The Auchensaugh Renovation of the National Covenant and Solemn League and Covenant.

by The Reformed Presbytery.

PREFACE.

The Reformed Presbytery, at a meeting in Philadelphia, October 6th 1880, "_Resolved_, That another edition of the Auchensaugh Deed be published,"

and appointed the undersigned a committee "to attend to this business with all convenient speed."

This Presbytery, after forty years' experience, during which opportunities have been afforded for examining the opinions and practices of all parties, professing any regard for the Covenanted Reformation, is still deeply impressed with the conviction that the transaction at Auchensaugh 1712, is the only faithful renovation of our Covenants, National and Solemn League. The fidelity of our fathers in that hazardous and heroic transaction, it is believed, has ever since been the _occasion_ (not the _cause_) of all opponents manifesting their hostility to the whole covenanted cause, by first a.s.saults upon that detested Bond. And that this is the real state of the case we proceed to prove by the following historical facts. _First._--In connection with remodeling the Testimony; or rather by supplanting it in 1806, the Terms of Communion, without submitting an overture, were also changed to harmonize with _Reformation Principles Exhibited_, by excluding the Auchensaugh Renovation from the fourth Term, where it had stood for nearly a century. The same party have for years excluded from their abstract of Terms the _Covenants themselves_. _Second._--In Scotland this faithful doc.u.ment was expunged in 1822, obviously to prepare the way for the adoption of a _"New Testimony"(!)_, which appeared 1837-9.

The majority of the actors in that work who survive, are now in the Free Church! _Third._--At the time when defection was progressing in the R.P.

Synod of Scotland, the sister Synod of Ireland strenuously resisted an attempt to remove the foresaid Bond from its place in the Terms. The Rev. Messrs. d.i.c.k, Smith and Houston in 1837, were faithful and successful for the time in resisting that attempt. Mr. Houston "_would ever resist any alteration_ in respect of the Auchensaugh Bond, regarding the objection laid against it as in reality aimed at the Covenants themselves." Yet as a sequel to their Renovation of the Covenants at Dervock 1853, the Auchensaugh Bond was subsequently "shown to the porch"--removed from the Terms! _Fourth._--At what was called covenant-renovation at Pittsburgh 1871, we believe no one spoke in behalf of their fathers' n.o.ble achievement in 1712. Indeed this could not be rationally expected in a body who could tolerate members vilifying the very Covenants which they pretended to renew.

_Fifth._--Other parties farther removed from the position of their reforming progenitors; but who still claim ecclesiastical affinity with John Knox, and commonly prefix to the symbols of their faith the historical word _Westminster_, give very strong expression to their feelings of hostility--not to the Auchensaugh Bond, of which probably they never heard, but to the British Covenants expressly; yea, to the very ordinance of public social covenanting itself. But we shall let them speak for themselves. One Doctor of divinity is reported as saying--"I am opposed to the whole matter of covenanting. Covenants do an immense sight more harm than good. Those Scotch Covenanters brought persecution upon themselves by their covenants."[1]

Another Dr. said, "I have always been opposed to covenanting. One generation of G.o.d's people have no right to enter into bonds that entail obligations upon future generations."[2] A third Dr. said, "I hold it is a sin for men to go into the august presence of G.o.d and enter into covenant with him. It is base presumption."[3] A fourth Dr. said, "I hold that the church as an organization is not a responsible moral agent. Neither is the nation!" These sentiments may well excite astonishment and alarm, when proclaimed by accredited teachers of morality and religion. _Sixth._--Seceders have all along their history claimed to be the sole heirs of the Scottish covenanted inheritance.

They are not ignorant of the Auchensaugh Renovation. How they view that transaction may be best ascertained from their own language. The _Original Secession Magazine_ for November 1880, p. 861, speaks thus, "The distinction drawn between 'Covenanters' and 'Seceders,' we have shown to be groundless. Are Reformed Presbyterians covenanters at all?

There is not an _actual_ Covenanter among them. They renewed the Covenants after a fashion in 1712. In our view the Covenants were not renewed, they were only mangled," &c. These sentiments are sufficiently strong and explicit to be intelligible. The writer's feelings evidently interfered with judicial discrimination, while openly expressing that hostility to the Auchensaugh Bond which is concealed by others. The Rev.

John McMillan, whom the Lord honored to take the lead at Auchensaugh, is especially branded by this writer who a.s.serts,--"he did not secede and retire, he was expelled; nor was the position of his early a.s.sociates in the ministry of the purest water." Moreover, this writer a.s.serts "that they (Seceders) have actually renewed the Covenants, from time to time, during the whole period of their existence." How could this be, since Seceders have all along rejected "the civil part of the Covenants?" But these doc.u.ments bear on their face a direct aim at personal, domestic, ecclesiastical, and civil reformation. No party can intelligently and honestly renew the National Covenant and Solemn League, while eulogizing the "Glorious Revolution" of 1688, while in allegiance to the British throne--that "b.l.o.o.d.y horn of the beast;" or whose political principles will identify them with any other horn which may have power to scatter "Judah." Zech. i: 21.

We have thus attempted by an induction of particulars, as concisely as we could, to point out existing opposition to our Covenanted Reformation, by various parties who a.s.sail the British Covenants directly, or by a first a.s.sault upon the Auchensaugh Bond, would reach a fatal stroke at the Covenants themselves. We believe with our predecessors that those who reject the Auchensaugh Renovation, by logical necessity will relinquish the Covenants themselves.

The reader may be a.s.sured that neither we nor the Reformed Presbytery, whose committee we are, claim Papal infallibility or Christian perfection; nor do we ask implicit faith in any uninspired doc.u.ments.

But we sincerely believe ourselves that the Auchensaugh Renovation and the Bond, to which the foregoing statements are prefixed, will be found on examination to be sound, faithful, and "in nothing contrary to the word of G.o.d."

DAVID STEELE, ROBERT ALEXANDER, JOHN CLYDE.

_Committee_

FOOTNOTES:

[Footnote 1: This gentleman does not seem to know that infidels use similar argument against Christianity. Or, did he never read--"I came not to send peace on the earth, but a sword." His logic also is as faulty as his theology--_non causa pro causa_.]

[Footnote 2: On what principle does this minister dispense the ordinance of baptism to subjects in their minority? Is baptism a mere ceremony, involving no obligation upon the children of believers? Gen. xvii: 14.]

[Footnote 3: No _presumption_, when graciously invited to do so. Is.

lvi: 4, 6, 11. This teaching tends to the subversion of social order--the moral order of the universe. 2 Pet. ii: 10.]

HISTORICAL INTRODUCTION.

It is the ineffable product of eternal love, and infinite condescension in G.o.d toward his rational creatures, that ever he was pleased to make a covenant with them, and not to command and require obedience to his holy and just will, by virtue of his most absolute supremacy and rightful dominion only; but even to superadd sweet and precious promises, as a reward of that obedience, which he might of right have required, without giving any such incitements or pursuasives to it. And as no tongue of men or angels is sufficient to express, no strength of imagination to conceive, no sublimity of intellectual faculties to comprehend the depth of that spring, and breadth of that ocean of unbounded love, which hath exerted itself in G.o.d's covenanting with man; yea, with sinful man, by means of a Mediator: so shall it always afford matter of wonder and admiration to all finite and intelligent beings, to the ages of eternity, and shall never be comprehended by any, but by him whose understanding is infinite; wherefore He, who is all-sufficient and self-sufficient, should invite, yea, press and entreat unworthy indigent nothings, the sinful children of men to such an incomparable degree of honor, dignity and advancement, as that is, to enter into a covenant relation, and come into a solemn treaty of peace and conjunction with Him, who is infinitely removed beyond all blessing and all praise. To have this invitation, is indeed the honor and privilege of all within the visible church, to whose ears the joyful sound of the glorious gospel of Jesus Christ hath come; but few are so wise as to accept and approve it. Many, too many, account themselves unworthy of this honor, and by despising this privilege, and rejecting this dignity, deprive themselves of the greatest happiness; but as all nations, upon whom the day-star of the gospel hath arisen, have had the invitation to this duty, and all sound and real believers have actually partic.i.p.ated of this honor, to have G.o.d making a covenant with them, and they striking hands with Him through a Mediator (which covenant is commonly termed the _Covenant of Grace_,) so these three kingdoms of Scotland, England and Ireland conjunctly, and Scotland by itself, as an independent nation, had in an eminent way and manner the honor, above most nations in the world, to dedicate and surrender themselves to the Lord, by a most voluntary, free and deliberate choice, and to come under the bond of a most solemn oath, in a most religious manner, devoting their all to Christ, his interest and honor, the flourishing and thriving of his kingdom, the success of his gospel, and reformation of his churches; and openly avouching him for their Lord and Master, to the honor of his name, and confusion of his enemies; which _Covenants National_ and _Solemn League_, though we look not upon them to be the same with the covenant of grace, yet we conceive of them as a solemn superadded and new obligation, tying us to all the duties, as well of a particular Christian conversation, as these which tend to the public and national advancement of reformation in religion, whereof the covenant of grace is the spring and foundation.

These covenants, as they were the effects and consequents of many remarkable and signal expressions of divine love and goodness, many singular mercies and deliverances vouchsafed to these nations, as the return of many earnest prayers and wrestlings of the Lord's people with him; so they were the occasions of many blessings, and great indications of G.o.d's favor and loving-kindness. Then the Lord delighted to dwell in the nations; then did he beautify the place of his sanctuary; then did he fill his people's hearts with joy and gladness, by the familiar intimations of his special love and down pourings of his Spirit's gracious influences, as our land can afford many instances. Then did he enlarge his people's affections, and animate their spirits with zeal and courage, attended with knowledge, prudence and discretion to act for him, and advance his kingdom. Then did he ill.u.s.trate his churches in these kingdoms, as bright and sparkling stars arising out of the thick clouds of antichristian darkness, and getting out from under Prelatic and Erastian yokes of bondage and slavery, and made them go forth as the meridian sun glorious and excellent; _terrible as an army with banners_.

Hence it came to pa.s.s that these nations sent out a savory report to all the neighboring reformed churches, a report which comforted, revived, strengthened, animated and encouraged all the true and loyal subjects of Christ's kingdom; which struck terror and amazement to the hearts of his enemies; which shook and caused to tremble the pillars of Antichrist's kingdom, and disquieted the very foundations of the _seat of that beast_; which made malignants at home and abroad to be ashamed and confounded, and even forced the haters of the Lord to _feign submission to him_. Numberless were the advantages and privileges which did redound to these nations by, and were the lovely attendants and sweet consequents of, these covenants; whereby G.o.d did set to his seal of approbation, and gave clear evidence and demonstration of his acceptance of his people's cheerful and willing adventures in this duty of covenanting with him: and as these blessings and mercies, which, as the dew of Hermon, were distilled upon his people's heads and hearts, while they abode steadfast with him, and faithful in his covenant were so many irrefragable proofs of his acquiescence in their first and laudable undertakings; so the many sad and fearful plagues, distractions, confusions and miseries, which have attended and followed the many gross breaches and violations of these covenants and departures from G.o.d, are no less evident discoveries, undeniable signs and pregnant convictions of the Lord's most just displeasure and indignation with the bypast and present courses of revolting and backsliding from him; which courses of declension and grievous apostatizing from G.o.d and his covenant, all the three kingdoms and in special this nation, and every individual therein capable of such a work, are, without all controversy, called to bewail and confess before G.o.d, and by speedy amendment to turn from them, in order to avert judgments, and turn away justly impendent wrath and long threatened strokes.

The consideration of these blessings and benefits, on the one hand, which followed the zealous entering into, and sincere performing of these sacred oaths; and upon the other hand the sense we desire to retain of the plagues and curses, threatened by G.o.d in his word against covenant-breaking inflicted upon covenant-breakers in former ages, and foreign nations, and visibly impending upon us in these nations, for our perfidious dealing in G.o.d's covenant; hath moved us a _poor insignificant handful of people_, unworthy indeed to be called the posterity of our zealous reforming ancestors, though heartily desirous to be found adhering to the same standard of doctrine, worship, discipline and government to which they adhered, to attempt this solemn and weighty duty of renewing (in our capacities and stations) these covenant obligations, that we might at least give some discovery of our respect to the cause of G.o.d, for the advancement and preservation whereof these covenants were first entered into, and afterwards again and again renewed by our religious progenitors, and by the whole representative body of the three kingdoms, who had any zeal for the interest of religion. And that we might, for our parts, be in some measure instrumental to transmit a testimony for the work of G.o.d in our land to the succeeding generation. Neither do we want, besides these general motives, some special inducements to this undertaking. As 1.

Because these national covenants, having been nationally broken, and their funeral piles erected by wicked and perfidious rulers in the capital cities of the kingdom, with all imaginable ignominy and contempt, have long lien buried and (almost) quite forgotten under these ashes; most people either hating the very name and remembrance of them, or at least being ashamed honorably to avouch their adherence to them, and afraid to endeavor a vigorous and constant prosecution of the duties contained in them: So that it is high time that every one should do his utmost towards a reviving of them. 2. Because many openly declare their sorrow and grief that ever these covenants should have been entered into: malignants calling them a conspiracy, attributing every miscarriage of the persons engaged in them to the covenants themselves as their native effects; and others, who would take it ill to be called malignants, making them the causes of all the tyranny, rapine, bloodshed and persecution of the late reigns, as having raised the spleen of the enemies of religion, and accounting it safer that they should lie still in their graves, than that they should irritate malignants any more by their resurrection.[4] Therefore we judge it our duty to renew them, that we might evidence, that notwithstanding all these malicious calumnies and false consequences cast upon them, we are still of the same judgment with our reformers, that they are the most sovereign means, under the blessing of G.o.d, for the reviving and preserving the work of G.o.d in the land. 3. Because of the courses that are carried on in direct opposition to these covenants; the nations, formerly cemented in peace and love in conjunction with truth and righteousness, having broken these bonds, and united themselves upon another footing, by the late sinful incorporating union: and imposing new oaths in opposition to the covenant; such as abjuration, &c. granting license, protection and toleration to all the evils abjured in the covenant; as heresies and errors in doctrine, superst.i.tion in worship, Prelacy and Erastianism in government, and overthrowing all good discipline. 4. Because of our own sinful miscarriages in, and woful declinings from our covenanted duties, our p.r.o.neness to break covenant with G.o.d, and to be indifferent, lax, negligent and unsteadfast in the cause and work of G.o.d, and to be led away with the error of the wicked, and to fall from our steadfastness; wherefore we thought it necessary to bind ourselves by a new tie to the Lord, and one to another in a zealous prosecution of covenanted duties, that the covenant might be as a hedge to keep us from running out into the paths of destroyers. 5. We being sincerely desirous and having an earnest longing to celebrate the sacred ordinance of the Lord's Supper, whereof many had unjustly called us despisers and contemners, and finding it to have been the laudable practice of the church of Scotland formerly, that all such as were admitted to that holy table should swear and subscribe the covenant before their coming thereunto; we judged it a fit preparation for our receiving a sacramental confirmation of G.o.d's covenanted love and favor to us, through our Lord Jesus Christ, that we should avouch Him for our G.o.d, and testify our adherence to His cause and truth, by our renewing our national covenants with Him.

Upon these and the like weighty considerations we resolved to set about this solemn and tremendous duty; and being a.s.sured that we have no sufficiency in ourselves for any such undertaking, after frequently imploring the Lord for light and direction, strength and a.s.sistance, and seeking for ourselves a right way in the performance of the duty, upon days of humiliation, both in our private societies and publicly in the fields, we did condescend upon the following _acknowledgment of sins_, the more to enable us to remember our own and the land's breaches of covenant, in our solemn public confession thereof; and did draw up the following _engagement to duties_, not to superadd any new oath and obligation to the covenants, but only to adjust the articles of the covenant to the circ.u.mstances of the time, and to explain in what sense the covenant binds us against the present evils that are now prevalent in the land, and to the contrary duties. As for the covenants themselves, we made no material alteration in them, as judging it a work more proper for an a.s.sembly of divines, or representative body of church and state (had they been upright and faithful in this cause) than for us, who, as we are called by others in contempt, must own ourselves in truth to be, _but a handful of weak and most illiterate people_, and but as babes in comparison of the first framers of our covenants; only that we might make them in some measure accomodable to the present lamentable circ.u.mstances, whereinto we are involved by our iniquities, we have annotated some few necessary alterations upon the margin, wherein the judicious will find that we have in nothing receded from the scope and substance of the covenant, but only in the phrase; for instance, where the covenant binds to _the defence and preservation of the king's majesty and government_, in regard we have no king nor supreme civil magistrate so qualified, as G.o.d's law and the laudable laws of this realm require, to whom we might, for conscience sake, subject ourselves, in a consistency with our defending the true reformed religion in all its parts and privileges: Therefore, we can only bind ourselves to _defend and preserve the honor, authority and majesty of lawful sovereigns, or supreme magistrates, having the qualifications aforesaid, when G.o.d shall be pleased to grant them to us_. Where no judicious person will say that there is any substantial alteration as to the _matter of the duty_, but only as to the object to whom the duty is to be performed; there being none such in being as can justly claim, or to whom we may with a good conscience pay such an allegiance.

Having mutually agreed concerning these prerequisites to this sacred action, that the same might be orderly gone about, and might not be performed in a clandestine way, so as to preclude any upright-hearted friends to the covenanted reformation from joining with us in that so necessary a duty, there was public intimation made of the design a competent s.p.a.ce of time before, upon a day of humiliation, and likewise upon the Lord's day immediately preceding the work.

As for the particular way and manner, method and circ.u.mstances of the work, we had not given any narrative of them; but that some, who came with an evil eye, to spy out our liberty, for criticizing, not for joining or profiting, have in part misrepresented the same, and may further do so; therefore, to obviate all such misreports, we have thought fit to make this brief relation thereof.

Upon Wednesday, July 23d, those who had the work in design being met together, the minister began the day's work with prayer for special a.s.sistance to attain due preparation, and a suitable frame, throughout the whole solemnity: and thereafter had a prefatory discourse to the people, showing the nature of the work in general, its lawfulness, expediency, and necessity, from scripture precedents and approven examples of the people of G.o.d, adducing the 9th chapter of Ezra, Neh.

Ezek. Dan. and Neh. x. 28, 29, for proof thereof; and of the day in particular, that it was a day of fasting and supplication, with preaching of the word, in order to preparation for the solemnities intended, both of renewing the covenants and celebrating the sacrament of the Lord's, Supper. After which a part of the lxxviii. Psalm, from the 5th to the 12th verse being sung, Mr. John M'Neil, preacher of the gospel, had a sermon upon Jer. 1. 4, and 5. "In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go and seek the Lord their G.o.d. They shall ask the way to Zion, with their faces thitherward, saying, Come and let us join ourselves to the Lord, in a perpetual covenant that shall not be forgotten." From which text he raised and prosecuted largely, and particularly the two following observations, as most pertinent for the work of the day; the first implicitly supposed, the other more explicitly a.s.serted in the words; viz. 1. That, _a people in covenant with G.o.d may be forgetful of and deal falsely in their covenant_; or that _covenant-takers may be covenant-breakers_. 2. That, _it is the duty of a people who have broken covenant with G.o.d to engage themselves again to the Lord by the renovation of their covenant_. Where in prosecuting the former, he showed by what gradual steps of declension a people usually come to deal falsely in G.o.d's covenant, such as, (1.) By forgetfulness, Deut. iv. 23.

There being a connexion between forgetting and forsaking, or dealing falsely in G.o.d's covenant, so the church intimates, Psal. xliv. 17, 18.

"All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant; our heart is not turned back, neither have our steps declined from thy way." And the returning remnant of Israel being sensible of this connexion, resolve to bind themselves to the Lord _in a perpetual covenant that may not be forgotten_. (2.) By seeking shifts and arguments to elude and evade the obligation of the covenant and to defend the breaches thereof; which is after vows to make inquiry. (3.) By despising the bond of it; Ezek. xvi. 59. "Which hast despised the oath in breaking the covenant." (4.) By defection to the iniquities which are sworn and engaged against in the covenant, Jer. xi.

10. "They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other G.o.ds to serve them; the house of Israel and the house of Judah have broken my covenant, which I made with their fathers." (5.) By changing the government, laws, and ordinances sworn to be maintained in the covenant; either the government of the state, without consulting divine direction, and due inspection into the qualification of the persons set up, Hos. viii., compare the 1st and 4th verses. "They have transgressed my covenant, &c.

They have set up kings, but not by me, princes and I knew it not;" that is, without consulting me to know my will, and without my approbation and consent; or the government of the church, without regard to the revealed will of G.o.d. Thus, Abijah justly chargeth Jeroboam that he had "cast out the priests of the Lord, the sons of Aaron, and the Levites,"

and that he had "made priests after the manner of the nations of other lands;" but encourages himself that he and Judah had the Lord for their G.o.d, because they had not forsaken him; "and the priests which ministered unto the Lord were the sons of Aaron." 2 Chron. xiii. 6, 10.

(6.) By an entire forsaking and disowning the obligation of the covenant, Dan. xi. 30. "He------shall have intelligence with them that forsake the holy covenant." (7.) By a stated opposition to the covenant, and persecuting of these who adhere thereunto. Thus Elijah justly charges Israel, 1 Kings xix. 10, that they had forsaken G.o.d's covenant, because they had thrown down his altars, slain his prophets, and sought after Elijah's life. And in a use of lamentation deduced from the foresaid doctrine, he showed, that all ranks in the land had reason to mourn over their breach of covenant, in regard that some of all ranks, from the throne to the dunghill, in church and state, are, or have been guilty of dealing falsely in G.o.d's covenant, in all and every one of these diverse ways, and of declining from it: and in regard that there has been so much ignominy and contempt cast upon these sacred covenants, not only by breaking them openly, but also avowedly disowning and disdaining their obligation, and making the adherence to them criminal; and, which is above all, burning them by the hand of the hangman, and burying them so long in forgetfulness. This guiltiness he applied not to great persons only, but also to professors, to ministers, and particularly to ourselves, who are called dissenters from the present establishment; pressing upon us no less than others, the absolute and indispensable necessity of being convinced of, and mourning over these, not as the sins of others only, but also as our own--we having a chief hand in the trespa.s.s; pressing upon all present concerned in the work the duty of self-examination, and putting themselves to the trial, concerning their knowledge of the covenant obligations, both as to their nature and extent, as well as their sense of the breaches of these obligations.

In the second head of doctrine, viz., _That it is the duty of a people who have broken covenant with G.o.d, to engage themselves again to him by renovation of their covenant_; after proving the proposition by several heads of arguments deduced--1st, From the lawfulness of entering into covenant with G.o.d, whether personal, as Jacob, Gen. xxviii. 20, 21, or economical, as Joshua and his family, Josh. xxiv. 15, or national, as G.o.d brought his people Israel under a covenant with himself, Exod. xix 5. The consequence holding undeniably, that if it be lawful and necessary, in any of these respects, to enter into covenant with G.o.d, it must needs be also lawful and a duty to renew the same after the breach thereof. 2dly, From Scripture precedents of the people of G.o.d, who, after breaking off and declining from G.o.d's covenant, renewed the same.

As for instance, the covenant made with Israel at h.o.r.eb, was renewed at the plains of Moab, Deut. x.x.xix;--by Joshua, chap, xxiv.;--by Asa, 2 Chron. xv. 13, 14;--by Jehoiada, 2 Kings xi. 17;--by Hezekiah, 2 Chron.

xxix. 10;--by Josiah, 2 Kings, xxiii. 2;--by Ezra and Nehemiah, Ezra, x.

3;--Neh. ix ult. and x. 28, 29. 3dly, From Scripture precepts, Deut.

xxix. 1--"These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in h.o.r.eb." Psalm, lxxvi. 11--"Vow, and pay unto the Lord your G.o.d." 4thly, From Scripture promises, wherein the Lord promiseth as a blessing and mercy to his church and people, that they should renew their covenant with him, Isaiah xix. 21, 23--25; Zech. ii. 11. For further opening of the proposition, these two questions were proposed and solved--_First_, Whether all persons who have broken covenant with G.o.d may be admitted to renew the same?

_Answer_, All sorts of persons in the three kingdoms are under the obligation of the covenant, and consequently, bound to renew and keep it inviolable; but all are not in present capacity, and therefore have no actual right to enter into covenant: such as are obstinately wicked, living in error, profanity, or malignancy, have not G.o.d's call and right from him, as such, to renew a covenant with him; for, Psal. 1. 16, 17--"G.o.d says to the wicked, What hast thou to do to take my covenant in thy mouth?" But all such as are reformed, or reforming from all iniquity, and namely from the defections and compliances of the time; who have some suitable sense of the breaches, and competent knowledge and understanding of the duties engaged unto in the covenant, Neh. x.

28, have a right and an immediate call to the duty of renewing the covenant. 2dly, If any number of people may renew a national oath and covenant without the consent and concurrence of royal authority, or at least, without the concurrence of some chief and princ.i.p.al men in church and state? _Answer_, Without the concurrence of church and state, a covenant cannot be taken or renewed nationally, speaking strictly; yet a few may publicly declare their adherence to their covenant-engagements by renewing them, not only without the consent and concurrence of authority, but against it; and there are several precedents for so doing, both before and since the established reformation. As for instance, that covenant at Edinburgh, Anno 1557; at Perth, 1559; at Stirling, the same year; another at Leith, Anno 1560; another at Ayr, 1562. And at Lanark, a small handful of the Lord's people renewed it in direct opposition to, and at Lesmahago, without the consent or concurrence of authority; which instances may be both an inducement and encouragement to us to renew, and in our mean capacity, to testify to the nation our approbation of, and adherence to these covenants.

In the prosecution of this doctrine, he had occasion also to insist upon the _reasons_, or _motives_, and _manner_ of entering into covenant. The scope and argument of the reasons adduced as motives to the duty of covenanting was to this effect:--

1. The turning away of the Lord's wrath and anger from a land, or people, which covenant-breaking hath deserved, may be a motive to renewing covenant with G.o.d; this was the motive that prompted the good reforming King Hezekiah to make a covenant with the Lord, 2 Chron. xxix.

10--"Now it is in mine heart to make a covenant with the Lord G.o.d of Israel, that his fierce wrath may turn away from us." And Nehemiah, with the returned captives, Neh. ix. 38--"And because of all this, we make a sure covenant."

2. Reviving and advancement in reformation, being the ordinary consequent and effect of upright covenanting with the Lord, may be another motive and inducement thereunto; this appears both in personal and national covenanting--In personal, Psal. cxix. 106--"I have sworn, and I will perform it, that I will keep thy righteous judgments." The Psalmist's having sworn, was a very quickening consideration to excite him to the performance of his duty. In national covenanting, we always find, after the people of Israel and Judah had covenanted with the Lord, they made progress in reformation, and the land was purged of abominations and idols. Thus it was in Asa's covenant, 2 Chron. xv. 12 to 19; for there, the people have entered into a covenant with the Lord, "and sworn with all their soul, and with all their heart," the Lord was found of them; and Asa removed his mother, Maachah, from her royal dignity, and stamped the idol which she had made, and burnt it at the brook Kidron; and he brought into the house of the Lord the things that his father and himself had dedicated. Thus it was also in Jehoiada's covenant, which he made "between the Lord, and the king, and the people, that they should be the Lord's people," 2 Kings xi. 17, 18, 20; for, immediately after the making of his covenant, "all the people of the land went into the house of Baal, and brake it down--his altars, and his images brake they in pieces thoroughly; and the priest appointed officers over the house of the Lord;" and they slew Athaliah with the sword. The like is evident in Hezekiah's covenanting, 2 Chron. x.x.xiv., x.x.xv. chapters.

3. This upright renewing of covenant with the Lord is a way and mean to procure many mercies, both spiritual and temporal, from the hand of the Lord; which should be a strong inducement and motive to engage us thereunto. Spiritual mercies are entailed upon it, Deut. xxix. 12, 13.

"That thou shouldest enter into covenant with the Lord thy G.o.d, and into his oath, which the Lord thy G.o.d maketh with thee this day: that he may establish thee to-day for a people to himself, and that he may be unto thee a G.o.d, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob." Temporal mercies are also promised to this upright renewing and keeping covenant, Deut. xxix.

9--"Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do." And, it is remarked, 2 Chron. xv. 15, that after Asa's covenant, "the Lord gave them rest round about."

4. The malice and opposition of the Popish, Prelatical, and malignant party against the covenants, and their doing what in them lies, to make their obligation void and null, may be a motive and argument for the people of G.o.d so much the more to avouch their respect to them by a public adherence, especially after long continued breaches.

5. Upright entering into, or renewing covenant with G.o.d, is a most sovereign medicine for healing a people's breaches, as well as their backslidings, the covenant being a cement, as well to join and unite the people of G.o.d one to another, as all of them in their duty to G.o.d; and, as it flows from the nature of the covenant to unite the friends of reformation, so it is observable as one of the peculiar fruits of covenant-renewing, that union in the Lord has followed thereupon: thus it was with Israel and Judah in the text, who united together in making a covenant with the Lord. Whence all the people of G.o.d, who are called to be united and "perfectly joined together in the same spirit, and in the same mind;" and especially they who have been lamentably divided one from another, by their manifold defections from G.o.d, and from their covenant-engagements, ought to be strongly inclined, moved, and engaged to this duty; from this consideration, the upright covenant-renewing is a usual mean of land-uniting and church-uniting dispositions amongst the people of G.o.d.

As for the manner of renewing covenant with G.o.d, and how the duty ought to be gone about, he propounded and opened it in the following particulars, to this effect:--

1. That it must be done with understanding and judgment, both in relation to the nature of the duties we engage to perform in the covenant: grossly ignorant persons being justly deprived of the privilege of engaging in covenant, though bound to inform themselves of its nature and obligation; and also in relation to the breaches, such as would engage into it being called to have some suitable sense and understanding, both how it has been violated, and by what means persons come to be guilty of the breach thereof. So, Neh. x. 28, 29--"Every one that had knowledge and understanding entered into the covenant."

2. This duty must be gone about with sincerity and uprightness of heart; thus Joshua, when making a covenant with the people, that they should serve the Lord, exhorts them--"Now therefore fear the Lord, and serve him in sincerity and truth," Joshua, xxiv., compare the 25th verse with the 14th. The want of which qualification in covenant-renewing, causes unsteadfastness and perfidy in covenant-performing--Psal. lxxviii. 36, 37.

3. This duty of covenant-renewing requires, as a qualification towards the right performing of it, that there be a due consideration, and some suitable impression of the solemnity and weightiness of the work: which ariseth, partly from the _object_ or _party covenanted with_, the holy and jealous G.o.d, Joshua xxiv. 19--"He is a holy G.o.d, he is a jealous G.o.d, he will not forgive your transgressions, nor your sins," and partly from the _subject matter covenanted, or engaged to_. The articles of the covenant of grace, which we have professedly, at last, yielded to in our baptism, are weighty; for therein, as G.o.d engages to give us himself, his Son Christ Jesus, and in him all temporal and eternal blessings; so we engaged to be obedient children, and faithful subjects to him all the days of our lives. And the articles of these national covenants are weighty, for therein we engage to great things relating to the glory of G.o.d, and the good of our own and other's souls. And, partly, this weightiness ariseth from the great _danger and dreadful punishment of breaking the covenant_; which is threatened in many places of Scripture.

The same is also intimated to us in the customs both of the Jews and Heathens, in entering into covenant; particularly, we find that the Jews used to cut a calf, or some other clean beast, in twain, and pa.s.s between the parts of it--using this, or the like form of speech, as the Jewish doctors relate--"So G.o.d divide or separate me, if I keep not this covenant." Jer. x.x.xiv. 18, compared with verse 20--"I will give the men into the hands of their enemies who have transgressed my covenant, which they had made before me, when they cut the calf in twain, and pa.s.sed between the parts thereof." Nehemiah also, chap. v. 12, 13, when he took an oath of the priests, shook his lap and said--"So G.o.d shake out every man from his house, and from his labour, that performeth not this promise," &c. And all the covenanters said--"Amen."

4. Much tenderness and heart-melting is requisite to the right performing of this duty. So it was with covenant-renewing Israel and Judah, who were "weeping as they went to seek the Lord their G.o.d, and to make a covenant never to be forgotten." This brokenness of heart, and tender-melting frame may arise, both from the consideration of the many sins and iniquities whereby persons have provoked the Lord their G.o.d to anger, whence they come "to be like doves of the valley, every one mourning for his iniquity:" and likewise from the consideration of the grace and mercy of G.o.d, manifested in Christ Jesus, his condescension to enter into a covenant with sinful men, and readiness, upon his people's repentance, to pardon their former breaches; from the consideration of this transcendently free grace, an humble and sincere covenanter will be transported into an ecstacy of wonder and admiration; as the church is, Mic. vii. 18, 19, 20--"Who is a G.o.d like unto thee, that pardoneth iniquity, and pa.s.seth by the transgression of the remnant of his heritage?" &c.