Library · The Covenants and the Covenanters
Part 15
The Covenants and the Covenanters · James Kerr (ed.)
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.
A covenant strictly considered, is more than a promise, and less than an oath; unless an oath be joined with it, as was with that in the text, and is with this we have now before us. A covenant differs from a promise gradually, and in the formalities of it, not naturally, or in the substance of it. God made promises to Abraham, Gen. xii. and Gen. xiii. but He made no covenant with him, till chap. xv. ver. 18. "In that day the Lord made a covenant with Abraham." And the work of the Lord in that day with Abraham, had not only truth and mercy in it, but state and majesty in it. A covenant day, is a solemn day. As the collection of many stars makes a constellation, so the collection of many promises makes a covenant. Or, as in the first of Genesis, "The gathering together of the waters, was by the Lord called seas:" so we may call the gathering together of promises, or conditions, a covenant. The Lord doth (as it were) rally all the promises of mercy made to us, which lie scattered up and down through the whole volume of the scriptures, and puts them together into a covenant: and we do (as it were) rally all the promises of duty which we owe unto God, and to one another, and put them together in a covenant. Such a bundle of duty is tied up in this present covenant; what duty is there which we owe to God, to His churches, or these commonwealths whereof we make not promise, either expressly, or by consequence in the compass of this covenant? And how great an obligation to duly doth this contain, wherein there is an obligation to every duty?
Seeing then this covenant, being taken, carries in it so great an obligation, it calls for great preparation before we take it. A slightness of spirit in taking this covenant, must needs cause a slightness of spirit in keeping it. All solemn duties, ought to have solemn preparations; and this I think, as solemn as any. A Christian ought to set his heart (as far as he can through the strength of Christ) into a praying frame, before he kneels down to prayer. And we ought to set our hearts in a promising frame, before we stand up to make such mighty promises. "Take heed how ye hear," is our Saviour's admonition in the gospel; surely then we had need take heed how we swear. "Let a man examine himself (saith the apostle Paul) and so let him eat of that bread, and drink of that cup;" let him come examined to the sacrament: so I may say, "Let a man examine himself, before he lift up his hand, or write down his name;" let him come examined to the covenant.
I shall briefly propose three heads of preparatory examination, respecting our entrance into this covenant.
First, Examine your hearts, and your lives, whether or no you are not pre-engaged in any covenant contrary to the tenor and conditions of this covenant? If any such upon inquiry be found, be sure you avoid it, before you engage yourselves in this. A super-institution in this kind, is very dangerous. Every man must look to it, that he takes this covenant (corde vacante) with a heart emptied of all covenants which are inconsistent with this. For a man to covenant with Christ and His people for reformation, while he hath either taken a covenant with others, or made a covenant in his own breast against it, is desperate wickedness. Or if upon a self-search, you find yourselves clear of any such engagements, yet search further. Every man by nature is a covenanter with hell, and with every sin he is at agreement: be sure you revoke and cancel that covenant, before you subscribe this. "If I regard iniquity in my heart, the Lord will not hear my prayer;" that is, He will not regard my prayers, (saith David). And if we regard iniquity in our hearts, the Lord will not hear us covenanting; that is, He will not regard our covenant. Woe be unto those who make this league with God and His people, while they resolve to continue their league with sin: which is (upon the matter) a league with Satan. God and Satan will never meet in one covenant. "For what communion hath light with darkness? and what concord hath Christ and Belial?"
Second, Before you enter into this covenant with God, consider of, and repent for this special sin, your former breaches and failings in God's covenant. "We who were sometimes afar off, aliens from the commonwealth of Israel, and strangers from the covenant of promise, are made nigh by the blood of Jesus," even so nigh, as to be in covenant with God. Some who pretend to this privilege, will be found "Such as have counted the blood of the covenant to be an unholy thing." And where is the man that walketh so holily in this covenant as becomes him, and as it requires? Labour therefore to have those breaches healed by a fresh sprinkling of the blood of Christ upon your consciences, before you enter this covenant: If you put this new piece to an old garment, the rent will be made worse: If you put this new wine into old bottles, the bottles will break, and all your expected comforts will run out and be lost. If you should not feel and search your own hearts, without doubt the Lord will. "And if you be found as deceivers, you will bring a curse upon yourselves, and not a blessing." This is a covenant of amity with God: reconciliation must go before friendship, you can never make friendship till you have made peace, nor settle love, where hostility is unremoved.
Third, Inquire diligently at your own hearts, whether they come up to the terms of this covenant? You must bid high for the honour of a covenanter, for a part in this privilege. "Which of you," saith our Lord Christ to His hearers, "intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply after he hath laid the foundation, and is not able to finish it, all that behold it, begin to mock him, saying, this man began to build, and was not able to finish." We are met this day to lay the foundation of one tower, and to pull up the foundation of another; we are pulling up the foundation of Babel's tower, and we are laying a foundation for Zion's tower. We have seen some who have heretofore done as much, but they have done no more; when they had laid a foundation for those noble works in taking a solemn oath and covenant, they have never moved a hand after either to build or to pull down, unless it were quite cross to their own engagements, for the pulling down of Zion's tower, and the building of Babylon.
And what was the reason of this stand, or contrary motion? this surely was one, they did not gage their own hearts before hand, neither did they sit down to count the cost of such an undertaking. And therefore when they perceived the charge to arise so high, they neither could finish, nor would they endeavour it, but left the work before it looked above the ground; and are justly become a mock and a scorn and a reproach in Israel, these are the men that began in a solemn covenant to build, but could not finish; they had not stock enough either of true honour or honesty (tho' their stock of parts and opportunities was sufficient) to finish this work.
Let us therefore sit down seriously and count the cost; yea and consider whether we be willing to be at the cost. To lead you on in this, my humble advice is, that you would catechise your hearts upon the articles of this covenant. Put the question to your hearts, and let every one say this unto himself:
Am I indeed resolved sincerely, really and constantly, through the grace of God, in my place and calling, to endeavour the preservation of the reformed religion in the church of Scotland? The reformation of religion in the kingdoms of England and Ireland?
Am I indeed resolved in like manner, without respect of persons, to endeavour the extirpation of popery, prelacy?
Am I indeed resolved never to be withdrawn or divided by whatsoever terror or persuasion from this blessed union and conjunction, whether to make defection to the contrary part, or to give myself to a detestable indifferency or neutrality in this cause of God?
Am I indeed resolved to humble myself for my own sins, and the sins of the kingdom? to amend myself, and all in my power, and to go before others in the example of a real reformation?
According to these hints, propose the question upon every clause of this covenant. And then consider what the cost of performing all these may amount to, and whether you are willing to go to that cost.
But it may be, some will say, what is this cost? I answer, the express letter of the covenant tells you of one cost which you must be constantly at, and that is sincere, real, and constant endeavour. Pains is a price, I am sure real pains is. The heathens said, "That their gods sold them all good things for labour." The good things of this covenant are sold at that rate; yea, this is the price which the true God puts upon those things which He freely gives. To consent to this covenant, to wish well to this covenant, to speak well of this covenant, come not up to the price; you must do these, and you must do more, you must be doing, so the promise of every man for himself runs, I will through the grace of God endeavour. Yet every endeavour is not current money, payable as the price of this covenant: there must be a threefold stamp upon it. Unless it bear the image and superscription of sincerity, reality, and constancy, it will not be accepted. For so the promise runs, "I will sincerely, really, and constantly endeavour."
Neither yet is this all. Such endeavours are virtually money; but as this covenant calls also for money formally, as the price of it, he that really endeavours after such ends, as here are proposed, must not only be at the cost of his pains, but also at the cost of his purse for the attainment of them. He must open his hand to give and to lend as well as to work and labour. Unless a man be free of his purse as well as of his pains, he bides not up to the demands of this covenant, nor pays up to his own promise when he entered into it. Can that man be said really to endeavour the maintenance of a cause while he lets it starve? or, to strengthen it while he keeps the sinews of it close shut up? Would he have the chariot move swiftly, who only draws but will not oil the wheels? Know then and consider it that the cost you must be at is both in your labours and in your estates. The engagement runs to both these: and to more than both these.
The covenant engages us not only to do but to suffer, not only to endeavour but to endure. Such is the tenor of the sixth article where every man promises for himself that he will not suffer himself to be withdrawn from this blessed Union by any terrors. If not by any terror, then not by any losses, imprisonments, torments, no, nor by death, that king of terrors. You see, then, that the price of this covenant may be the price of blood, of liberty, and of life. Sit down and consider. Are you willing to be at this cost to build the tower? Through the goodness of God in ordering these great affairs, you may never come actually to pay down so much, haply, not half so much, but except you resolve (if called and put to it by the real exigencies of this cause) to pay down the utmost farthing, your spirits are too narrow and your hearts too low for the honour and tenor of this covenant. If any shall say these demands are very high and the charge very great, but is a part in this covenant worth it? Will it quit cost to be at so great a charge? Wise men love to see and have somewhat for their money; and when they see they will not stick at any cost so the considerations be valuable.
For the answering and clearing of this, I shall pass to the Second point which holds forth the grounds of a covenant from those words of the text, "And because of all this." If any one shall be troubled at the "All this" in the price, I doubt not but the "All this" in the grounds will satisfy him. Because of all this, we make a sure covenant. Here observe:
1. A covenant must be grounded on reason: we must shew the cause why. God often descends, but man is bound, to give a reason of what he doeth. Some of God's actions are above reason, but none without reason. All our actions ought to be level with reason and with common reason, for it is a common act. That which men of all capacities are called to do, should lie in the reach of every man's capacity. Observe:
2. A covenant must be grounded on weighty reason; there must be much light in the reason (as was shewed before) but no lightness. "Because of all this" saith the text. There were many things in it, and much weight in every one of them.
And the reasons, in their proportion, must at least be as weighty as the conditions. Weighty conditions will never be balanced with light reasons. If a man ask a thousand pounds for a jewel, he is bound to demonstrate that his jewel is intrinsically worth so much, else no wise man will come up to his demands. So when great things are demanded to be paid down by all who take part in this covenant, we are obliged to demonstrate and hold forth an equivalent of worth in the grounds and nature of it. Hence observe
3. That the reasons of a covenant must be express, "Because of all this." This is demonstrative. Here's the matter laid before you, consider of it, examine it thoroughly. This is fair dealing, when a man sees why he undertakes, and what he may expect, before he is engaged. And so may say, "Because of this, and this, because of all this," I have entered into the covenant.
But what were the particulars that made up the gross sum of all this? I answer, those particulars lie scattered throughout the chapter, the attentive reader will easily find them out; I shall in brief reduce them unto two heads. 1. The defection and corruptions that were crept in, or openly brought in among them. 2. The afflictions, troubles, and judgments that either were already fallen, or were feared would further fall upon them.