Covenanting prior to the National Covenant

[Sam Jer]

Since apostolic times, formal covenanting has occurred either in times of crisis or during revival. The Waldensians ratified their testimony by solemn oath and the Pilgrim Fathers renewed their solemn covenant on several occasions. During the time of the Reformation, there were covenants in Geneva, Hungary, Holland and France. Bands or covenants occurred in Scotland at intervals from 1556, the most famous being the National Covenant of Scotland (1638) and the Solemn League and Covenant of England, Scotland and Ireland (1643). Godly men and women died because of their acceptance of Christ's royal prerogatives as stated in those covenants, their motto being "For Christ's Crown and Covenant." (from the Testimony of the Reformed Presbyterian Church of Ireland)

What is the history of doing these covenants between the ascension of Christ and the Scottish Covenants? Where can one find these covenants from Geneva, Hungary, Holland and France?
In other words, what is the historical background of the idea of entire societies making a covenant with God?

 

[Charles Johnson]

I'm happy to be corrected, but I'm not aware of any explicit national covenants before the Reformation. Nations understood themselves as Christian when they had a Christian monarch and an established church, but they didn't all sign on to a specific national vow apart from their baptismal vows.
The development of explicit covenants is probably linked to a broader pattern of political covenanting in the British Isles beginning with the Magna Carta in 1215 and continuing with the Royal Charters of the plantations and colonies.

 

[Phil D.]

The development of explicit covenants is probably linked to a broader pattern of political covenanting in the British Isles beginning with the Magna Carta in 1215 and continuing with the Royal Charters of the plantations and colonies.

That is statedly the case, as the SLC says it was commenced "...according to the commendable practice of these kingdoms in former times..." But it also goes on to say, "...and the example of GOD’S people in other nations..." It would be interesting to know exactly what they had in mind there.
It also seems notable that the SLC was enacted as a covenant by, and is some respects between 3 kingdoms (the "League" part).

 

[Charles Johnson]

That is statedly the case, as the SLC says it was commenced "...according to the commendable practice of these kingdoms in former times..." But it also goes on to say, "...and the example of GOD’S people in other nations..." It would be interesting to know exactly what they had in mind there.
It also seems notable that the SLC was enacted as a covenant by, and is some respects between 3 kingdoms (the "League" part).

I have seen Nehemiah chapter 9 cited for the practice.
The chapter concludes, "And because of all this we make a sure covenant, and write it; and our princes, Levites, and priests, seal unto it."

 

[Phil D.]

I seem to recall that Calvin attempted to have the city-state of Geneva covenant in the sense of requiring the Council and all citizens to take an oath of subscription to his Catechism (1537-38?). While the Council initially agreed, they never actually did so, and many citizens balked (some nearly rioted...) This was a preliminary factor in his then leaving Geneva for a few yeas. But as a failed attempt it is a little hard to see this as something the SLC would have had in mind.

 

[Northern Crofter]

Q. Is covenanting a stated and ordinary, or occasional and extraordinary duty?

A. It is occasional and extraordinary.


Q. What are some of the times and seasons in which the church, or a nation, is called on to engage in this extraordinary yet important duty?

A. They are many and various. 1. Times of public humiliation for apostasy from God. Jer. l. 4,5. 2. Times of affliction. Neh. ix. 1,38; 2 Chr. xxxiv. 29-32. 3. Times of public reformation. 2 Kings xxiii. 1-3. 4. Times of public thanksgiving for special deliverances. 2 Kings xi. 17-20; Ps. lxxvi. 11. 5. When there is great lukewarmness and a tendency to backsliding. Deut. xxix. 10-15. 6. In view of severe conflict with the enemies of the truth, to consolidate and strengthen the Lord's host. For example-Israel before crossing the Jordan. Ps. xliv. 3; Heb. xi. 32-35. So our Fathers-and now against the combined "armies of the aliens." Rev. xix. 11. 7. Times of refreshing from the presence of the Lord. Is. xliv. 3-5. 8. When jealousies and contentions prevail, and there is a tendency to schism, covenanting will be a happy mode of "binding up the testimony"-which is in danger of being rent by schism.


Q. Are there not reasons forcibly urging the present performance of this duty?

A. Yes. There are many and forcible reasons. 1. The present is a time when reformation is demanded both in church and state. 2. A time of peculiar temptations to draw back. 3. A time of misunderstanding and misapprehension among professors. 4. A time when the faithful performance of the duty may operate as a means of conviction upon the enemies of truth. 5. A time of suffering. Neh. ix. 38; 2 Chr. xxxiv. 21,31,32. 6. A time in which it is necessary to revive the sense of covenant obligation, which has lamentably declined, and is very feeble in the hearts of professors.


Q. Has not God, in his providence, given us, in modern times, several interesting illustrations of this divine ordinance of covenanting?

A. Yes. 1. The existence of such federal deeds can be distinctly traced in the writings of Irenaeus, Justin Martyr, Tertullian, and others of the early Christian fathers. 2. During the dark ages, the testimony of the Waldenses and of the Bohemian brethren to the practice can be easily adduced. 3. In more modern times it is well ascertained to have prevailed in all the Reformed churches of the continent-in Germany, France, Switzerland, and the Netherlands (The league of Smalcalde, for example). 4. "The Pilgrim Fathers" employed this divine ordinance as a means of preserving the privileges of true religion among themselves, and of conveying them to their posterity. 5. But the examples in which we take the deepest interest, and in which we have the fullest embodiment of the principle in question, are those given in the British Isles; viz. The National Covenant of Scotland, and The solemn League and Covenant of the three kingdoms. "On the Duty of Covenanting and the Permanent Obligations of Religious Covenants," being section 11 in the Reformed Presbyterian Catechism by William Roberts (1853)

"There was one great, and even sublime idea, brought somewhat indefinitely before the Westminster Assembly, which has not yet been realized, the idea of a Protestant union throughout Christendom, not merely for the purpose of counterbalancing Popery, but in order to purify, strengthen, and unite all true Christian churches, so that with combined energy and zeal they might go forth, in glad compliance with the Redeemer's commands, teaching all nations, and preaching the everlasting gospel to every creature under heaven. This truly magnificent, and also truly Christian idea, seems to have originated in the mind of that distinguished man, Alexander Henderson. It was suggested by him to the Scottish commissioners, and by them partially brought before the English Parliament, requesting them to direct the Assembly to write letters to the Protestant Churches in France, Holland, Switzerland, and other Reformed Churches. . . . and along with these letters were sent copies of the Solemn League and Covenant, a document which might itself form the basis of such a Protestant union. The deep thinking divines of the Netherlands apprehended the idea, and in their answer, not only expressed their approbation of the Covenant, but also desired to join in it with the British kingdoms. Nor did they content themselves with the mere expression of approval and willingness to join. A letter was soon afterwards sent to the Assembly from the Hague, written by Duraeus (the celebrated John Dury), offering to come to the Assembly, and containing a copy of a vow which he had prepared and tendered to the distinguished Oxenstiern, chancellor of Sweden, wherein he bound himself 'to prosecute a reconciliation between Protestants in point of religion'. . . . [O]n one occasion Henderson procured a passport to go to Holland, most probably for the purpose of prosecuting this grand idea. But the intrigues of politicians, the delays caused by the conduct of the Independents, and the narrow-minded Erastianism of the English Parliament, all conspired to prevent the Assembly from entering farther into that truly glorious Christian enterprise. Days of trouble and darkness came; persecution wore out the great men of that remarkable period; pure and vital Christianity was stricken to the earth and trampled under foot. . ." (William Hetherington, History of the Westminster Assembly of Divines, [Edmonton, Alberta: Still Waters Revival Books], pp. 337-339)

 

[Northern Crofter]

In other words, what is the historical background of the idea of entire societies making a covenant with God?

Another way to approach your query is to note that social covenanting is a longstanding practice that is found in many cultures, including pagan ones. There are many forms (starting with marriage) and they are not necessarily religious (though historically they usually include some appeal to deity) and those (such as the Scots' National and the SL&C) that are are usually mixed with political considerations. See for example social contracts such as the "Visigothic Code" (c. AD 650 AD), the Norwegian "Gulathing Law" (c. AD 930 - and later its "Frostathing Law"), and the Swiss Federal Charter of 1291, all of which served in part to codify and uphold Church law to some extent as a basis for regulating society. As with the Scots' National and the SL&C, they refer to and uphold previous engagements. For example, the 1638 Scots' National Covenant refers to "a general band for the maintenance of the true religion" and "to maintain the said true religion... according to the [1560] confession aforesaid." In other words, they are not so much creating something new as they are acknowledging existing beliefs/practices and calling for the preservation or renovation of these existing social structures and/or religious convictions.

 

[Sam Jer]

Has there been anything quite on the scale of the Scottish Covenant? In other words, are there nations or cities in places other then the Brittish Isles that covenanted as a nation, city ext... to perform certain duties?

 

[Phil D.]

Has there been anything quite on the scale of the Scottish Covenant? In other words, are there nations or cities in places other then the Brittish Isles that covenanted as a nation, city ext... to perform certain duties?

To my knowledge, as a matter of scale or degree, no. In looking over some of the specific examples put forward by Roberts and Hetherington, there are some considerable differences (they are nonetheless very helpful resources - thanks Andrew!) For example, the Schmalkaldic League was primarily a political and economic enterprise, and though it required acceptance of the Augsburg Confession by its members, subscription functioned mainly as a litmus test to distinguish loyalties between Roman Catholic and Lutheran princes. It was not meant for the furtherance or reformation of religion within its member states. The Mayflower Compact was of course made among fewer than 50 people, was a contract of self-preservation not reformation, and was effectively dissolved within a generation. Covenants within groups like the Waldenses and Bohemian Brethren were obviously not nationalistic, but again made in the interest of self-preservation for a minority group surrounded by hostile governments and populaces. And so on.