the Children of Israel in the Land of Moah beside the Covenant which he made with them in Horeb. Whence we may have ground for moving and solving several difficulties Quest 1 I. It may be doubted If Covenanting with GOD especially National be a necessary or expedient Duty approven in the Scriptures Ans The Lawfulness of Oaths Vows and Covenants to for or before GOD will be questioned by none but Quakers and other Enthusiasts or Fanaticks In the Old Test it is here evident the Lord Commanded to enter into this Covenant and Oath v. 1. and 12. And it is never Abrogate in the New Test except in ordinary Communications wherein it was condemned in the Old as well as in the New. And it is so far from being Abrogate that it is Confirmed by the Apostle saying A Mans Covenant once confirmed cannot be disanulled Gal. 3.15 And concerning even Promissory Oaths saying That an Oath for confirmation is an end of all strife Heb. 6.16 Nor can the expediency or the necessity of this Duty be doubted by any who considers the Commands enforcing it the usefulness that the Saints experienced in it for restraining from Sin for Aggravating it in their Humiliations from this consideration That they had Vowed and Covenanted to the contrary for stirting up to the Duties bound upon them by the Law and for encouraging themselves in the hâ—pe of Pardon for their Short-comings We must not think it is inconvenient to Vow or that it is indifferent to Vow or not Vow It is said indeed Eccles 5.5 Better it is that thou shouldest not Vow than that thou shouldest Vow and not pay But that does not make Vowing either Inconvenienâ— Inexpedient nor Indifferent or not good simply No more than the Apostles saying 2 Pet. 2.21 It had been better not to have known the way of Righteousness than after it is known to turn from it will make knowing the way of Righteousness to be either Inconvenient or Inexpâ—diâ—nt or not good simply For Vowing as well as Paying is expressly commanded Psal 76.11 And in some cases especially in necessary things Vowing and Breaking is better than not Vowing and yet Bâ—eaking the Law for the later is two Sins Omission in not Vowing and Commission in Breaking the former only the sin of Breaking the Vow as Mr Durham clears it at large on Command 3. Pag. 135.136 c. 2. As for National Vowing or Covenanting it is evidently approven in Scripture Precepts Promises and Practises Here is a Scripture Precept for it in the Old Test never Abrogated in the New. There are also Promises and these relating to the New Test times not only of Personal but of National Covenanting as Churches and Christian Societies Isa 19.18 21 23. to the end Jer. 50.4.5 Zech. 2.11 And as for Precedents we have very many of National Covenants made and renewed again and again for Preservation and Reformation of Religion Extirpation of false Worship maintaining their Laws Liberties and Government punishing and restraining the Wicked keeping the common Peace and mutual Defence against the common Enemies As here after that in Horeb Israels Covenant is solemnly Sworn under the Conduct of Moses And Renewed by Joshua Josh 24. By Asa 2 Chron. 15.13 14. Jehojadah 2 Kings 11.17 2 Chron. 23.16 Hezekiah 2 Chron. 29 10. Josiah 2 Kings 23.2 2 Chron. 34. Ezra chap. 10.3 Nehemiah chap 9. ult and 10.28 29. Yea alwayes in times of Humiliation and intended Reformation we find they fell about this Duty That the Lordâ— fierce Wrath might turn away 2 Chron. 29.10 To confirm Israels hope Ezrâ— 10.1 Nehem. 9. ult As also in the New Testament somewhat like this is hinted at 2 Cor. 8.5 Where the Churches of Macedonia gavâ— their own selves to the Lord and to the Apostles which at least implieâ— a Covenant Quest 2 II. It may be questioned What was the Nature of these Covenants at Horeb and of this in Moab and other National Covenantâ— in Scripture Was it a Covenant of Works or of Grace that was severaâ— times Renewed And do we stand bound to them as the Israelites them Ans These Covenants as to their Nature were neither the Covenanâ— of Works nor of Grace formally though matterially partaking oâ— both They have the same mutual contracting Parties GOD and Man thô here Man is to be considered not in his Abstract Singular Individual or personal Capacity But as a Member of a Community undertaking Vows The same obligations to all the duties of these forementioned Divine Covenants thô here they are to be takâ—n as Publick and National Duties in reference to Religion as a publick Interest The same sanctions and certifications of Blessings and Curses here to be understood aâ— Na ional With respect to the Matter of them in the Old Testament Dispensation they obliged to the observation of the whole Moral Judicial and Ceremonial Law of GOD as it was then calculate to the judaical Pâ—dagogie requiring indeed perfection legal accordding to the Tenor of the Covenant of Works but admitting Repentance and through Faith accepting Perfection Evangelical according to the Tenor of the Covenant of Grace And in the New Testament Dispensation they oblige to the same observance of the same Laws that are not abolished and of these Ceremonial Institutions of CHRIST that are substitute in the place of the former Pedagogical and Typical Ceremonies calculate to the Meridian of Gospel Light Purity and Simplicity With respect to the End in both Dispensations they had and have the same subserviency to the Covenant of Grace the same with the Law to restrain Sin to manifest it and to lead to CHRIST for Remission of it And with respect to the several sorts of People engaging under these Bonds they were to Believers according to the Tenor of the Covenant of Grace and to Unbelievers according to the Tenor of the Covenant of Works But as to their Form and Formality they were the Ecclesiastick and National Covenants of the visible Community of the Lords People engaging to be His and to keep His Wayes and Testimonies First Transacted Exod. 19.5 8. Exod. 24.7 8. Renewed here Deut. 29. and several times afterwards Quest 3 III. Another Question is Who may tender or impose it May it be without the Magistrate Here the Magistrate Moses is Authorized to make it But may it be done without him Or when it is so is the obligation of it Binding when the Magistrate or publick Father disalowes or discharges it The reason of the doubt is taken from Numb 30.3 5 8. Where it is said if a Woman in her Fathers house or Husbands vow a Vow unto the Lord and her Father or Husband disallow her not any of her Vows or Bonds wherewith she hath bound her Soul shall stand but shall be made of none effect Ans Justice and Order requires that whoever hath the greatest Influence upon or Authority over the Community should tender the Oath and it belongs indeed to Magistrates to enjoyn it but not so
THE NATIONAL COVENANT AND SOLEMN LEAGUE COVENANT With the ACKNOWLEDGEMENT of SINS AND ENGAGEMENT to DUTIES As they were Renewed at Lesmahego March 3. 1689. with Accommodation to the Present Times TOGETHER WITH An Introduction touching National Covenants by way of Analysis on the 29th Chapter of Deuteronomy The Substance whereof was delivered in a Discourse to the People on the Preparation-day before they were Renewed Isaiah 24.5 The Earth is also defiled under the Inhabitants thereof because they have transgressed the Laws changed the Ordinance broken the Everlasting Covenant Ezekiel 17.18 Sâ—ing he despised the Oath by breaking the Covenant when lo he had given his hand and hath done all these things he shall not escape Printed in the 40 th Year of Our publick Breach of Covenant the Year wherein there vvas much zeal for Confederating among Men but little for Covenanting vvith GOD. An Introduction touching National Covenants by way of Analysis on the 29th Chapter of Deuteronomy The substance whereof was delivered in a Discourse to the People on the Preparation-Day before the Renewing of the Covenants at Lesmahego THE greatest Glory of Man and the lowest and yet the most loving and lovely step of GODS Condescension towards Man was is and shall be that he is admitted into a Covenant Relation with GOD whereby the Lord becomes his GOD King Master Husband Father And he becomes the Lords peculiar Subject Servant Friend and Son. It would have been presumption in Man to offer this to GOD Covenants supposing properly equality freedom from pre-obligations and Independency between the Parties Covenanting None of which were or could be in Covenant-Transactions between GOD and Man but Infinite distance and Disproportion Absolute Subjection Obligation and Dependance on Mans part under the Dominion and Law of his Creator from under which and without which it is impossible to conceive he could have a Beeing But as it was an Act of Grace and Condescension in GOD to make Man after His own Image in perfection of Holiness So it was an Act of Condescension to illuminate this with the luster of a perfect Law given for his Rule Unto this it is a great additament of Condescension that He should give any promises encouraging to Obedience And greater to conceive these confirmed by an Oath But that the Lord should offer to Covenant with Man and to give the Law. Promises and Oath Covenant-wayes is a greater wonder of Condescension This being a greater priviledge as well as security than either Law Promises or Oaths This was a wonderful act of Grace and Condescension to Man at first or the first Man representing all Mankind to propose to him and to take him under the bond of the Covenant of Works But after the violation of that first Covenant that there should be any access granted to any of the Children of Men to the benefit of a second Transaction of Grace is a wonder of Condescension never enough considered The first was the honour and happiness of the first Man proposed for the benefit and being violate became the Shame and Curse of all Men. The second is the honour and happiness in and through CHRIST common and peculiar to all the Elect the Objects of the Covenant of Redemption of which that of Grace is an exhibited Transumpt This being the main difference between the Eternal Covenant of Redemption between the Father and the Son and the Everlasting Covenant of Grace made also with CHRIST principally as Representative of His Heirs of Grace and Glory that in the former CHRIST our Sponsor is to be considered as the Son and second Person of the Trinity Co-equal and Co-essential with the Father transacting about His Mediatory Delegation in the bussiness of Redemption in the later He is to be considered as the Mediator the Fathers Servant and Delegate In the former the Promises are made conditionally to CHRIST upon condition of His satisfying Justice in the fulness of time and absolutly to the Elect without respect to any thing foreseen in them in the later they are made absolutly to Christ now having fulfilled his undertaking and conditionally or by way of Testamentary disposition to the Elect. But as GODS making Covenant with Man is a wonder of never enough admired Condescendency so His admitting Men to make a Covenant with him is no less matter of Admiration Yet this he hath not only offered and allowed but perswaded unto it by Commands Promises Threatnings Arguments Expostulations Invitations and Intreaties in the Scriptures of the Old and New Testament Where we find Covenanting with GOD both Personal and National hath the sanction of Divine Approbation For Personal Covenanting with GOD it may be proven by Scripture Precepts Promises and Practises of the Saints All these Commands and Calls given to come and buy the Covenants Benefits which supposes a Bargain to come to the Marriage c. inferring a consent to the Terms of a conjugal Covenant do prove it to be a necessary Duty All these Promises of subscribing with the hand unto the Lord Isa 44.5 That they shall call the Lord their Father and not turn from Him Jer. 3.19 That they shall call him Ishi and no more Baali Hos 2.16 That he shall say It is my People and they shall say The Lord is my GOD. Zech. 13.9 do clearly imply and infer this There are also Precedents and Examples of the Saints confirming this such as Jacobs Vow Gen. 28.20 to the end Davids Psal 16.2 Psal 119 57 106. Psal 132.2.5 and many others Upon this ground they took confidence to lay particular claim to the Lord as their own GOD Saviour and Portion But our purpose at present is to speak of National Covenanting For clearing and vindicating which it will not be unprofitable to consider what may be gathered from this one place of Scripture the 29th Chapter of Deuteronomy the fullest and plainest that can be found for this purpose whereof the compendious Analysis may be here offered In this Chapter we have to consider these six things 1. The Inscription of the Covenant here Renewed containing the Divine Prescription of it v. 1.2 The Motives and Inducements here adduced and pressed by Moses to invite and incite the People to Renew the Covenant at this time from v. 2. to v. 9. Containing also not obscurely their Acknowledgement of the Breaches thereof 3. The extent of the Obligation thereof from v. 10. to v. 15.4 The danger of the Breach of it from v. 16. to v. 19.5 The Greatness and Observableness of the Punishment of that Breach predicted and described from v. 20. to v. 28.6 A Conclusory Corollary inferred from all v. last 1. The Inscription in the first Verse Vers 1. doth hold out to us both the Institution of GOD the place where or time when it was Transacted and that this was not the first time it had been engaged into but was here Renewed These are the words of the Covenant which the Lord commanded Moses to make with
attaining all things we Covenant for but to the aim desire design and endeavour to live in no sin Covenanted against never to approve our selves in it to omit no known duty engaged unto and to leave no mean unesayed for attaining the whole of it See Mr Durham on 3 Command concerning the obligation of Vowes Page 133. c. III. In the following words from vers 10. to vers 15 or 17. Moses proposes the matter more closely shewing the extant of the obligation thereof in a threefold respect 1. In respect of the Universality of the Persons obliged 2. In respect of the sacredness and inviolable strictness of its Obligation 3. In respect of the perpetuity of its Obligation First In respect of the Persons obliged it is of universal extent binding and obliging all the Members of the Church and Common-wealth of Israel of all sorts qualities ranks vocations ages sexes none excluded for these things 1. All of all qualities Captains Vers 10. Elders or Magistrates Officers both of Church and State with all the Men of Israel Accordingly we find Josiah taking all engaged all the Men of Judah and the Priests and the Prophets and all the People both small and great 2 Kings 23.2 And Ezra made the chief Priests and Levites and all Israel to swear the Covenant Ezra 10.5 None are so high that they are above the obligation of it None so smal or base that they are below it It s very encouraging when there are Nobles and Captains c. to take the Covenant It s very necessary they should go before others in it but it does not only belong to them Quest 7 Quer. May the Covenant be renewed without these Captains Elders Officers or Primores Primates Regni when they will not concur Ans Certainly this extensive obligation reaching all Persons is to be understood positively that all these are obliged to enter into Covenant but not negatively that without any of these the Covenant should not be entered into The Motives mentioned are common to the smal as well as the great and without them as well as with them the Articles of it and the keeping and doing them are common to both alike The relation that the smal and meaner sort of People have to God the other contracting party is the same that the Nobles and Great-ones have vers 12. and the Priviledges of it to be established as a People unto Himself and to have him for their God vers 13. do no more belong to the one than to the other and consequently the Smal may renew it as well as the Great but not Nationally to bind the whole Nation formally to which indeed the concurrence of its Representatives is necessary 2. Vers 11. All of all Ages and Sexes even their Little-ones and their Wives vers 11. are obliged to take it if they be capable Concerning which Quest 8 Quer. If Children may be admitted to the Covenant Ans It cannot be doubted but they are under the bond of it materially being Children of the â—ovenant Act. 3.25 to whom belong the promises and also the duties how soon they are capable of the Covenant of Grace Act. 2 29. and that they are obliged to take it if they be capable otherwise their Parents are to engage for them Accordingly in Scotland it hath been in use for faithful Ministers to take Parents engaged to the covenants when they presented their Children to Baptism 3. All of all ranks of relations even Strangers Servants frâ—m the hewer of wood to the drawer of water Quest 9 Quer. If Strangers be obliged or to be admitted to the Covenant Ans As in Israel Strangers being admitted to the covenant together with their circumcision was one bage of their being proselytes of which Strangers only this is to be understood so now thô the case differ very far such strangers as are natuâ—alized and reside in the country may be admitted to the National Covenant of that Nation whereof they are subjects and wherein they are Church Members O hers are only to be restrained from doing or saying any thing against it Quest 10 4. Neither only these that stood there before the Lord in that place but the absent also vers 13.14 Some might have had as good reason then to Object as many do now foolishâ—y that pâ—rsonally they never tâ—ok the Covenant being not present when it was â—â—ken But it is plain here absence will not absolâ—e from the obligation of it so it is in all real Covenants that are not meerly Personal All the Members of the Community covenanting are under the bond oâ— the common Covenant It would be a ridiculous exceptiâ—n fâ—r one to alledge they are not oblâ—ged to stand to the Allegiance sworn to a King or to a Covenant of Peace made with an Independant Nation by the Community of that Nation whereof they are Members because they were abroad when these Transactions were made But with reference to all these it may be a Question Quest 11 May the Covenant universally be imposed upon all ranks and sorts of Persons Or May all be admitted to take it Ans Thô all be under the obligation of it materially and all are bound to take it formally caeteris paribus if they be qualified yet neither ought it to be imposed nor should any be admitted but with respect to their capacities Gracious and Legal The Wicked that are scandalous and obstinate in Wickedness Error Profanity or Malignancy hating Instruction and casting the Lords Word behind them have not Gods right to it for unto such He saith what hast thou to do to take up may Covenant in thy mouth Psal 50.16 17. Some were legally incapacitate as the Enemies of Truth and Godliness with whom they were not to associate Exod. 23.32 Exod. 34.15 Deut. 7.2 Judg. 2.2 Ezra 4.3 Ezra 9.14 Who is to be understood with this exception except they were Proselytes and Penitents such as Rahab Josh 2. It is clear frâ—m the Scriptures thô all are bound to it it is to be imposed upon and tendered to none but those that subscribe to it with choise and resolution Josh 24.15.22 Nâ—ne but such as are reformed from the Defections and Complyancies of the time Neh. 10.28 None but such as have knowledge and understanding of the Sins and Duties contained in the Covenant ibid. None but such as can swear and subscribe it according to these qualifications of an Oath Jer. 4.2 in truth in judgement and in righteousness Secondly Ver 12 The Obligation of this Covenant is shewed to be very great not only ext nsively but intensively Vers 12.13 It must be very sacred inviolable strictissimi juris since 1. it is a Covenant and Oath mutually entered into by Israel with the Lord their God and by the Lord with them ver 12 and consequently cannot be dissolved but by consent of both Parties Quest 12 It is a grave Question Can nothing loose the Obligation of a lawful Oath Answ 1. It
the tracherous and bloody Plots Conspiracies Attempts and practices of the Enemies of God against the true Religion and Professors thereof in all places especially in these three Kingdoms ever since the Reformation of Religion and how much their rage power and presumption are of late and at this time increased and excercised whereof the deplorable estate of the Church and Kingdom of Ireland the distressed estate of the Church and Kingdom of England and the * Distressed dangerous estate of the Church and Kingdom of Scotland are present and publick Testimonies we have now at last †After all the Supplications Remonstrances Protestations Sufferings of our Fathers and our own Grievous Sufferings and Contendings after other means of Supplication Remonstrance Protestation Suffering for the preservation of our selves and our Religion from utter ruine and destruction according to the commendable practice of these Kingdoms in former times and the example of Gods People in other Nations ‡ After all the maturity of deliberation that our circumstances could allow after mature deliberation resolved and determined to enter into a muâ—ual and Solemn League and Covenant Wherein we all subscribe and each one of us for himself with our hands lifted up to the Most High God do Swear 1. That we shall sincerely really and constantly through the Grace of God endeavour in our several places and callings the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our common Enemies The Reformation in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best reformed Churches And shall endeavour to bring the Churches of God in the three Kingdoms to the nearest conjunction and Uniformity in Religion Confession of Faith Form of Church Government Directory for Worship and Catechizing That we and our posterity after us may as Brethren live in Faith and Love and the Lord may delight to dwell in the midst of us 2. That we shall in like manner without respect of persons endeavour the extirpation of Popery Prelacy that is Church-goverment by Arch-bishops Bishops their Chancellours Commissaries Deans Deans and Chapters Arch-deacons and all other Ecclesiastical Officers depending on that Hierarchy Superstition Heresie Schism Prophanness and whatsoever shall be found to be contraâ—y to sound Doctrine and the power of Godliness Lest we partake in other Mens sins and thereby be in danger to receive of their plagues and that the Lord may be one and His Name one in the three Kingdoms 3. We shall with the same sincerity reality and constancy in our several Vocations endeavour with our Estates and Lives mutually to preserve the Rights and Priviledges of the Parliaments and the Liberties of the Kingdom And to preserve and defend * The Civil Magistrates Person and Authority the Kings Majesties Person and Authority in the preservation and defence of the true Religion and the Liberties of the Kingdoms That the World may bear witness with our Consciences of our Loyalty and that we have no thoughts or intention to diminish his just power and greatness 4. We shall also with all faithfulness endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindering the Reformation of Religion dividing †Between the Magistrate and Subjects the King from his People or one of the Kingdoms from another or making any faction or parties amongst the people contrary to this League and Covenant That they may be brought to publick trial and receive condigne punishment as the degree of their offences shall require or deserve or the Supreme Judicatories of both Kingdoms respectively or others having power from them for that effect shall judge convenient 5. And wherâ—as the happiness of a blessed Peace between these Kingdoms denied in former times to our Pregenitors is by the good Providence of God granted unto and ‡ Was in the dayes of our Fathers concluded hath been lately concluded and settled by both Parliamen's We shall each one of us according to our place and interest endeavour that they may remain ‡ As they were then conjoyned in a firm Peace Union to all Posterity and that Justice may be done upon the wilful Opposers thereof in manner expressed in the precedent Article 6. We shall also according to our places and callings in this common cause of Religion Liberty and Peace of the Kingdoms assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof And shall not suffer our selves directly or indirectly by whatsoever Combination Perswasion or Terrour to be divided and withdrawn from this blessed Union and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferency or neutrality in this cause which so much concerneth the Glory of God the good of the Kingdoms and honour †Of the Government of the King But shall all the dayes of our lives zealously and constantly continue therein against all opposition and promote the same according to our power against all Lets and Impediments whatsoever And what we are not able our selves to suppress or overcome we shall reveal and make known that it may be timely prevented or removed All which we shall do as in the sight of God. And because these Kingdoms are guilty of many sins and provocations against God and his Son Jesus Christ as is too manifest by our present distress and dangers the fruits thereof We profess and declare before God and the World our unfained desire to be humbled for our own sins and for the sins of these Kingdoms especially that we have not as we ought valued the inestimable benefit of the Gospel that we have not laboured for the purity and power thereof and that we have not endeavoured 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 and our true and unfained purpose desire and endeavour for our selves and all others under our power charge both in publick and in private in all duties we ow to God and Man to amend our lives and each one to go before another in the example of a real Reformation That the Lord may turn away his wrath and heavy indignation and establish these Churches and Kingdoms in truth and Peace And this Covenant we make in the presence of Almighty God the Searcher of all hearts with a true intention to perform the same As we shall answer at that great day when the secrets of all hearts shall be disclosed Most humbly beseeching the Lord to strengthen us by his Holy Spirit for this end and to bless our desires and proceedings with such success as may be a deliverance and safety to his People and encouragement to other Christian Churches groaning under or