The Greek word διαθήκη occurs often in the Septuagint, as the translation of a Hebrew word, which signifies _covenant_: it occurs also in the Gospels and the Epistles; and it is rendered in our English Bibles sometimes _covenant_, sometimes _testament_. The Greek word, according to its etymology, and according to classical use, may denote a testament, a disposition, as well as a covenant; and the Gospel may be called a testament, because it is a signification of the will of our Saviour ratified by his death, and because it conveys blessings to be enjoyed after his death. These reasons for giving the dispensation of the Gospel the name of a testament appeared to our translators so striking, that they have rendered διαθήκη more frequently by the word _testament_, than by the word _covenant_. Yet the train of argument, where διαθήκη occurs, generally appears to proceed upon its meaning a covenant; and therefore, although, when we delineate the nature of the Gospel, the beautiful idea of its being a testament, is not to be lost sight of, yet we are to remember that the word _testament_, which we read in the Gospels and Epistles, is the translation of a word which the sense requires to be rendered _covenant_. A covenant implies two parties, and mutual stipulations. The new covenant must derive its name from something in the nature of the stipulations between the parties different from that which existed before; so that we cannot understand the propriety of the name, _new_, without looking back to what is called the _old_, or _first_. On examining the passages in Gal. iii, in 2 Cor. iii, and in Heb. viii-x, where the old and the new covenant are contrasted, it will be found that the old covenant means the dispensation given by Moses to the children of ...

COVENANTERS, in Scottish history, the name applied to a party, embracing the great majority of the people, who during the 17th century bound themselves to establish and maintain the Presbyterian doctrine and polity as the sole religion of the countrv, to the exclusion of Prelacy and Popery. An account of the covenanting cause as a religious and political movement belongs to the history of Scotland. There were several successive Covenants, similar in spirit and expression, the most important historically being the National Covenant of 1638 and the Solemn League and Covenant of 1643. These were both based upon earlier documents. In 1581 the General Assembly of Scotland adopted a confession of faith, or national covenant, drawn up by John Craig, condemning Episcopal government, under the name of hierarchy. This covenant was signed by James I. and enjoined on all his subjects. It was again subscribedin 1590 and 1596. The subscription was renewed in 1638, and the subscribers engaged by oath to maintain religion in the same state in which it existed in 1580, and to reject all innovations introduced since that time. This oath annexed to the confession of faith of 1581 received the name of the National Covenant. The additional matter was prepared by Johnston of Warriston and Alexander Henderson, and was intended to suit the document to the special circumstances of the time. It was adopted and signed by a large gathering in Greyfriars’ Churchyard, Edinburgh, on the 28th February, and copies were sent next day throughout the country for additional signatures. The Solemn League and Covenant was established in the year 1643, and formed a bond between Scotland, England, and Ireland for the united preservation of the Reformed religion in the Church of Scotland, the reformation of ...