts of the devil: when any one tempts thee by promise of preferment to do contrary to thy covenant, or threatens to ruin thee for the hearty pursuing of thy covenant, here is a ready answer, "I am sworn to do what I do, and, if I do otherwise, I am a perjured wretch." This is a wall of bra.s.s, to resist any dart that shall be shot against thee for well-doing, according to thy covenant. Famous is the story of Hannibal, which he told king Antiochus, when he required aid of him against the Romans, "When I was nine years old (saith he) my father carried me to the altar, and made me take an oath to be an irreconcilable foe to the Romans. In pursuance of this oath, I have waged war against them thirty-six years.

To keep this oath, I have left my country, and am come to seek aid at your hands, which, if you deny, I will travel all over the world, to find out some enemies to the Roman state." If an oath did so mightily operate in Hannibal; let the oath you are to take this day work as powerfully upon you; and make your oath an argument to oppose personal-sins and family sins, and to oppose heresy, schism, and all profaneness; and to endeavour to bring the church of G.o.d in the three kingdoms to the nearest conjunction and uniformity. And let this oath be armour-proof against all temptations to the contrary. And know this one thing, that if the covenant be not a daily argument and muniment against sin, it will become, upon your breaking of it, a daily witness against you, as the book of the law was, and an "everlasting shame and reproach" unto you and yours. 2. Let us have high thoughts of the covenant. Actions and affections follow our apprehensions. If thy judgment be belepered with a corrupt opinion about the covenant, thy affections and actions will quickly be belepered also: and therefore you ought to endeavour, according to your places, that nothing be spoken or written that may tend to the prejudice of the covenant. 3. You must take heed of the cursed sin of self-love, which is placed in the forefront, as the cause of all the catalogue of sins here named; "Because men are lovers of themselves, therefore they are covetous," etc., and therefore they are covenant-breakers. A self-seeker cannot but be a covenant-breaker: this is a sin you must hate as the very gates of h.e.l.l.

And this is the second sin I promised in the beginning of my sermon to speak on: but the time, and your other occasions will not permit. There is a natural self-love, and a divine self-love, and a sinful self-love.

This sinful self-love is, when we make ourselves the last end of all our actions, when we so love ourselves, as to love no man but ourselves, according to the proverb, "Every man for himself." When we pretend G.o.d and His glory, and the common good, but intend ourselves, and our own private gain and interest; when we serve G.o.d upon politic designs. Where this sinful self-love dwells, there dwells no love to G.o.d, no love to thy brother, no love to church or state. This sinful self-love is the caterpillar that destroyeth church and commonwealth. It is from this sinful self-love that the public affairs drive on so heavily, and that church-government is not settled, and that our covenant is so much neglected. Of this sin, I cannot now speak; but, when G.o.d shall offer opportunity, I shall endeavour to uncase it you. In the meantime, the Lord give you grace to hate it as h.e.l.l itself.

THE NATIONAL COVENANTS.

[Ill.u.s.tration: Fac-simile of old t.i.tle page of following Ceremony.]

THE

FORM and ORDER

OF THE

CORONATION

OF

CHARLES II.

King of _SCOTLAND_, _ENGLAND_, _FRANCE_, and _IRELAND_.

As it was acted and done at _Sc.o.o.n_, the First Day of _January_, 1651.

By the Reverend Mr. Robert Douglas, Minister at _Edinburgh_, and one of the Members of the _Westminster_ a.s.sembly of _Divines_.

1 Chron. xxix. 23. _Then_ Solomon _sat on the Throne of the Lord as King, in stead of_ David _his Father, and prospered, and all_ Israel _obeyed him._

Prov. xx. 8. _A King that sitteth in the Throne of Judgment, scattereth away all Evil with his Eyes._

Prov. xxv. 5. _Take away the Wicked from before the King, and his Throne shall be established in Righteousness._