COVENANTING RECOMMENDED BY THE PRACTICE OF THE NEW TESTAMENT CHURCH.
The approved practice of the Church of God in Covenanting, is
recommended to us by these two things,--that it displays a voluntary
regard to his will, and that it exhibits his power accomplishing his
purpose.
The example of the people of God, while they walk in all his ordinances
and commandments blameless, is a warranted motive to duty. "Be ye
followers of me, even as I also am of Christ."[778] Their practice in
the discharge of the duty of Covenanting, accordingly, is worthy of
imitation. Were we doubtful whether or not their observation of the
exercise were according to the will of God, we should not be encouraged
by it; but when assured of its consistency with the Divine record, we
are called to follow it. Their devout performances of the duty, then,
present a reason for discharging it, strong in proportion to the force
of every warrant which they had for engaging in it, but though in
accordance with these, different from each of them. True, we are not to
compare the doings of men with the command of God; but when he calls us,
we are under obligation to observe these, when presented as an
illustration of duty, or as a motive to perform it. On account of the
same reasons for which the Church of God in former ages attended to
Covenanting, we should attend to it; but we should perform it because of
their example besides. Did they engage in it because of the
manifestations of its obligation upon them, made in the Scriptures, and
also on account of the approved practices of their predecessors? We
should perform it for the same reasons, and for this cause besides, that
they themselves engaged in it. "We desire ... that ye be not slothful,
but followers of them who through faith and patience inherit the
promises."[779]
The practice of the Church of God, warranting to engage in the duty, is
a manifestation of Divine favour made by Him in enabling her to act to
the fulfilment of his designs. Were his people called to duty according
to his command? He vouchsafed the strength requisite that they should
obey. Were they attracted to it by the anticipation of good from Him? He
afforded the grace by which they were drawn. Through them performing the
service, was promise or prophecy regarding it fulfilled? The glory of
God was displayed by Him fulfilling his word. Because of the displays of
Divine excellence made on its performance by the saints, contemplating
their example, we are called to the duty.
On these two grounds, the practice of the New Testament Church, engaging
in Covenanting, to which here but merely a slight reference can be made,
invites to the duty.
The practice of the Church of God in the Apostolic age, in regard to
this matter, has been considered before;[780] to those cases that were
explicitly approved of God, it belongs.
The practice of the Church of God in the three centuries immediately
succeeding the Apostolic age recommends the duty. Creeds, Confessions,
and Covenants, obtained in that period; summaries of Christian doctrine,
received and adhered to, are recorded by Irenaeus, Tertullian, Origen,
and others. To oppose the manifestation of error, these would appear to
have been made. The primitive Christians, in order to the attainment of
Church membership, were required not merely to assent to such creeds or
confessions, but also to confirm their acquiescence by oath.[781] The
younger Pliny represents them as meeting on a certain day--obviously the
Sabbath--and among other exercises, then engaging in addressing
themselves in prayer to Christ, binding themselves by a Solemn Oath, to
what we know to be duty. Justin Martyr represents Baptism to adults as
given only to those of them who vowed to live according to the
confession of their faith. And to the practice of Covenanting by oath,
on the reception of Baptism, Tertullian and Jerome also allude. The
service, as authenticated, continued till the days of Gregory Nazianzen.
During the period too, covenants were subscribed; and at some stages at
least of it, those who had become exposed to the censures of the Church,
on being restored, were required explicitly to enter into covenant
again. Such procedures were, in measure, more or less perfect, according
to the statutes of the word of God, enjoining vowing to Him; and they
have a claim to be regarded as the fulfilment of some of the prophecies
regarding the duty of Covenanting, that refer to the last times. The
beneficial practical consequences of them, in many cases, gave
corroborative evidence that they were warranted.
The federal transactions of the Churches of the Reformation recommend
the duty. To what extent the practice may have been engaged in by the
few in Europe who held the truth during the dark ages, we do not well
know. That it was much attended to, we may rather infer, than use as an
argument. But with the dawn of the Reformation came the practice of
Covenanting. Step by step the Churches proceeded in opposition to
Popery, by solemn engagements. By them the friends of truth were united
together. By them, where they stood, successively through grace, they
triumphed, even when they fell;--they knew not to flee. The history of
the Church's reformation is written in her Covenants.
First. The federal transactions of the Churches abroad. The Waldensian
and Bohemian Churches--the forlorn hope of the Reformation, nobly led
the way by Covenanting. Two Confessions of the faith of the Waldenses
are valuable monuments. Some Waldenses who settled in Bohemia, are
understood to have become the followers of John Huss. These frequently
practised Covenanting. The Churches of the Waldenses and of the
Protestants of Germany, in November, 1571, entered into a solemn
covenant engagement, in which was made a profession of their faith, and
a resolution to adhere to the true Christian Reformed Religion. Previous
to this, by the famous league of Smalkald, renewed in 1536, the
Protestant princes and people of Germany became engaged to maintain
together the doctrine and truth of the gospel, and peace and
tranquillity in the empire and German nation. In the Reformed Churches,
Covenanting was common. According to Beza, on July 20, 1537, the capital
articles of the Christian religion and discipline were SWORN by the
Senate and people of Geneva. Berne and Lausanne also came to be included
in the league. The Churches of Holland, and of Hungary and Transylvania,
and others on the continent of Europe, had recourse in like manner to
solemn vows. The tendency to enter into such engagements survived the
wreck of the period that has elapsed since the days of the Reformation;
and was nobly illustrated in recent times, as when a number in the
Austrian dominions, when about to be cruelly expatriated for their
attachment to the truth, pledged themselves to adhere to it, by a
"Covenant of Salt." The practice extended to America. There settlers
from Europe, at Salem, in 1629, by Covenanting, solemnly incorporated
themselves into a Church of Christ. And afterwards the practice of
Covenanting in the adopted land obtained.
Secondly, and lastly. The Covenant engagements of the Church in Britain
and Ireland. Scotland was honoured, early in the Reformation, to declare
valiantly for the truth. Though a Hamilton, and a Wishart, and other
noble confessors and martyrs, were soon sacrificed, it pleased God to
place a safeguard around a Knox and others, that the truth might be
diffused. And when the rulers of the nation were wholly devoted to
Popery, in his goodness and mercy He saw meet to put it into the hearts
of some of the nobles, and of many of the people, to offer themselves
willingly, by Covenanting, to use means to effect its removal. The first
covenant against Popery was ratified at Edinburgh, in December, 1557. It
was signed by the Earl of Argyll, Glencairn, Morton, Archibald Lord
Lorne, John Erskine of Dun, and others. The next was entered into at
Perth, in May, 1559. The third was made at Stirling, in August of the
same year. The fourth, at Edinburgh, in April, 1560. The Fifth, through
the exertions of John Knox and George Hay, at Ayr, in September, 1562.
In 1580, the National Covenant, drawn up by John Craig, and directed
against the whole of the Romish corruptions, was entered into; next
year, the General Assembly sanctioned the covenant, and the Church
received it; it was renewed in 1590, and also in 1596. On the 28th of
February, 1638, the covenant, with an addition that was virtually
directed against Prelacy, was renewed at Greyfriar's Church, Edinburgh;
thousands had assembled; the solemnity was accompanied with prayer and
fasting; and with the most profound emotions, the covenant was sworn
and subscribed. In order to carry into design its effect, in Glasgow,
November, of the same year, sat down the Assembly--celebrated for
overthrowing Prelacy in Scotland, and for its other acts of reformation.
And as a manifestation of attachment to the cause of the covenant, in
the consequent ever memorable times, there appeared on the banners of
the Scottish people, the memorable motto, "For Christ's Crown and
Covenant." These covenants are binding still on the people of Scotland.
It is their duty still to declare for their object. Making efforts to
maintain the kingly authority of Messiah, they ought to regard his
covenant. Only those who see his covenant, see properly his crown. But
to proceed. In consequence of negociations between the people of England
and those of Scotland, "the Solemn League And Covenant," between the
three kingdoms, was entered into. It was directed against Popery and
Prelacy, and every other species of error; it engaged the nations to
endeavour to attain to uniformity in religion; it recognised the duty of
obeying civil rulers in the Lord; and it was sworn by men of various
communities, but by them as all of one reformed religion. In August,
1643, it was approved by the Scottish Convention of Estates, and by the
General Assembly, on one day. It was sworn thereafter at St. Margaret's,
Westminster, by both Houses of Parliament, the Assembly of Divines, and
the Commissioners from Scotland. It was afterwards subscribed by both
Houses of Parliament, and by the Assembly of Divines, and generally by
persons of all ranks in the United Kingdom. It was renewed in Scotland
in 1648, and by the Parliament in 1649. Being scriptural in its matter,
and not yet implemented, and besides, having been acquiesced in by the
civil power, it is to this day binding on the nations;[782] to this day
it binds the Churches in the three kingdoms,--the Church of Scotland,
and all those who have seceded from it as an establishment, as well as
those Presbyterians who never were connected with that Church since the
Revolution.[783] It is not too much to describe it, in the language of a
most justly esteemed writer, as "a document which we may be pardoned for
terming the noblest, in its essential nature and principles, of all that
are recorded among the international transactions of the world."[784]
The National Covenant of Scotland, and the Solemn League and Covenant,
were renewed, with various additions, at Lanark, before the devoted but
disastrous struggle at Pentland, in 1666; at Lesmahagow, in 1669; at
Auchensaugh, near Douglas, on July 24, 1712; and at Crawfordjohn, in
1745. What was suited to these times in the engagements made on those
occasions, and not yet accomplished, is binding, through the deeds of
the parties who entered into them, on those whom these parties
represented.
It would not savour much of candour to keep out of view, that by other
parties besides, these covenants have been renewed since the Revolution;
though it must be declared, that of the renovations made by such we
cannot in all things approve.
Scotland, nay Britain, we may then say, was solemnly dedicated to the
Lord. When will the Covenanted work of Reformation, which at present
lies under the bann of many wicked acts, yea, even under the act
confirming the Union between Scotland and England, be revived? May
there be soon fulfilled to our people again the promise,--"Thou shalt
be called Hephzi-bah, and thy land Beulah: for the Lord delighteth in
thee, and thy land shall be married."
It must be admitted that the testimonies of those who opposed the Romish
apostacy were in accordance, at least in some measure, with the mind of
Christ; and it cannot be denied, that the many to whom we have referred,
delivering those testimonies with all the solemnity of an oath,
appeared, to the fulfilment of ancient prophecy concerning those who in
the last times should testify for him, as his "Witnesses." Besides, has
there not been fulfilled in our own land, as well as elsewhere, in those
who engaged in Covenanting, in part such promises as this,--"He shall
not fail nor be discouraged, till he have set judgment in the earth: and
the isles shall wait for his law.... I the Lord have called thee in
righteousness, and will hold thine hand, and will keep thee, and give
thee for a covenant of the people, for a light of the Gentiles." That
this promise may in due time be fulfilled to all who are in darkness,
let us endeavour to imitate, in their devotedness of heart to God, those
whose conduct we have been led here to consider, and who enjoyed so
abundantly the benefits of that promise.
FOOTNOTES:
[778] 1 Cor. xi. 1.
[779] Heb. vi. 11, 12.
[780] Chap. xii.
[781] Vitringa.
[782] See "Lectures on the Principles of the Second Reformation."
Glasgow, 1841. Lecture VII., by the Rev. Dr. W. Symington.
[783] Appendix B.
[784] "History of the Church of Scotland." By the Rev. W.M.
Hetherington, A.M. Edin., 1842.