The Covenants And The Covenanters / Covenants, Sermons, and Documents of the Covenanted Reformation

by Unknown

I begin with the first point, the nature of a covenant. Concerning which, we may receive some light from the notation of the original words; 1. For a covenant. 2. For the making of a covenant. The Hebrew Berith (a covenant) comes from Barah, which signifieth two things: First, To choose exactly, and judiciously. Second, To eat moderately, or sparingly. And both these significations of the root Barah, have an influence upon this derivative Berith, a covenant: the former of these intimating, if not enforcing, that a covenant is a work of sad and serious deliberation, for such are elective acts. Election is, or ought to be made, upon the rational turn of judgment, not upon a catch of fancy, or the hurry of our passions.

Now, in a covenant, there is a double work of election: First, An election of the persons, between whom. Second, An election of the conditions, or terms upon which the covenant is entered. As God's covenant people are His chosen people, so must ours. Some persons will not enter into covenant, though invited; and others, though they offer themselves, are not to be admitted. They who are not fit to build with us, are not fit to swear with us. Some offered their help to the Jews in the repair of the temple, "Let us build with you, for we seek your God." But this tender of their service was refused. "Ye have nothing to do with us, to build an house unto our God; but we ourselves together will build." What should we do with their hands in the work, whose hearts, we know, are not in the work? The intendment of such enjoining, must be either to build their hay and stubble with our gold and silver, or else to pull down by night what they build by day, and secretly to undermine that noble fabric, which seemingly they endeavoured to set up. We find in this book of Nehemiah, that the persons combining in that covenant, were choice persons. The text of the tenth chapter, sets two marks of distinction upon them. First, "All they that separated themselves from the people of the lands, unto the law of God." Second, All "having knowledge, and having understanding." Here are two qualifications, whereof one is spiritual, and the other is natural. The plain English of both may be this, "that fools and malignants, such as (in some measure) know not the cause, and such as have no love at all to the cause, should be outcasts from this covenant." Such sapless and rotten stuff will but weaken, if not corrupt this sacred band.

The tenor of the covenant now tendered, speaks thus respecting the persons. "We noblemen, barons, knights, gentlemen, citizens, burgesses, ministers of the gospel, and commons, of all sorts, in the kingdom of England, Scotland, and Ireland." And doth not this indistinctly admit all, and all, of all sorts? I answer, no. For the words following in the preface, shew expressly, that only they are called to it, who are of one reformed religion; which shuts out all papists, till they return. And the articles pass them through a finer sieve, admitting only such as promise, yea, and swear, that through the grace of God, they will sincerely, really, and constantly endeavour the preservation of the reformed religion, against the common enemy in the one kingdom, the reformation and extirpation of what is amiss in the other two; as also, in their own persons, families, and relations. They who do thus, are choice persons indeed, and they who swear to do thus, are (in charity and justice) to be reputed so, till their own acts and omissions falsify their oaths. Thus our covenant makes an equivalent, though not a formal or nominal election of the persons.

Second, There must be a choice of conditions in a covenant; as the persons obliged, so the matter of the obligation must be distinct. This is so eminent in the covenant offered, that I may spare my pains in the clearing of it; every man's pains in reading of it, cannot but satisfy him, that there are six national conditions about which we make solemn oath, and one personal, about which we make a most solemn profession and declaration, before God and the world. And all these are choice conditions: such as may well be held forth to be (as indeed they are) the results and issues of many prayers, and serious consultations, in both the kingdoms of England and Scotland. Conditions they are, in which holiness and wisdom, piety and policy, zeal for God in purging His church, and care for man in settling the commonwealth, appear to have had (in a due subordination) their equal hand and share.

Thus much of a covenant, from the force of the word in the first sense, leading us to the choice both of persons and conditions.

Second, The root signifies, to eat moderately, or so much as breaks our fast. And this refers also to the nature of a covenant, which is to draw men into a friendly and holy communion, and converse one with another. "David describes a familiar friend, in whom he trusted, to be one, that did eat of his bread." And the apostle Paul, when he would have a scandalous brother denied all fellowship in church-covenant, he charges it thus, "With such a one, no not to eat." Hence it was a custom upon the making up of covenants, for the parties covenanting, soberly to feast together. "When Isaac and Abimelech sware one to another, and made a covenant; the sacred story tells us, that Isaac made them a feast, and they did eat and drink." A covenant is a binder of affection, to assure it, but it is a loosner of affection, to express it. And their hearts are most free to one another, which are most bound to one another. How unbecoming is it, that they who swear together, should be so strange as scarce to speak together? That which unites, ought also to multiply our affections.

Further, the word hints so to converse together as not to sin together; for it signifies moderation in eating. As if it would teach us, that at a covenant-feast, or when covenanters feast, they should have more grace, than meat at their tables: or if (through the blessing of God) their meat be much, their temperance should be more. The covenant yields us much business, and calls to action: excess soils our gifts, and damps our spirits, fitting us for sleep, not for work. In and by this covenant, we (who were almost carried into spiritual and corporal slavery) are called to strive for the mastery. Let us therefore (as this word and the apostle's rule instruct us) "Be temperate in all things." Intemperate excessive eaters will be but moderate workers, especially in covenant-work. A little will satisfy their consciences, who are given up to satisfy their carnal appetites. And he who makes his belly his god, will not make much of the glory of God.

So much concerning the nature of a covenant, from the original word; for a covenant, signifying both to chuse, and to eat. We may take in some further light to discover the things from the original word, which we translate "make"—"Let us make a covenant."

That word signifies properly to cut, to strike, or to slay. The reason hereof is given, because at the making of solemn covenants, beasts were killed and divided asunder, and the covenant-makers went between the parts. When God made that first grand covenant with Abraham, He said unto him, "Take an heifer of three years old, and a she-goat of three years old. And he took unto him all these, and divided them in the midst, and laid all those pieces one against another." "Behold, a smoking furnace, and a burning lamp" (which latter was the token of God's presence for the deliverance of His people) passed between those pieces. In Jeremiah we have the like ceremony in making a covenant, "They cut the calf in twain, and passed between the parts thereof." Upon this usage the phrase is grounded of cutting or striking a covenant. Which ceremony had this signification in it, that when they passed between those divided parts of the slain beast, the action spake this curse or imprecation, "Let him be cut asunder, let his members be divided, let him be made as this beast, who violates the oath of this covenant."

From these observations about the words, we may be directed about the nature of the thing: and thence collect this description of a covenant. A covenant is a solemn compact or agreement between two chosen parties or more, whereby with mutual, free, and full consent they bind themselves upon select conditions, tending to the glory of God, and their common good.