



Produced by Stacy Brown, Jordan and the Online Distributed
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THE

ORDINANCE

OF

COVENANTING.


BY

JOHN CUNNINGHAM, A.M.


"HE HATH COMMANDED HIS COVENANT FOR EVER." Ps. cxi. 9.

"THOUGH IT BE BUT A MAN'S COVENANT, YET IF IT BE CONFIRMED, NO MAN
DISANNULETH, OR ADDETH THERETO." Gal. iii. 15.


  GLASGOW:--WILLIAM MARSHALL.
  SOLD ALSO BY JOHN KEITH.
  EDINBURGH:--THOMAS NELSON AND JOHN JOHNSTONE.
  LONDON:--HAMILTON, ADAMS, & CO.
  MANCHESTER:-GALT & ANDERSON.
  BELFAST:--WILLIAM POLLOCK.



  TO
  THE REVEREND ANDREW SYMINGTON, D.D.,
  PROFESSOR OF DIVINITY
  IN
  THE REFORMED PRESBYTERIAN CHURCH,
  THIS VOLUME
  IS MOST RESPECTFULLY INSCRIBED.




CONTENTS.


Introduction                      Page 1


CHAPTER I.
NATURE OF COVENANTING.

Term Covenant defined,                 5
Sinners Redeemed, are in Covenant
  with God,                            6
This relation not a mere law,          7
    has parties,                       7
    has conditions,                    7
    is the Covenant of Grace,          8
Term Covenanting defined,              8
By Covenanting men make a Covenant
  with God,                            8
This Covenant not distinct from that
  of Redemption, or that of Grace,     9
The formal exercise of Covenanting
  not indispensable to an interest
  in the Covenant of Grace,           11
God's Covenant may, for the first
  time, be entered into in the
  exercise of Covenanting,            12
In Covenanting, if God's Covenant
  has been laid hold on before, it
  is then renewed,                    14

THE VOW.

Definition,                           15
Vow made to God alone,                15
    a solemn promise to God,          16
    to be made voluntarily,           17
    must be consistent with duty,     17
    never made but in Covenanting,    17

THE OATH.

Definition,                           18
To swear, to use an oath,             19
It is by the Lord that all ought
  to swear,                           19
Oath sworn with the lifting up of
  the right hand,                     20
Swearing a devotional exercise,       21
In the oath is implied a condensed
  adoration,                          21
The oath a solemn appeal to God,      23
In swearing a lawful oath, a Covenant
    with God is made,                 23
    whether given to confirm an
      assertion,                      23
    or given to confirm an explicit
      promise,                        26
The civil or moral use of the oath
  depends on its spiritual character, 29
The oath distinct from the vow,       30

CONFESSION.

To confess, to perform services which
  include Covenanting,                31
    --in the Old Testament,           32
    --in the New,                     33
To confess Christ, to Covenant,       36
To profess, sometimes, to confess,    37
Then, profession equivalent to
  confession,                         38

PERSONAL COVENANTING.

This an act, of adherence to God's
  Covenant,                           38
    approving of the way of salvation
      through Christ,                 39
    of accepting Christ and all his
      benefits,                       39
    of renouncing satan and sin,      42
    of self-dedication to God,        43
    in which duty is promised to God, 44

SOCIAL COVENANTING.

This also an act of acquiescence in
  God's Covenant,                     44
Performed by the Church in an
  ecclesiastical capacity,            45
Performed by Covenanting in a
  national capacity,                  46
That may be performed by various
  communities in one confederation,   47
Implying all that is included in
  Personal Covenanting,               48
An act of acceptance of the benefits
  of God's Covenant,                  49
Of vowing general and specified
  obedience,                          50
Of federal engagement among the
  members of the Covenanting
  community,                          51
Of public acceptance of the truth
  of God and of renouncing error,     52
Performed in the name of those who
  engage in it, and in the name of
  posterity,                          53

COVENANT RATIFICATION.

By oath,                              54
Oath and Covenant associated,         54
Oath for confirmation,                55
Oath essential to a Covenant with
  God,                                55


CHAPTER II.
MANNER OF COVENANTING.

Preliminaries,                        57
Intelligently,                        61
Cordially,                            62
Deliberately,                         63
Sincerely,                            63
In the first ages by sacrifice,       64
Phrase considered,                    64
What intended by the bisection of
  the victim,                         67
Swearing symbolized by sacrifice,     67
Explicit proof,                       69
Covenants ratified by blood of
  sacrifice,                          70
  In all ages by faith,               71
  Devotionally,                       73
    In solemn assemblies,             73
    A holy exercise,                  74
    Should be performed with godly
      fear and reverence,             74
    With confession of sin,           75
    Vow made in prayer,               76
Sometimes with the living voice,      77
Sometimes by subscription,            77
Covenanting a distinct exercise,      78
Though entering into other duties,
  yet by itself not unnecessary,      79


CHAPTER III.
COVENANTING A DUTY.

According to the will of God as
  King and Lord,                      83
Obedience to Christ as possessed of
  all power in heaven and in earth,   83
Believers engage in it as under law
  to Christ,                          84
Covenanting in an ecclesiastical
  capacity, obedience,                86
Covenanting in an ecclesiastical and
  in a national capacity, obedience,  88
Commanded in the Moral Law,           92
  In the first three precepts of the
    decalogue,                        92
  In statutes that illustrate these,  94
    commands to glorify God,          94
      to worship God,                 95
      enjoining faith,                96
      forbidding federal transactions
        with what is evil,            96
Enjoining the vowing of the vow,      98
Explanation of Deut. xxiii. 22,      100
            of Eccles. v. 5,         102
      inculcating the swearing of
        the oath,                    103
      The duty of swearing the oath
        not abrogated,               104
      enjoining the exercise in all
        its parts,                   106
The exercise inculcated in
  threatenings of Divine judgment
  against such as disregard it,      106
Personal Covenanting commanded,      108
Social--                             109
  in an ecclesiastical capacity,     110
  in a national capacity,            112
    Nations whose constitutions are
      immoral and unscriptural,
      called to the duty,            118
    Nations that have not heard the
      gospel, not guiltless for not
      Covenanting,                   119
        in various capacities,       120
        Assemblies for the
          investigation of Divine
          truth,                     122
        Bible societies,             122
        Missionary Societies,        125
    None may be excused for not
      engaging in Covenanting,       128


CHAPTER IV.
COVENANT DUTIES.

Covenanting ought to embrace
  present and permanent duty,        131
Duties to each one's self,           132
  The cultivation of personal
    religion,                        133
  Sobriety and temperance,           134
  The cultivation of the various
    powers of the soul,              135
  The proper application of every
    capacity,                        136
  All such different from restraints
    imposed by human authority,      137
Duties to society in general,        138
  To families,                       139
  To civil communities,              141
  Owing by masters and servants,     142
    Lawful civil governors and the
      people under them,             143
Duty of the civil magistrate,        144
Duties of the people in regard to
  the choice of their civil rulers,  145
    --and to their obedience to
      them,  148
Duty of people living under civil
  governments not sanctioned by
  God's authority,                   151
The doctrine evil, that so long as
  any law exists it ought to be
  obeyed,                            155
To promote the real welfare of
  civil society, the duty of nil,    156
To classes of men, of whatever kind, 157
To the Church of Christ,             158
To abide by all the ordinances
  of divine grace,                   159
To support the ordinances of
  religion, where enjoyed,           159
To maintain the rights and
  privileges of the Church,          160
To unite the various Churches
  of Christ,                         161
To enlarge the Church,               163
  --through Bible Societies,         163
    Missions, at home,               164
      --to the heathen,              165
      --to the Jews,                 167
To the Mediator, as Lord of all,     168
  To declare the glory of God,       169
  To maintain the truth, by
    profession and practice,         169
  --of God's character,              170
  --of God's government,             171
  --of the relations of the persons
    of the ever-blessed Trinity in
    the Everlasting Covenant,        171
  --of the mediatorial character
    and glory of Christ,             171
  --of the influences of his word
    and Spirit,                      172
  --of the atonement and intercession
    of Christ,                       172
  --of the Headship of Christ,       172
      over the Church,               172
      over the nations,              173
  --of man's depravity and inability
    to restore himself,              175
Covenanting should engage all
  to every former good attainment,   176
  --to cleave to new correct views
    of truth and duty,               177
  --to abandon the evil in the vow
    unobserved at the making of it,  178
Covenanting does not shackle
   inquiry,                          179


CHAPTER V.
COVENANTING CONFERS OBLIGATION.

Covenanting confers obligation by
  the authority of God,              181
Personal and social--on the
  Covenanting parties,               182
  Such are represented as bound--are
    said to be joined to the
    Lord--to take hold of his
    covenant--to cleave to him,      183
God enjoins obedience as the
  fulfilment of Covenant duties,     184
  --that the vow be paid,            186
Difficulty considered,               187
He threatens those who keep not
  his covenant,                      187
Social Covenanting entails obligation
  on the society till the end
  of the covenant be attained,       189
    Because by it, Covenants are
      made in the name of posterity, 189
    Because the Church is one in
      all ages,                      190
    Because of the Church's social
      character,                     192
    Every adult member of the
      Church engaged to its
      privileges and duties,         193
    Children of church members
      are members of the Church, and
      therefore under obligation,    193
    The privileges enjoyed by
      children show them to be
      under obligation,              194
Social Covenanting entails obligation
  on the society till the end
  of the covenant be attained--
  Because Social Covenanting,
    approved in Scripture,
    conferred obligation,            196
  Because the ends of such covenants
    may not be attained
    during the lives of those
    who entered into them,           197
  Because the people of God
    view themselves bound by
    anterior engagements of
    his Church,                      198
  Because the Lord himself
    views his Church as bound
    by these,                        199
  Covenanting entails obligation
    even on the unbeliever
    who vows and swears,             201
  Even those in the Church who
    do not formally Covenant
    are under obligation,            203
  A minority in a church or
    nation are bound by Covenant
    engagements, though
    the others cast them off,        204
  Covenanting does not implicate
    conscience,                      205
  That men are bound by previous
    engagements is no reason why
    they should not Covenant,        207


CHAPTER VI.
COVENANTING PROVIDED FOR IN THE EVERLASTING COVENANT.

SECTION I.

In regard to sinners, the exercise
  provided for in the Covenant of
  Redemption,                        210
    That covenant considered,        210
    In that, Christ represented the
      elect,                         211
    In that, the promises accepted
      in Covenanting made to the
      Surety,                        212
The people of God Covenant on
  the ground of the righteousness
  of Christ--the condition of that
  Covenant,                          214
    Believers given to Christ in
      that Covenant,                 215
The elect chosen in Christ, that
  in union to him they might perform
  the duty,                          216

SECTION II.

Covenanting, under every
  dispensation, provided for,        218
Exhibitions of Christ the chief
  blessings of the Covenant, common
  to all of them,                    219
The erection and continuance of
  the Church in the world flows
  from that,                         220
True religion represented as a
  covenant with God,                 221
Revelation of the will of God
  termed a covenant,                 223
In the Everlasting Covenant,
  provision made for Covenanting
  under the patriarchal and levitical
  dispensations,                     224
The acknowledgments and conduct
  of believers in those times
  illustrate this,                   224
Provision made through promises,     226
Provision made through types,        226
  --typical persons,                 227
    --places,                        227
    --things,                        228
    --seasons,                       228
    --acts,                          229
  --miracles,                        230
  --teaching of prophets,            232
  --whole of Old Testament,          232
    Designations,                    232
    Terms,                           233
    Reconciliation and atonement,    233
Provision made for Covenanting
  under last dispensation,           236
This acknowledged by believers
  in the apostolic age,              236
Provision made through injunctions
  of last inspired writers,          237
  --whole of New Testament,          238
New Testament contains same
  kind of expressions as the Old
  in reference to Covenant,          238
Covenant of God a testament,         241
Covenanting not a mere Jewish
  thing,                             244


CHAPTER VII.
COVENANTING ADAPTED TO THE MORAL CONSTITUTION OF MAN.

Adapted to that, when in innocence,  246
  according to scripture account
    of that constitution,            246
  Because the law of God to
    him in innocence, of a covenant
    form,                            248
    To Adam, as an individual,       248
    --as representative of his
      posterity,                     250
Adapted to that, when in a state
  of grace,                          251
  Inasmuch as gracious capacities
    lead to acquiescence in
    what God requires,               251
  --as invitations to accede to it
    are accepted by the regenerate,  254
The Covenant of Works a reality,      256
The wicked alone not in covenant,    259
Those who are in covenant with
  God make and keep covenant
  engagements,                       263
State of those not in covenant
  with God dreadful,                 265


CHAPTER VIII.
COVENANTING ACCORDING TO THE PURPOSES OF GOD.

Argument for Covenanting, from the
  Divine purposes, stated,           268
System of things pre-determined
  in order to Covenanting,
  Creation,                          268
Arrangements of an ordinary
  providence,                        268
Covenant of God ordained by him,     271
  That was Appointed,                271
    established,                     272
    and therefore according to his
      purpose,                       273
    commanded,                       274
    stands according to a sovereign
      decree,                        275
A people were foreordained to
  make solemn vows,                  277
    were formed,                     277
    were appointed,                  280
    were written in the book of
      life,                          282
The people of God an elect people,   283
  were elected from transgressors
    and their works,                 283
  were chosen in Christ,             284
  were elected to covenant
    obedience,                       285
  were elected to privileges that
    belong only to those in covenant
    with him,                        286
Theirs is the heavenly calling,      286
  the blessing of Justification,     288
  the adoption of sons,              289
  the blessing of sanctification,    291
To them belong the benefits of
  Redemption,                        292
  assurance of God's love,           293
  peace of conscience,               293
  joy in the Holy Ghost,             294
  increase of grace,                 296
  perseverance in grace,             297
  eternal glory,                     298


CHAPTER IX.
COVENANTING SANCTIONED BY THE DIVINE EXAMPLE.

Explanation of the argument,         300
God himself has entered into
  covenant engagements,              300
    in the covenant of Redemption,   301
  with man in innocence,             302
  with men in Christ,                302
The Lord Jesus on earth illustrated
  in his practice the duty
  of Covenanting,                    302
The Lord, in entering into covenant,
  provided an example for imitation, 303
  It is possible, after some manner,
    to imitate God in Covenanting,   304
  It is desirable,                   304
  It is a duty,                      305
    Shown from the fourth
      commandment,                   306
        various other injunctions,   306
The exercise of following the Divine
  example in Covenanting important,  308
To follow that example in this,
  obligatory through life, and in
  all ages,                          309


CHAPTER X.
COVENANTING A PRIVILEGE OF BELIEVERS.

A spiritual privilege what,          311
Evidence that Covenanting is so,     311
  Believers a people near to God,    311
    --in the gracious presence of
      God,                           312
  They Covenanting, see God,         313
  --know God and are known of Him,   315
To those Covenanting, the Lord is
  favourable,                        316
Those Covenanting, enjoy communion
  with God,                          317
By his love the Lord constrains
  his people to take hold on his
  covenant,                          318
The observing of the other duties
  of the Covenant, as well as the
  taking hold of it, a privilege,    319


CHAPTER XI.
COVENANTING ENFORCED BY THE GRANT OF COVENANT SIGNS AND SEALS.

Design of the gracious grant of
  Covenant signs and seals,          320

SIGNS.

The Rainbow,                         321
  a sign that the benefits of God's
    Covenant should be conferred,    321
  explicitly referred to in Scripture
    as a sign,                       322
  presented before the prophet
    Ezekiel in vision, at his entrance
    upon an important mission,       324
  displayed in vision introducing
    prophetic part of the book of
    Revelation,                      325
  presented in vision which exhibited
    the two Witnesses who should
    prophesy in sackcloth,           326
  encouraging sign,                  327
Circumcision--
  instituted,                        327
  introductory to other privileges,  328
  enjoined under greatest penalty,   329
  seal of Covenant,                  330
Baptism--
  under New Testament dispensation,
    what circumcision was under
    the former,                      330
The Sabbath--
  instituted from the beginning,     333
  observed to the enjoyment of all
    religious privileges,            333
  has afforded calls for engaging
    in the practice of vowing to
    God,                             334
  affords provision for the
   observance of every religious
   service,                          334
  kept, to the attainment of the
    most varied and extensive
    good,                            336
The Priesthood--
  a people in Covenant with God,     336
  what among the Israelites,         337
  a living sign,                     338
  a sign, as set apart to wait on
    the ordinances of grace,         339
  Term, a denomination of God's
    Covenant people,                 339
Those faithful to the Covenant of
  the priesthood approved, and the
  desecrators thereof condemned,     340
The priesthood recognised in all
  ages,                              341
Difficulty in reference to priesthood
  under the law made without an
  oath considered and obviated,      342
The priesthood dependent on the
  priesthood of Christ,              344
The New Heart--
  being a New Covenant blessing,
    is a New Covenant sign,          345
  contrasted with the unrenewed
    heart subjected to various
    changes,                         346
  presented under the aspect of a
    circumcised heart,               347
  a perfect heart,                   347
  one heart contrasted with the
    double heart,                    348
  among the people of God in a
    social capacity,                 348
Christ--
  a sign of the fact of the
    Everlasting Covenant,            350
  a sign of the Covenant's
    ratification,                    351
  a sign of the dispensation of its
    blessings,                       352
  a sign by which the Covenant
    should be had in remembrance,    353
  a sign of the performance of its
    duties,                          354
  a transcendently glorious sign,    354


CHAPTER XII.
COVENANTING PERFORMED IN FORMER AGES WITH APPROBATION FROM ABOVE.

General remarks,                     358
The Lord approved of engagements
  made in Personal Covenanting,      358
  --in Social Covenanting,           359
We have encouragement to make
  vows, the engagements of which
  are lawful,                        363


CHAPTER XIII.
COVENANTING PREDICTED IN PROPHECY.

Nature of the argument exhibited,    364
Force of it depends on the
  manifestation of God's will,       365
Predicted in reference to Old
  Testament times,                   366
Predicted in reference to New
  Testament times,                   368
Important to attend to such prophetic
  intimations,                       368


CHAPTER XIV.
COVENANTING RECOMMENDED BY THE PRACTICE OF THE NEW TESTAMENT CHURCH.

Argument unfolded,                   369
Practice recommended by the example
  of the Church,                     369
    --by the manifestation of Divine
      favour made in enabling the
      Church to act to the fulfilment
      of his designs,                370
The practice of the Church in the
  first three centuries after the
  apostolic age, recommends the
  duty,                              370
Also that of the Churches of the
  Reformation,                       371
--of the Churches abroad,            372
--of the Church in Britain and
  Ireland,                           373
Example in this, to be imitated,     376


CHAPTER XV.
SEASONS OF COVENANTING.

Never unsuitable,                    377
Special seasons,                     378
Times of hazard and distress,        378
When religion is low, and error,
  and vice, and ungodliness,
  prevail,                           378
Times of reviving,                   378
When the friends of truth unite
  for its maintenance, either in
  an incorporate, or other cooperative
  capacity,                          378


CONCLUSION.

The exercise important,              379
             advantageous,           379
             necessary,              379
It should therefore be observed,     380


APPENDIX.

A,                                   381
B,                                   383
C,                                   391
D,                                   393




THE ORDINANCE OF COVENANTING.

INTRODUCTION.


To illustrate the nature and present the claims of an observance so
carefully kept by many of the best of our race as religious Covenanting,
is an attempt so inviting as to seem not unworthy of the application of
the greatest diligence and care, and the most varied and extensive
resources of the human mind. What the word of God unfolds concerning it,
is addressed to the most resolute consideration of all, and is capable
of engaging the most extensive and prolonged investigation. And yet,
though none have found this subject, like all God's judgments, else than
a great deep, still in meditating upon it, the ignorant have been
brought to true knowledge, and the wise have increased in wisdom. "The
secret of the Lord is with them that fear him; and he will shew them his
covenant."[1] Impressions of its importance have universally continued
to appear on the heart of man; but with that varied indistinctness which
may, and ought to be remedied, those have been marked. In the Scriptures
alone, its precise character is drawn. Mutual federal engagements,
concerning things religious and civil, whether entered into merely by
simple promise, or confirmed by solemn oath, have been made from the
highest antiquity to the present. The hostility to some such
engagements, and also the proud disregard for their obligations, which
have been evinced by some in all ages, demand a most careful examination
into their nature and design. And the delightful approval of conscience
awarded to right-heartedness in making and fulfilling such of these as
were warranted, gives a reason for the careful study of their character,
the most pleasing and satisfactory. Furnished with the key of Scripture,
approaching the subject, we are enabled to open the mysteries in which
ignorance and prejudice had shut it up; and equipped with the armour of
light shooting forth its heavenly radiance, in safety to ourselves we
assail the darkness thrown around it, and behold the instant flight of
the spirits of error which that darkness contains. Standing alone in
beauteous attractions descended from heaven upon it, this service
beckons us to approach it, and engages to connect extensive good with a
proper attention to its claims. The observance, under various phases, is
described in Scripture as an undisputed and indisputable reality. There,
its nature and the manner of performing it are defined; its character as
a duty, the compass of its matter, and the obligation entailed by
engaging in it are exhibited; the provision made for the continuance of
it, its adaptations, sovereign appointment, sanction, and character as a
privilege, and powerful motives to engage in it afforded in its signs,
are presented; and its history, anterior and prospective, its
recommendations found in the practice of the church in gospel times, its
advantages, and claims, are distinctly revealed. Along with kindred
institutions, all claiming an origin essentially Divine, but
distinguished from them, it demands a regard at least not less than what
they share. Embodying in itself all the others, in some aspects of its
character it presents these united in a singular and beauteous whole.
By reason of the light broken by error falling upon it, many who
contemplate its features apprehend not the individuality it displays,
but, reflecting on each part separately, connect them so as not to be
impressed by the object presented in the union of all. Like the distinct
objects which make up the entire landscape, when each one is examined by
itself, the various religious exercises which enter into this, if each
be recognised alone, leave no impression of the whole as it would appear
if contemplated at once. Prayer and the offering of praise are
universally admitted to be duties of religion. The Scriptures announce a
place among these for the exercise of solemn Covenanting. Nay, as
including these services and others, though as different from each of
them, they give its delineation. To enable those who ponder the
scriptural representation of it to answer suitably the Divine demand,
"Understandest thou what thou readest?" prayer for heavenly illumination
upon it is not merely desirable, but necessary; and by all who have felt
its advantages, supplication for this in greater measure will be
habitually offered. In order to a proper investigation of the subject,
care must be taken to avoid two extremes;--that minute analysis of it
that would annihilate the observance itself, by resolving it into its
constituent parts;--and that slight examination of it which would result
in an estimate of itself and its elements, alike vague and undefined.
What God hath joined let not man put asunder. And efforts should be
made, and supplications offered, to obtain guidance on this point into
all truth. Like a refracting medium which presents disjointed
parts--each also deformed, instead of one beauteous image of a
resplendent scene, prejudice, on the one hand, instead of displaying the
exercise with the fulness and splendour of unmarred truth, has obtruded
its ideal misrepresentations of it, alike inconsistent with themselves
and with its real character; while, like rapid motion preventing minute
discovery, on the other a mere glance bestowed, where careful
observation was requisite, insufficient for apprehending the whole as an
inviting complex object of research, and much more unfitted to discover
the admitted excellence of the duties it includes, has led to an
exhibition of it also alike derogatory of the one and the other. There
is but one situation where, like Mount Nebo affording to the man of God
a view of the promised land, we can rightly examine it. If on the mount
of Divine revelation with the eye of faith, which, like the eye of
Moses, with age waxes not dim, we explore it, in its fairest
proportions, like the land of Canaan, will we apprehend it; and like
that distinguished patriarch, who was destined to enjoy blessings of
God's covenant more valuable by far than a temporal rest, we will attain
to extensive spiritual, and, in due time, eternal good.

FOOTNOTES:

[1] Psalm xxv. 14.




CHAPTER I.

NATURE OF COVENANTING.


A covenant is a mutual voluntary compact between two parties on given
terms or conditions. It may be made between superiors and inferiors, or
between equals. The sentiment that a covenant can be made only between
parties respectively independent of one another is inconsistent with the
testimony of Scripture. Parties to covenants in a great variety of
relative circumstances, are there introduced. There, covenant relations
among men are represented as obtaining not merely between nation and
nation, and between man and man, in some respects, each respectively,
independent of the other, but also between master and servant, and
between rulers and their subjects. There too is described an engagement
between God, and Adam as the representative of the human race, which, to
say the least, cannot without the most obvious perversion of language be
represented as other than a covenant. It is alluded to in the words,
"They, like men (or, _Adam_), have transgressed the covenant."[2] And
was it not in reality a covenant? There is revealed the Covenant of
Redemption--that covenant which from the days of eternity was made
between the Father and the Son, with the concurrence of the Holy Ghost,
for the salvation of the elect. There too, that covenant is made known
as established with men, that is, made with them or dispensed to them.
Under this last aspect, it appears--"The Covenant of Grace." And there,
are men encouraged to enter into covenant with God by taking hold of
this covenant.

The conditions of a covenant, or the stipulation on the one hand, and
the re-stipulation on the other, are the things promised in the covenant
by the parties to one another. These may be mutual services, as is
sometimes the case among men; or, obedience and good unmerited through
God's favour bestowed, as in the case of man in innocence; or, obedience
and sufferings, and a high reward for these exemplified in the Covenant
of Redemption alone; or, the righteousness of Christ on the one hand, as
in the last case, and free grace on the other, in the Covenant of Grace.

Sinners redeemed are in covenant with God. The term _covenant_
designating their relation to him as a people is not figuratively
applied to it. Were it so, there should be no ground for admitting the
fact of any covenant even among men. True, the term is put to denote the
ordinances of the material universe.[3] But to maintain that it is in
precisely the same manner used to denominate any mutual relation among
moral beings, is to prefer an assumption manifestly gratuitous, and
completely at variance with the obvious truth, that for a race
interested in the blessings of the Covenant of Grace, these ordinances
after the sin of man were continued.[4] Though it was ordained that men
should enter into covenant, the covenant is not like the laws of the
lower creation, an absolute appointment taking effect without regard to
the resolutions of men. As assuredly as the ordinances of the material
heavens and the earth will be conducive to the accomplishment of the
ends contemplated by infinite wisdom in their appointment, will the
covenant with God entered into by those accepted of him be made to
fulfil its design. But this it will be employed to do in the character
of a sovereign arrangement suited not to unintelligent creation, but to
the moral agent man. As far above the interference of man as is the
government of the external universe, is that designated the covenant, as
ordained. But adapted completely to him as a creature exercising
volition, and in a state of responsibility, is every such relation in
its essential character.

This relation is marked by features which distinguish it from a mere
law. The expressions, _to pass into_, _to enter into_, employed in the
one case, are totally inapplicable in the other. The covenant is often
represented as forsaken both as a covenant and as a law; but is
exhibited as gone into only as a covenant. Men are represented as
_joining_ themselves to the Lord in an everlasting covenant. But none
are so spoken of in regard to the law. The Lord said unto Abraham, "I
will establish my covenant between me and thee,"[5] in terms which refer
not to the covenant as if it were exclusively a law. Nor does the Lord
promise to make with any a law, though he has given his promise to make
with his chosen ones a covenant.

This relation with God, as a covenant, has parties. Both by the Lord and
by his people in Christ, it is as a covenant mutually entered into. "I
will say, It is my people; and they shall say, The Lord is my God."[6]

Besides having parties,--one essential of a covenant in its proper
acceptation, this relation with God has conditions. On the part of the
High and Holy One, these are the promises of good for believers made in
the Covenant of Redemption, and made known in the revelation of the
Covenant of Grace. Like the light of heaven continually beaming down
upon our world; like the sound of many waters falling on the ear, these
continuously are fully and freely addressed in the gospel. And like the
beams of the sun appropriated and reflected by the dew of the morning,
and the rain and snow that come down from heaven drunk in by the earth
prepared for it, these are accepted; and thence shines forth the beauty
of holiness, and appear those fruits of righteousness which are by Jesus
Christ unto the glory and praise of God. "Incline your ear, and come
unto me; hear, and your soul shall live; and I will make with you an
everlasting covenant, even the sure mercies of David."[7] On the part of
the believer, his faith and imperfect obedience, though necessary, are
not a condition. His title to acceptance is founded on the perfect
righteousness of Christ. In reference, not merely to the actual
righteousness wrought in him, but also to the condition of that covenant
on which he lays hold, which was fulfilled on behalf of all the children
thereof, he says, "In the Lord have I righteousness and strength."[8]

This relation is the Covenant of Grace. It was revealed as God's
covenant. It is that covenant which God established with Noah, which he
made with Abraham, sware unto Isaac, confirmed unto Jacob for a law, and
to Israel for an everlasting covenant. It is none other than that
covenant which was confirmed of God in Christ, of which Jesus is the
Mediator, and which has been commanded for ever.

Covenanting in civil life is the exercise of entering into a covenant
engagement, or of renewing it.

The _term_ is almost wholly confined to Covenanting with God, and shall
be so used. In the ordinary intercourse of men the _practice_ is common:
in religion it is essential.

Covenanting is the exercise of either entering, in an individual or a
social capacity, solemnly and formally in to the Covenant of Grace, or
of renewing it.

From the definition it follows, that by Covenanting men do make a
covenant with God. The renovation of a covenant is not less a covenant
than was the original bond. In Covenanting is given that acquiescence
in the conditions of the Covenant of Grace which is an essential of a
covenant, and the free offer to enter into it being continued,
acceptance in the service is enjoyed. As certainly, therefore, as that
called the Covenant of Grace, is in _reality_ a covenant, is every
lawful engagement entered into by solemnly Covenanting with God
possessed of the character of a covenant.

But such a covenant is not distinct from the Covenant of Redemption, nor
from the Covenant of Grace. It is dependent on that covenant as made
with the Mediator, and consistent with it as established with men. In
all the three cases, the God of grace is one of the contracting parties.
In the Covenant of Redemption, the Redeemer himself, as the surety of
the elect, was the other. In the Covenant of Grace, the people of God
united to Christ, and drawing near to God through him, are the other
party. And in the case of personal or social covenanting, that party may
be an individual or a joint number, approaching in dependence on the
grace of Christ. The promise of the Covenant of Redemption was, a people
elected to the blessings of time and eternity, these blessings
themselves, and all the countenance which the surety should receive in
fulfilling his work of righteousness, and all the glory that should come
to him as the Mediator--God and man--in obtaining for his people and
bestowing upon them the benefits of the great salvation. In all the
three cases, that promise in all its extent is exhibited. In the
Covenant of Redemption, that promise was made to the Redeemer himself.
In the Covenant of Grace, and in every covenant with God into which his
people by taking hold upon that covenant may enter, it is an object of
their faith. The blessings of time and eternity constitute the part of
the promise offered to believers, through Christ. But in taking hold
upon that covenant, they testify to their satisfaction with that part of
the promise that peculiarly belongs to the Saviour, and accept of the
benefits offered to themselves. In all the three cases, the
righteousness of Christ is the sole ground on which a title to the
promise can rest. In the first case, it is that righteousness as wrought
out by him. In the others, it is that righteousness imputed through
grace to each believer. In all, obedience to the law of God is required.
In the first, Christ gave that perfect obedience infinitely meritorious,
which, along with his sufferings of infinite value, constituted his work
of righteousness. In the Covenant dispensed, all duty is incumbent on
those under it, to be discharged so as to afford not a ground of merit
before God, but at least a testimony to the perfection of his laws. And
all duty may be frequently engaged to, and special duties in given
circumstances, as they present themselves, may be made the subject of a
solemn covenant promise to God. Hence, a covenant made in the exercise
of Covenanting, is a covenant not essentially new. As members of one
glorious body united to Christ, the Head, all believers are in the
Covenant of Grace. But their exercises in regard to that covenant,
though in spirit essentially one, do in their number, and variety, and
form, greatly differ. And of these exercises, none are more
distinguished from one another than their solemn covenant engagements.
Some with greater or less blame renew these seldom. Others faultily
refrain altogether from renewing them in their social capacities. But
when these are made and renewed with due care, there is, according to
circumstances, a great diversity in their character. Each engagement has
its own peculiar features; though each is associated with all the others
in presenting some aspect of none other Covenant than that of Grace.

God's covenant is the Covenant of Redemption; or the Covenant of Grace;
or a covenant with God, made in the actual exercise of Covenanting.

A covenant with God is a form of expression that will be applied only to
the last of these cases.

It must be admitted that the formal exercise of Covenanting is not
indispensably necessary in order to the attainment of an interest in the
Covenant of Grace. Through God's free favour, and not because of any
service, however dutiful, that could be performed, are any brought into
this relation. Many go the whole round of religious services, and yet
remain uninterested in the benefits of salvation; while others, whose
external privileges are by no means so abundant as the privileges
enjoyed by those, may be enabled to cleave to God's covenant. It is
God's prerogative to make efficacious what means of grace he will; and
when and in what measure he will, to give them effect. The types and
symbols of a former period were blessed to the souls of men, as well as
the fuller revelations of succeeding times. And ordinances which in due
time were to pass away, were, during the term of their appointment, to
be acknowledged by the extension of his grace to those who waited on
them, as well as the institutions to follow in their room. And sinners
in every variety of circumstances have been brought into covenant with
God. When the gospel is preached to the young--unfitted to apprehend for
the time being the nature or design of some institutions of Divine
grace--the Spirit of God may lead them to accept of the offered Saviour.
Or when the glad tidings of salvation are proclaimed, not merely to
those favoured by the advantages of education and christian society, but
even to the most untutored and degraded of the family of man, a willing
mind may be vouchsafed from above to rely upon him. Then the blessings
of his covenant are apprehended and accepted. And though many who
profess to seek these good things, may, by reason of unbelief, fail to
obtain them, they will afford to such objects of sovereign mercy, as the
chosen of God, increasing reasons of gratitude and joy. Only they who
are without Christ, are aliens from the commonwealth of Israel and
strangers from the covenants of promise. All who are in him, though once
like those, who were sometimes afar off, are made nigh by his blood. It
is by faith in Christ that men become the children of God. While waiting
on any of the means of grace, elect souls may, for the first time, be
enabled to exercise it; and then, even at that time, becomes theirs the
inheritance of the promise.

God's covenant may, for the first time, be entered into in the exercise
of Covenanting. It cannot be entered into at any time but by faith--an
element essential in covenanting. But it may be primarily laid hold upon
in some instances in the formal performance of that exercise. An
individual may wait on the ordinances of Divine grace, not being in
covenant. He may have been plied by the expostulations of the servants
of Christ, because of continuing regardless of the offers of mercy, not
having acceded to them. The exercise of entering into covenant with God
may have been pressed upon his attention. He is doubtful whether or not
he has received the Lord Jesus. In reality he has not acted faith upon
him. He studies the subject of Covenanting, endeavours to examine the
claims which the exercise has upon him. He is convinced of sin, but has
not been converted. He feels himself acted on by the fear of wrath, and
drawn by the desire of good to cast himself upon the care of the
Redeemer. He essays the work of preparation. God is leading him on by
the common operations of his Spirit, though still he is in darkness. He
endeavours to bring himself up to the resolution of giving himself away
to God. Corruption within, however, opposes his purpose. Yet he is
urged forward to an exercise which, if performed in a proper spirit,
would be accepted, but which, of himself, in his present condition,
notwithstanding all his fears and desires, he cannot enter upon aright.
He attempts to pray and make supplication--yea, even he endeavours to
perform the service. Strength is given him to do it with acceptance;
and, through marvellous grace, he stands among the children of the
Covenant! He might have been still left to himself; his promises might
have been insincere, and the covenant which he professed to make with
his lips he might have profaned. But though at the commencement of his
exercises there was no gracious emotion felt by him, he was led by an
overruling Providence to adopt means of seeking Divine favour which God
should bless. He was brought from the dream of desire to the reality of
enjoyment; from the state of one in darkness, groping his way, to the
light to which, by his own efforts, he could not have come; from the
paralysis of moral imbecility to the strength which enabled him to
stretch out his hand and take hold on God's Covenant.

Or, when the people of God may direct their faces to the work of
renewing their covenant engagements with him, some who might formerly
have been far from God may be led to the use of preparatory means, and,
when the time of Covenanting arrives, find themselves, for the first,
gifted with strength to pledge themselves to his service, and thereafter
feel themselves associated by ties indissoluble to his people, and
blessed with the covenant heritage of those who fear his name.

Such are not mere suppositions. They are consistent with the ordinary
procedure of God in extending grace to those who wait upon his
ordinances, however unworthy they may have been before. They are in
harmony with the spirit of the expression _to take hold_ upon the
Covenant of God--which obviously implies, according to the state of
those to whom it is applied, one or other of two things:--to engage to
the service of the Lord by covenant; or to renew such an engagement; and
are warranted by such statements as the exhortation, "Come and let us
join ourselves to the Lord in an everlasting covenant, never to be
forgotten." Such an address may be made either to the wicked or to the
righteous.--To the wicked, that they may, with their whole heart and
soul, depart from the evil of their doings, and give themselves to the
Lord; to the righteous, that they may so give themselves again; to the
wicked, that they may prepare their hearts to seek God--but not by any
effort of their own in a legal spirit, to commend themselves to him, and
then to enter into his covenant; and to all, that in a becoming frame of
mind they may take hold upon it. Whether or not many are brought to God
in such circumstances it may not be easy to decide; yet it cannot be
affirmed that none in this manner are joined unto him. To engage in the
exercise of Covenanting with the hope of being converted, is to act
under a misapprehension of its design; but who can say that God does
not, when this is practised, bring to himself? None could have any
encouragement to perform the service, were they satisfied that they
would not act sincerely in it; but to perform it they are not the less
called to make preparation. None can be accepted in the exercise but the
covenant children, but the most abundant reasons there are why all
should attempt it; and who can tell what God will do in a season of
grace?

In Covenanting, if God's covenant has been laid hold on before, it is
then again solemnly acceded to or renewed. It is the people of God, not
the wicked, who covenant. "Unto the wicked, God saith, What hast thou to
do to declare my statutes, or that thou shouldest take my covenant in
thy mouth?"[9] The wicked, as in the former case, may be brought, in the
use of means, to attempt the exercise, but if in that they are accepted,
in the character of new creatures they perform it; but if the change
produced upon the state and character does not take place at the moment
of Covenanting, but before it, then the exercise is a renewal of the
covenant. When, therefore, those who have been, for a period long or
short, the people of God, engage in this, they transact a renovation.
The young believer who performs the exercise does this, though his age
in grace may not exceed a few days or hours of the blessed life. This,
the Christian who has long been in progress towards the inheritance
above promised in the covenant, going into that performance, effects.
This renewal all the saints of God do make, when in any circumstances
they draw near to him to consecrate themselves and all that concerns
them to his service.


THE VOW.

A vow falls to be considered in connection with the subject of
Covenanting.

"A vow is of the like nature with a promissory oath, and ought to be
made with the like religious care, and to be performed with the like
faithfulness. It is not to be made to any creature, but to God alone;
and that it may be accepted, it is to be made voluntarily, out of faith
and conscience of duty, in way of thankfulness for mercy received, or
for the obtaining of what we want; whereby we more strictly bind
ourselves to necessary duties, or to other things, so far and so long as
they may fitly conduce thereunto."[10]

A vow is made to God alone. In various passages of Scripture, it is said
explicitly to be made to the Lord. David "vowed unto the mighty God of
Jacob."[11] "Israel vowed a vow unto the Lord."[12] In others it is
manifest from the connection that the vow was made to the Lord. "Jacob
vowed a vow, saying, If God will be with me, and will keep me in this
way that I go, and will give me bread to eat, and raiment to put on, so
that I come again to my father's house in peace, then shall the Lord be
my God: and this stone, which I have set for a pillar, shall be God's
house: and of all that thou shalt give me, I will surely give the tenth
unto thee."[13] Hannah addressed him to whom she vowed, "O Lord of
Hosts."[14] In only one passage of Scripture are any represented as
vowing to another than God himself,[15] but there the judgments of God
are threatened on them--vowing vows to the queen of heaven, as guilty of
idolatry. And even some who had been idolaters, so soon as they were
taught the claims of Jehovah upon their obedience, made vows unto
him.[16]

A vow is a solemn promise to God. It is explicitly described as such.
"That which is gone out of thy lips thou shalt keep and perform: even a
free-will-offering, according as thou hast vowed unto the Lord thy God,
which thou hast promised with thy mouth."[17] It is of the like nature
with a promissory oath. "If a man vow a vow unto the Lord, or swear an
oath to bind his soul with a bond; he shall not break his word, he shall
do according to all that proceedeth out of his mouth."[18] And from the
fact that vows, by sacrifice and thanksgiving and otherwise, were paid
to the Lord, this appears. "O Judah, keep thy solemn feasts, perform thy
vows."[19] "So will I sing praise unto thy name forever, that I may
daily perform my vows."[20]

A vow is to be made voluntarily. The verb ([Hebrew: nador]) translated
_to vow_, in its literal acceptation means to beat out grain from the
sheaf on the thrashing-floor: hence, as the corn is thus scattered, it
came to signify to scatter, or to be liberal; and thence, finally, to
offer willingly and freely. The noun ([Hebrew: neder]) accordingly is
put to denote the act of offering, or of making a promise, to God, and
also what in this is spontaneously offered or promised. Moreover, in a
passage formerly quoted, it is described as a free-will-offering. The
vow is sometimes made in a spontaneous effusion of gratitude. Thus David
sware unto the Lord, and vowed unto the mighty God of Jacob, after the
Lord had given him rest round about from all his enemies.[21] Often it
is made in order to obtain some benefit. "I will go into thy house with
burnt-offerings; I will pay thee my vows, which my lips have uttered,
and my mouth hath spoken, when I was in trouble."[22] And like that of
Jacob at Bethel, who was overpowered with the vision of the ladder, and
desirous of obtaining the promise there made to him, a vow may not
unfrequently proceed from both gratitude and hope.

A vow must not be inconsistent with the requirements of the Divine law.
What the Lord hath forbidden, he will not accept. "Cursed be the
deceiver, which hath in his flock a male, and voweth, and sacrificeth
unto the Lord a corrupt thing."[23] To promise to him what is beyond our
power, is to mock him. Some vows of females and children were not
accepted, because such interfered with services due by them to their
families, over which, in things lawful, their husbands and fathers had
supreme power.

A vow is never made but in the exercise of Covenanting. The vow which
Jacob vowed at Bethel was made upon the reception of God's gracious
covenant promise there tendered to him. Again, "Israel vowed a vow unto
the Lord, and said, If thou wilt indeed deliver this people into my
hand, then I will utterly destroy their cities."[24] In this manner at
Hormah, they testified that they agreed to that promise of the Covenant
that had been made at Sinai, which is expressed in the words, "Behold, I
drive out before thee the Amorite, and the Canaanite, and the Hittite,
and the Perizzite, and the Hivite, and the Jebusite,"[25] and thus made
a covenant. From the words, "If a man vow a vow unto the Lord, or swear
an oath to bind his soul with a bond," it may be concluded that either a
vow taken, or an oath, binds the soul. That the former binds the soul is
most manifest from the language, "Every vow of a widow, and of her that
is divorced, wherewith they have bound their souls, shall stand against
her."[26] The bond is a covenant bond, for it is said, "I will cause you
to pass under the rod, and I will bring you into the bond of the
covenant."[27] The word ([Hebrew: masoreth]) for _bond_, in the later
prophet is a co-derivate with that ([Hebrew: issar]) for _bond_, used by
Moses, and has the same import.


THE OATH.

The OATH also claims consideration as related to Covenanting.

"A lawful oath is a part of religious worship, wherein, upon just
occasion, the person swearing solemnly calleth God to witness what he
asserteth or promiseth; and to judge him according to the truth or
falsehood of what he sweareth. The name of God only is that by which men
ought to swear, and therein it is to be used with all holy fear and
reverence: therefore to swear vainly or rashly by that glorious and
dreadful name, or to swear at all by any other thing, is sinful, and to
be abhorred."[28]

To SWEAR is to give or use an oath. "The men said unto her, we will be
blameless of this thine oath which thou hast made us swear."[29] "I will
perform the oath which I sware unto Abraham."[30] And to make, or to
enter into an oath, being the same as to give it, each of these is also
to swear.

It is by the Lord, or by the name of the Lord, and by him alone that all
ought to swear. One of the verbs ([Hebrew: aloh]) in the Hebrew which
denote _to swear_, would seem to be derived from a word ([Hebrew: El])
which signifies God, and accordingly refers to the making of an
affirmation by using the name of God.[31] And the corresponding noun
([Hebrew: alah]) for _oath_, in like manner bears literally a meaning
expressive of a means of calling on that holy name. Both occur in the
sacred original of the passage. "If any man trespass against his
neighbour, and an oath be laid upon him to cause him to swear, and the
oath come before thine altar in this house: then hear thou in
heaven."[32] And where a verb of a different origin is employed, the
same is manifest. Abraham said unto his eldest servant of his house, "I
will make thee swear by the Lord, the God of heaven and the God of the
earth."[33] The Lord himself said, "Ye shall not swear by my name
falsely."[34] And explicit is the injunction, "Thou shalt fear the Lord
thy God, and serve him, and shalt swear by his name."[35] Nor is an oath
to be made by the name of any other. "Men verily swear by the greater;"
and therefore lawfully by God alone. The names of the gods of the
heathen were not even to be mentioned; and hence were not to be used in
making an oath. Nay, the Israelites were explicitly forbidden to swear
by them. Nor by any creature, and consequently not by the name of such
ought any one to swear. "Swear not at all: neither by heaven; for it is
God's throne: nor by the earth; for it is his footstool: neither by
Jerusalem; for it is the city of the great King. Neither shalt thou
swear by thy head, because thou canst not make one hair white or
black."[36]

The expression, _the Lord liveth_, is a form of the oath. "Though they
say, The Lord liveth; surely they swear falsely"[37] "Thou shalt swear,
The Lord liveth, in truth, in judgment, and in righteousness."[38]

An oath is sworn with the lifting up of the right hand. In vision
presented before Daniel, the man clothed in linen "held up his right
hand and his left hand unto heaven, and sware by him that liveth for
ever."[39] John declares, "the angel which I saw stand upon the sea, and
upon the earth, lifted up his hand to heaven, and sware by him that
liveth for ever and ever."[40] The right hand is principally used among
men in general; and accordingly, as when neither hand is specifically
mentioned in any case, the right is understood, so we may conclude that
the oath was made by the angel while he held up his right hand. The Lord
sware "by his right hand, and by the arm of his strength."[41] He
sometimes speaks of his promise to give the children of Israel the land
of Canaan, as being made by swearing, and at others, as made by the
lifting up of his hand.[42] And accordingly, like Abraham, who in
lifting up his hand in reference to the goods that had belonged to the
king of Sodom, unquestionably sware an oath, all who warrantably swear,
make oath with the right hand lifted up towards heaven.

The swearing of an oath is a devotional exercise. Every act performed in
holding intercourse with God is religious; and therefore this. The
performance of it is introduced along with that of other actions that
certainly imply the rendering of religious homage. "Thou shalt fear the
Lord thy God, and serve him, and shalt swear by his name." It is
included in the exercises that embody the worship of God. Parallel to
the last quoted passage is this which follows. "Him shall ye fear, and
him shall ye worship, and to him shall ye do sacrifice." To swear by his
name is not to do sacrifice; and is therefore to perform another part of
his worship. The oath was wont to come before the altar of the Lord,
where sacred services alone should be performed. As a form of calling on
the name of God, it was associated with the exercise of giving thanks to
him, and is regarded as a tender of devout obedience to him by him who
said, "Unto me every knee shall bow, every tongue shall swear."

In the oath is implied a condensed adoration. It is made to God as
distinguished from every creature, and recognises the whole revealed
glory of his character. Whatever be the warranted form of the oath, it
is made to the same all-glorious Being, and presents to him one
celebration of his infinitely transcendent excellence. Declaring to him
that the Lord liveth, it owns his wondrous self-existence. Offered to
Him that liveth for ever and ever, it celebrates his eternal
pre-existence and existence to eternal ages. Presented to him as God, it
acknowledges that infinitude of perfection which none can by searching
find out, but all moral creatures are bound to adore--the
incomprehensible Spirit whom, though infinite in being, no man hath
seen, nor can see. Addressed to him as the God of heaven and of the
earth, it hails with reverence the overwhelming display of might
omnipotent, wisdom boundless, goodness unlimited, and sovereignty
absolute, made in the creation and upholding of matter and immortal
spirits--and the holiness, justice, goodness, and truth evolved in the
constitution of all created things. Made by his name as Lord of all, it
gives acknowledgment to his infinitely wise and sovereign allotments to
angels and men--to his undivided sovereignty over the numerous hosts of
creation--to his title to the universal homage and continued obedience
of all--to the glory of the adorable Lawgiver to heaven and earth, the
present witness and future judge of his moral, though rebellious
subjects--and to the unimpeachable rectitude of an administration that
comprehends heaven, and earth, and hell, and extends from the origin of
creatures to eternity. Sworn to him as the Amen, his truth and
faithfulness keeping mercy and truth from generation to generation with
gratitude it proclaims. And however used, it recognises him as the
avenger of the oppressed, the friend of those who keep the truth, and
the just God taking vengeance upon those who dishonour his name, or
otherwise transgress his commands. But, above all, it gives honour to
him as the God of salvation. To his sovereign mercy in providing
deliverance for men from the days of eternity; to his sovereign kindness
in proclaiming himself as a Saviour, and holding intercourse with men in
order to their recovery from a state of condemnation; to his wondrous
grace displayed in the government of all things for the good of his
church, and in affording means of a reverential appeal to himself in the
duties of religion, and especially in swearing by his name, it gives
testimony in a manner peculiar to itself. Heaven, earth, and hell--the
past, the present, and the future--the time that now is, the final
audit, and an endless eternity--and above all, God himself, who can be
compared with none other, at once it recognises as present. How solemn
the performance of the act! God it invokes in every aspect of his
character. More fully than any other exercise, his perfections and
administration it contemplates, and in a manner all-important shows
forth his praise.

The oath is a solemn appeal to God, invoked as witness, that some
statement made is true. The declaration may be an assertion concerning
fact, or a promise. No creature, besides the being that gives the oath,
may know certainly whether the statement be true or false; but God
always knows, and he is called upon in this, as knowing the truth. In
every case in which it is used, whether in secret or in public, it is
the most complete evidence that can be afforded of the sincerity of
those who swear; and in public, it is the highest satisfaction
concerning any averment that men could demand. It is used to give the
weight of God's testimony to show that a given statement is made in
truth.

In the swearing of a lawful oath, a covenant with God is made by the
party that swears. Whatever be the nature of the responsibility
connected with the act engaged in by whomsoever, it cannot be doubted
that an unregenerate person cannot be accepted in it; but a true
Christian in making oath lawfully, will be approved before God. To swear
in suitable circumstances is the duty of all; but it is the privilege of
those only who are in covenant with God. When the oath is given to
confirm an assertion, it is sworn in confirmation of a covenant with
God. First, when used, not in giving evidence before men, but in
religious exercises strictly personal, the oath is never sworn but to
confirm truth. An assertion made before God in giving adherence to
truth, is an acquiescence in it, and being uttered in accordance with
the requirement that truth be spoken, and implying an engagement to
abide by it, is a solemn declaration of obligation to God. The Covenant
of Grace presented under some aspect is thus agreed to; a covenant is
made, and the swearing of the oath is its ratification. In these words,
Israel were invited to take hold on God's Covenant. "If thou wilt
return, O Israel, saith the Lord, return unto me; and if thou wilt put
away thine abominations out of my sight, then shalt thou not
remove."[43] And the oath prescribed for them on returning was
explicitly an averment of truth. "Thou shalt swear, The Lord liveth, in
truth, in judgment, and in righteousness." Likewise, to swear at any
time devotionally, "the Lord liveth," is most solemnly to acquiesce in
the injunctions to believe upon him which his word contains, and thus to
accede to his Covenant. And what is true regarding such an
acknowledgment of him as the ever-living One, obtains regarding the act
of swearing to him for the purpose of attesting any other important
truth. To swear to the truth of any declaration, is to swear to him as
the God of truth, and accordingly by covenant to take hold upon him as
such. Secondly, when the oath given to confirm an assertion is required
by men having a right to claim it, those call upon the party to be
sworn, to promise to them to speak the truth, and to invoke God to
witness that the truth is spoken. The juror agrees to the demand, he
accepts the condition, that his word and oath will be relied on, and he
in giving his oath at once comes under a covenant obligation to man to
speak the truth, and confirms his promise by an appeal to the God of
truth. Thus, in a court of justice, or before a church court, a witness
makes in reality a compact with the lawful authority that requires his
oath, and swears in confirmation of his engagement. It is of equal
consequence to the present argument whether he swear to the truth of a
statement made before the taking of his oath, or first give his oath,
and then make his promised representation. In the latter case, which is
the most common, there is most manifestly made a covenant transaction
between the witness and those in authority; but in the former, there is
constituted an engagement not less really of a covenant character.
Although, as in the case of giving an _affidavit_, the assertion may
seem to precede the oath, yet, in reality, that is not accepted, and
therefore is not completely made till the oath be given: and
consequently, as in the other case, the assertion is that which is
promised in the oath. In each, the witness comes under an engagement to
speak the truth. It is one indeed generally of a short period, yet not
on that account the less an engagement. In giving his testimony, he
fulfils his covenant promise; and its effects in settling controversies,
or leading to the execution of justice, may not be less important than
those of a covenant, the fulfilment of the conditions of which might
occupy a much longer time. Nor, when an oath is claimed and received by
those in authority, is there a covenant made merely among men; but also
by the juror, a covenant is made with God. The law of God requires the
fulfilment of every lawful promise made by man to man; a simple promise
to man, however, though God may be acknowledged in it, is not strictly a
promise to Him. But by the appending of an oath, God is at once appealed
to as a witness and judge, and as a party to a covenant between the
juror and himself; and an obligation to God, as well as an engagement to
men, is explicitly constituted. Were it not so, how could the addition
of the oath by the juror increase the security given in the simple
promise, and the Lord be called to judge him according to the truth or
falsehood of what he might swear?[44] Under one aspect, the engagement
with men entered into by swearing to the truth of an assertion, is
different from the relation to God into which by swearing the juror is
brought. Viewed as a covenant among men, God is not properly a party to
it, but a witness. But those who require the oath being possessed of
power deputed to them from above, the same engagement may be also
considered as a covenant made with God by him who swears. The engagement
viewed in the former light, appears as affording the matter of a
covenant between the juror and Him by whom he swears; but, contemplated
in the latter, stands forth as one made with God, through the
instrumentality of his servants. The oath is sworn to himself; but He,
and those whom he hath vested with office, will demand the fulfilment of
it.

When the oath usually represented as promissory is sworn, a covenant
with God is thereby made. When such an oath is sworn to confirm a vow to
God, made not before men, most manifestly a covenant with Him is
constituted; but no less is a covenant with Him entered into when such
an oath is given to men. By this species of oath is generally understood
that which is used in reference to obligation to be fulfilled in the
more or less distant future. It has been shown, that even the oath given
to confirm an assertion, belongs to this class. Accordingly, all kinds
of oaths are generally promissory. But while both species may not be
implemented in some cases till the far distant future, some of an
assertory nature may be performed at the time when they are sworn.
Evidence has been given, that the latter kind of oaths, viewed as
promissory, brings under an engagement to God. That both do so, even
when taken by men, moreover farther appears. A vow is essentially a
promise made to God, but to none other; and the fulfilment of the vow is
required, at least in virtue of the making of it.[45] But not less does
God require what is promised to another by oath, than what is vowed to
himself. The vow binds the soul with a bond which cannot be else than
the bond of a covenant with God; but that bond also which is made by
swearing an oath to bind the soul being spoken of in the same manner as
the bond made by the vow, cannot be another than the bond of a covenant
with him.[46] God is properly a party to the covenant made in vowing to
Him. When an oath is sworn at the desire of men, they are a party to the
covenant that is entered into by him who swears; but God is party to a
covenant that is also thereby made; and when the oath is sworn in secret
to God, He alone is a party to the covenant into which the juror enters.
In all the cases God is a party to a covenant to which he who swears is
the other. Again, though Christ forbade unlawful swearing, yet when he
says, "Again, ye have heard that it hath been said by them of old time,
Thou shalt not forswear thyself, but shalt perform _unto the Lord_ thine
oaths: but I say unto you, Swear not at all,"[47] he does not teach that
the oath, when properly sworn, is not to be performed to God, but rather
intimates, that when He is properly appealed to in swearing, he is
thereby contemplated as having addressed to him a solemn promise or vow,
the fulfilment of which he will demand. A severe penalty followed the
non-payment of the vow,[48] and the punishment due to the
non-performance of an oath sworn, even to men, is represented as
incurred by failing to fulfil a covenant obligation to God himself. The
children of Reuben, and the children of Gad, and the half tribe of
Manasseh, sware thus to their brethren of the children of Israel, "The
Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall
know, if it be in rebellion, or if in transgression against the Lord,
(save us not this day,) that we have built us an altar to turn from
following the Lord, or if to offer thereon burnt-offering, or
meat-offering, or if to offer peace-offerings thereon." And testifying
to their conviction that a failure in the fulfilment of their promise
would be a breach of an engagement to God himself, they said, "Let the
Lord himself require it."[49]

Accordingly, the giving of the "oath for confirmation", whether of a
statement of fact or of a promise to be fulfilled in the future, is in
every case a taking hold on the covenant of God. There is every possible
variety in the matter of the engagements made by oath, but not one of
them is disconnected from a covenant with him. As the hand given among
men was in every age a pledge of friendship--the maintenance of which is
so palpably a design of a covenant, and betokened always an accession to
conditions of peace; as when the hand was given on the occasion of
swearing an oath, a covenant was wont to be made,[50] so when the hand,
which, when lifted up in devotion, points out always reconciliation with
God, in swearing is held up towards heaven, a sign that a covenant is
being made with him is thereby given.

Hence, when men, in making a league or covenant with one another,
lawfully vow or swear to the Lord, they Covenant with him--and this is,
moreover, corroborated by the Scripture account of some such covenants.
The covenant between Jonathan and David, made by swearing unto God, is
denominated a "covenant of the Lord."[51] The covenant of marriage, made
by vowing or swearing to the Lord, is recognised as the covenant of
God.[52] A covenant between God and each of these different parties must
therefore have been made. One reason of these designations of such
covenants is, that they were according to God's appointment; but it
would be absolutely gratuitous to deny that there is this other
reason--that those who sware in each case, by swearing came under an
engagement to the glorious Object of all worship to fulfil the promises
made by them to each other. Though marriage be not a sacrament, yet it
is universally admitted to be solemnised either by the making of vows or
by swearing to God; and if this covenant, and all others that are
ratified by oath, afford not the matter of covenants with God entered
into by the parties, there is not afforded by the scriptural forms of
transactions with God concerning things essentially religious, that are
ratified by oath, the least evidence of their being covenant engagements
to him. A covenant transaction among men concerning lawful things civil,
if ratified by oath, has the solemnity of an exercise that carries along
with it an engagement, of its own nature, to God, not less than an
exercise of Covenanting concerning things civil and religious, or
concerning things exclusively religious. Nor is it any valid objection
to the sentiment that every covenant--not excluding those that are
civil--which is ratified by an oath, is to be fulfilled, in virtue of an
engagement or vow to God made by the oath, that the designation of "a
covenant of God" was applied to covenants confirmed by swearing, which
were not kept, and probably had not been made in sincerity.[53] The
transactions with God in such cases are designated by what they
professed to be, and ought to have been: and with those who dishonoured
God in conducting them it became Him to deal accordingly.

From the foregoing statements regarding the oath, there may be deduced
the two following conclusions:--

First, That the civil or moral use of the oath, in the intercourse of
society depends wholly upon its spiritual character. The oath of an
atheist or unbeliever is not necessarily of any value. The individual
who cherishes no sense of responsibility to God for his actions will not
always, if at any time, scruple to swear falsely. When a witness is not
impressed with the fear of God, his oath is of no more value than his
simple affirmation: both may be true, but no security is afforded by his
character that both are not wrong. In civil and moral life, the
presumption that a witness is competent is based at least upon the
profession which he makes of a regard to Divine truth: and though many,
even while they tell the truth, swear without reverential feelings to
Him whose dread name they use, their evidence or engagement of whatever
kind is estimated as trust-worthy, only because it is supposed to be
accompanied with the oath religiously employed.

Second, That the oath is distinct from the vow. The vow is a solemn
promise to God. He is properly a party to the covenant entered into in
making it; and it may be made either on occasions of entering into
engagements with men, or in other circumstances. The oath is an appeal
to God; it may be made on occasions of covenanting, whether he be
properly the party or not, and is an invocation of him, that he may
witness and judge concerning a transaction entered into either with
himself, or with himself and also with others. The vow is essentially a
promise, but is made to God, who must be viewed necessarily as a witness
to a transaction with himself; and, consequently, though the name of God
may not be used in making it, as it is employed in the act of swearing
an oath, yet, when it is made, the exercise of swearing is implied; or,
every vow to God implies the giving of an oath, or the act of swearing
by his name. The swearing of an oath always brings under obligation to
God, and therefore always includes the making of a vow. When men
covenant with one another, and appeal to God by oath, they come under an
engagement to him, and also an engagement to one another; or, they vow
and swear to God, and promise and swear to one another. When men in
secret swear to God, what they swear to do, or the matter of their oath,
is a vow; and their oath is sworn in formally calling on him to witness
the making of their vow, and to judge them should they not fulfil it.
When men covenant with one another and vow also to God, their vow
carries along with it an oath, or the calling of God to act as witness
and judge. The apprehension that God will punish for not making
fulfilment to him accompanies equally the oath and the vow. In both is
implied what may be denominated not properly an imprecation, but rather
an acknowledgment of the justice of God's procedure in punishing should
the engagement not be fulfilled. Both the vow and oath are made _to_
God. The oath, besides, is made in the use of the name of God. When an
oath is enjoined, so is a vow; for that which is promised to God in the
oath is a vow. And as every vow is addressed to God--who is necessarily
a witness and judge of the transaction and the offerer--every command
enjoining it includes a mandate to use the oath.


CONFESSION.

The term CONFESS, and the corresponding word CONFESSION, are employed in
reference to the subject of Covenanting. The former of these is
sometimes used in regard to God as an object, and sometimes in reference
to men. To confess to God, or to the name of God, means to perform
services which include among them the exercise of Covenanting. In more
than one passage of the prayer of Solomon, at the dedication of the
temple, it denotes _to Covenant_. He said, "When thy people Israel be
smitten down before the enemy, because they have sinned against thee,
and shall turn again to thee, and confess thy name, and pray, and make
supplication unto thee in this house: then hear thou in heaven, and
forgive the sin of thy people Israel, and bring them again unto the land
which thou gavest unto their fathers."[54] The sin to which the people
of Israel were peculiarly exposed was that of idolatry. For that they
were afterwards carried away from the land that had before been promised
in covenant to their fathers. In practising that they transgressed the
covenant.[55] When they should be restored they would take into their
mouth, instead of the names of idols, the name of God, and that by
taking hold upon his covenant.[56] Besides, the passage is parallel to
the following:--"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 God. 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."[57] Both passages refer to the same event--the
restoration of Israel. The exercise of confessing the name of God,
corresponds to that of joining to him in a perpetual covenant. The verb
([Hebrew: yadoh]--[Greek: exomologeomai]) in the Hebrew, when connected
with the name of God in different other passages, has the same import.
An instance from the Psalms is found in these words:--"Save us, O Lord
our God, and gather us from among the heathen, to give thanks (confess)
unto thy holy name."[58] The ground of the Psalmist's encouragement to
utter this prayer was, that the Lord remembered for his people his
covenant; and it could not be for less than that they should, after
their recal, take hold on that covenant, that he made supplication that
they should be gathered from the heathen. The verb in the Greek by which
the Seventy translate the Hebrew term, we should conclude, must
therefore sometimes have the same force. But that it frequently has in
the New Testament that signification, is manifest from the connections
in which it stands in portions of it that shall now be considered. We
read, "Now I say that Jesus Christ was a minister of the circumcision
for the truth of God, to confirm the promises made unto the fathers; and
that the Gentiles might glorify God for his mercy; as it is written, For
this cause I will confess to thee among the Gentiles;"[59] and conclude
that the vow here quoted from the Psalms, which should be adopted by the
people of God in the presence of the Gentiles, was, that they would
Covenant with him. It was the promises of that covenant, of which
circumcision was a sign, that Christ came to confirm. The Gentiles could
not glorify God for his mercy without cleaving to it; and it was by
believers making manifestations of attachment to that covenant, of which
Covenanting was one, that the Gentiles should be brought, in a manner
more or less explicit, to adhere unto it. Before proceeding farther, we
take the record of the infamous transaction between the chief priests
and captains, and Judas,--"And they were glad, and covenanted to give
him money. And he promised [Greek: exomologese]."[60] And we
consequently infer that the word which designates Judas' conduct in
completing his treacherous bargain, when used in a good sense, bears the
construction _to Covenant_. Again, we read, "God also hath highly
exalted him, and given him a name which is above every name: that at the
name of Jesus every knee should bow, of things in heaven, and things in
earth, and things under the earth; and that every tongue should confess
that Jesus Christ is Lord, to the glory of God the Father."[61] And we
remark, that to confess that Jesus Christ is Lord, from this appears to
be tantamount to an oath, and accordingly includes in it, _to Covenant_.
The passage is a manifest application to the Redeemer of the prophetic
words, "Unto me every knee shall bow, every tongue shall swear."[62] The
last words that remain to be considered are another quotation of the
same Scripture:--"For it is written, As I live, saith the Lord, every
knee shall bow to me, and every tongue shall confess to God."[63] They
follow the statement, "For we shall all stand before the judgment-seat
of Christ;" but they do not refer exclusively to the final judgment. As
the expression, "every knee shall bow to me," cannot be confined to that
alone, so neither can that which immediately follows. They appear to be
used to show that he to whom such homage by men shall be paid, will
preside at the future judgment; and accordingly intimate, that
throughout all time that homage shall be given. There is no reason
afforded in the whole passage to conclude, that the homage will include
in it less than all the services connected with the use of the oath.

Another verb ([Greek: omologeo]) in the Greek of the New Testament is
also rendered _to confess_. It is that from which the former, by the
addition of a prefix, which gives emphasis to the meaning, is derived.
It is used in the passage which describes the wicked promise of Herod to
Herodias--"Whereupon he promised with an oath to give her whatsoever she
would ask."[64] It therefore designates the act by which one enters into
an agreement or a covenant with another. It has that import in classic
writers among the Greeks. It is used by the Apostle in writing to the
Hebrews and to others, in such circumstances as to preclude the idea
that that meaning he did not attach to it. One case may be selected. "By
him therefore, let us offer the sacrifice of praise to God continually,
that is, the fruit of our lips, giving thanks (confessing) to his
name."[65] Confessing here is manifestly parallel to the offering of the
sacrifice of praise. The vow was frequently a sacrifice; and is the
making of the vow not included in confessing to his name?

When either of these terms in the Greek, without limitation, is
employed, and God is the object, it bears the meaning _to Covenant_. In
the cases supposed, each must be viewed as capable, severally, of every
interpretation that it bears in specific connections, and, consequently,
of the import that is contended for. The former, in these cases,
sometimes means to confess sins--at others, to confess gratitude, or to
give thanks--at others, to covenant; and at others, considered apart
from its connection, it may not appear to intimate specifically any one
of these in preference to the others. When thus indefinitely used, it
must be understood as designed to bear individually each signification.
Thus, the passages, "I will confess to thee among the Gentiles," "Every
tongue shall confess unto God," each intimate the acknowledgment of sin,
the giving of God thanks, and the exercise of Covenanting with him. The
latter of the terms is used indefinitely only when God is the object: it
is in the passage, "giving thanks (or confessing) to his name," the
signification of which from the context, has been considered.

When the object of confession in any passages is not adverted to, and
the subject of confession is not stated, _to confess_ there means, to
Covenant. That object must be either God, or men, or both. In those
passages it must be severally both; and, consequently, such bring before
us, not only the making of acknowledgments to men, but the making of
confession, according to its most diversified character, to God. This is
the case in the passage, "With the mouth confession is made to
salvation."

To _confess_ Christ signifies to Covenant. Its import is, to confess him
to men, and also to confess him to God. And the passage last quoted,
according to the interpretation given of it, proves that the latter is
to Covenant. When confession with the mouth is made to salvation, it is
Christ that is confessed. "If thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath raised him from
the dead, thou shalt be saved; for with the heart man believeth unto
righteousness, and with the mouth confession is made to salvation."[66]

_To make confession_ is to confess. The form of expression occurs twice
in the English version of the Old Testament, and the passages, according
to what has been shown, describe at once the exercises of confessing
sin, and of Covenanting. And that the former of the passages records the
latter of these exercises, moreover, is manifest; from the expressed
resolution of king Hezekiah, of which that passage recounts the
fulfilment. He said, "Now it is in mine heart to make a covenant with
the Lord God of Israel, that his fierce wrath may turn away from
us."[67] And the accomplishment was, "And the children of Israel that
were present at Jerusalem kept the feast of unleavened bread seven days
with great gladness: and the Levites and the priests praising the Lord
day by day, singing with loud instruments unto the Lord. And Hezekiah
spake comfortably unto all the Levites that taught the good knowledge of
the Lord: and they did eat throughout the feast seven days, offering
peace-offerings, and making _confession_ to the Lord God of their
fathers."[68] The other passage states the character of an exercise in
which Daniel as an individual engaged, and from its very structure,
independently of the conclusion to which we have otherwise come,
manifests him as taking hold on God's covenant, as well as acknowledging
sin. "I prayed unto the Lord my God, and made my _confession_, and said,
O Lord, the great and dreadful God, keeping the covenant and mercy to
them that love him, and to them that keep his commandments."[69]

The phrase TO PROFESS, is, when used in connection with godliness or
true religion, in the New Testament, equivalent to that _to Confess_. It
is a translation of one of the verbs ([Greek: omologeo]), which is
rendered also by the latter. To profess either the knowledge of God, or
godliness, or a good profession, or faith, or subjection to the gospel,
corresponds to the act of professing Christ. If performed to God, it is,
according to the import of the expression _confessing to him_, to
Covenant. If performed to men, it is to bear testimony to the truth. If
not represented as performed either to him or to them, it is to be
understood as being, according to their respective characters, performed
to both; and, accordingly, to be interpreted as not merely to testify to
the truth of God before the world, but also to engage in the solemn
exercise of Covenanting. The exercise of Covenanting is accordingly to
be understood as referred to in these scripture declarations:--"Whiles
by the experiment of this ministration, they glorify God for your
_professed_ subjection unto the gospel of Christ."[70] "They _profess_
that they know God; but in works they deny him."[71] "Women _professing_
godliness."[72] "And hast _professed_ a good _profession_ before many
witnesses."[73] "Let us hold fast the _profession_ of our faith without
wavering; for he is faithful that promised."[74]

The term PROFESSION, when used in the same connection, is equivalent to
the term _confession_; and hence includes in its import the exercise of
Covenanting. The proof of this which is obviously deducible from the
meaning of the word _confession_ is corroborated by the representation
which is given in the epistle to the Hebrews, of Christ as the high
priest of our profession. In this aspect of his character, the Redeemer
was a minister of the circumcision for the truth of God, to confirm the
promises made unto the fathers; and under this, taught the people to
manifest in every possible manner their attachment to God's
Covenant--duties which they would not have performed, if in making
confession to God they had not confessed their acquiescence in that
Covenant.


PERSONAL COVENANTING

Is an ACT OF ADHERENCE to God's Covenant. It is the definite exercise of
giving acquiescence to that Covenant in its whole character. It is not
simply acquiescing in that Covenant in the heart, but signifying that
acquiescence in a positive service. The Covenanting believer, like the
people of Israel with Josiah their king, in this exercise, stands to the
Covenant.[75] That party in this exercise takes hold upon the Covenant,
and cleaves to it; that is, not merely performs other services required
in the Covenant, but absolutely engages to it. And here, uses such
language as the words of Jacob, "The Lord shall be my God." But
particularly,

First, This is a solemn act approving of the way of salvation through
Jesus Christ. In every religious exercise an approval of this method of
restoration to the favour of God is implied; in this it is specially
intimated. To make that approval in this act there is afforded
encouragement. It was to Israel represented as about to engage in
Covenanting individually, that He who described himself, "The Lord, the
King of Israel, and his Redeemer the Lord of Hosts," made the appeal,
"Ye are even my witnesses. Is there a God beside me? Yea, there is no
God, (literally, rock.) I know not any."[76] This approval has been
explicitly declared in this exercise. To invite to the performance of
this act, there were used the words, "Return, ye backsliding children,
and I will heal your backslidings." And in Covenanting individually, not
less than socially, accepting the invitation, these said, "Behold, we
come unto thee, for thou art the Lord our God. Truly in vain is
salvation hoped for from the hills, and from the multitude of mountains;
truly in the Lord our God is the salvation of Israel."[77] The making of
this approval has been commemorated. Certainly not less in taking hold
on God's Covenant did David express his satisfaction in it, than in the
pleasing record given by him in these words, "He hath made with me an
everlasting Covenant, ordered in all things and sure: for this is all my
salvation, and all my desire."[78] And in all those circumstances in
which, by performing this act, the believer will declare himself to be
on the Lord's side, this approval will be made. "Then said Jesus unto
the twelve, Will ye also go away? Then Simon Peter answered him, Lord,
to whom shall we go? Thou hast the words of eternal life."[79]

Secondly. This is a solemn act of accepting Christ and all his benefits.
It has been performed by many who had previously known the grace of
God. The nation of Israel, when about to enter the promised land, were
generally a people who feared God.[80] They had heard of the promise
made to Abraham, "In thy seed shall all the nations of the earth be
blessed," and by faith must have been looking forward to the Messiah
thus foretold. But on the occasion of their renovation of God's Covenant
in the land of Moab, they were exhorted through Moses to make a _choice_
of Him as their life, and of that life which comes by Him alone.
"Therefore choose life, that both thou and thy seed may live: that thou
mayest love the Lord thy God, and that thou mayest obey his voice, and
that thou mayest cleave unto him; (for he is thy life, and the length of
thy days;) that thou mayest dwell in the land which the Lord sware unto
thy fathers, to Abraham, to Isaac, and to Jacob, to give them."[81]
David illustrating the practice of many, in special exercises performed
this. Take his record of one of these. "O my soul, thou hast said unto
the Lord, Thou art my Lord."--"Their sorrows shall be multiplied that
hasten after another god: their drink-offerings of blood will I not
offer, nor take up their names into my lips. The Lord is the portion of
mine inheritance and of my cup: thou maintainest my lot."[82] The vow
here is emphatic, being made against swearing to another god, and
intimating that the Lord, being his Lord, and the portion of his
inheritance and of his cup, had been received by him according to a
choice to which he still adhered. When Jesus appeared in the flesh, some
who had believed in a Messiah to come, and who were accordingly true
believers, in acts of Covenanting received Jesus as a Saviour that was
come. John, the forerunner, was sanctified from the womb; but after
Jesus had commenced his public ministry, that distinguished individual
on one occasion, seeing Him coming unto him, said, "Behold the Lamb of
God, which taketh away the sin of the world."[83] And this act of
appropriation, as well as of bearing testimony, he afterwards repeated.
Nathaniel was a believing expectant of the Messiah. Of him Jesus made
honourable mention when he said, "Behold an Israelite indeed, in whom is
no guile;" and he, immediately on perceiving proofs of his Divine
character, professed his acceptance of him. "Nathaniel answered and
saith unto him, Rabbi, thou art the Son of God; thou art the King of
Israel."[84] And Thomas and Peter, as instances of those who have
received him, testifying in the exercise of Covenanting to their cordial
acceptance of him, said in the solemn act of confessing his name, the
one, "My Lord and my God;"[85] and the other, in language implying the
same avouchment, "Lord, thou knowest all things; thou knowest that I
love thee."[86]

They receive the Father as a God in Covenant, who receive the Son; and
they receiving the Son receive the Holy Spirit--the Spirit of promise.
The acceptance of the Redeemer therefore is the acceptance of a
Three-one-God, as a Covenant God. In Covenanting, that acceptance is
made by the saints. And all things are theirs, and they are Christ's,
and Christ is God's. Of the Father as reconciled unto them, as having
drawn them to himself, and justified them, and adopted them into his
family, they accept in that exercise. In that, too, they accept of the
Redeemer as their prophet and king, and acquiesce in his priesthood held
on their behalf. And in that, the Holy Spirit, as the Spirit of Christ,
the Remembrancer, the glorious Agent who brings from death to life, who
illuminates the understanding, who gives comfort and consolation, and
who sanctifies, and proves the earnest of the purchased possession, they
solemnly accept. And, accordingly, all that sovereign mercy has done for
them, or wrought in them, or will accomplish on their behalf, in that
they solemnly receive.

Thirdly. This is a solemn act of renouncing the claims of the devil, the
world, and the flesh, upon the heart and life. When Christ is received,
Satan is cast out; actually by Divine power, and resolutely by the
subjects of Divine grace. And the resolution to abandon Satan and his
cause enters into the covenant engagement. "O Lord our God, other lords
beside thee have had dominion over us; but by thee only will we make
mention of thy name."[87] "Take away all iniquity, and receive us
graciously: so will we render the calves of our lips. Asshur shall not
save us; we will not ride upon horses; neither will we say any more to
the work of our hands, Ye are our gods." "Ephraim shall say, What have I
to do any more with idols?"[88] "What agreement hath the temple of God
with idols? for ye are the temple of the living God; as God hath said, I
will dwell in them, and walk in them; and I will be their God, and they
shall be my people. Wherefore, come out from among them, and be ye
separate, saith the Lord, and touch not the unclean thing; and I will
receive you, and will be a Father unto you, and ye shall be my sons and
daughters, saith the Lord Almighty."[89] The injunction, "Be ye
separate," inculcates not merely the performance of the act of
separating from what is evil, but the exercise of Covenanting to
accomplish it. The corresponding command in prophecy is, "Be ye clean."
And the verb in the Hebrew is that rendered by the term _purge_ in the
passage, "I will cause you to pass under the rod, and I will bring you
into the bond of the covenant. And I will purge out from among you the
rebels, and them that transgress against me."[90] The Lord purged out
the heathen from among the Jews who returned to Jerusalem, and who,
under Nehemiah, entered into a covenant with God. These Jews themselves,
at God's command, and to the accomplishment of his purpose, separated
themselves from those heathens, not merely actually, but also by solemn
covenant. In like manner, the Nazarite separated himself from certain
things, not merely in reality, but likewise by vow. And since the
separation was one, though the terms in the sacred original denoting
that of the Nazarite and of the returned Jews were each different from
that used in the prophets, we are warranted to conclude that the
injunction of the Apostle, "Be ye separate," implies not less than the
covenant engagement to separate, which those other cases of separation
include.

Fourthly. This solemn act includes voluntary self-dedication to God. It
is a willing acknowledgment of the right which God, by creation and
redemption, has in the whole man; it harmonizes with the claim, "Thus
saith the Lord that created thee, O Jacob, and he that formed thee, O
Israel, Fear not; for I have redeemed thee, I have called thee by my
name; thou art mine;"[91] and is expressed in the language, "Lord, I am
thine, save me."[92] It is the cheerful offer of perpetual obedience to
his law. It is thus required, "Now therefore fear the Lord, and serve
him in sincerity and in truth,"[93] and is thus tendered, "O Lord, truly
I am thy servant; I am thy servant, and the son of thy handmaid."[94]
"Take not the word of truth utterly out of my mouth; for I have hoped in
thy judgments. So shall I keep thy law continually for ever and
ever."[95] "I will abide in thy tabernacle for ever; I will trust in
the covert of thy wings. Selah. For thou, O God, hast heard my vows:
thou hast given me the heritage of those that fear thy name."[96] Both
to the world and to God himself, in vowing to him, "One shall say, I am
the Lord's;" and of many, individually as well as collectively, it might
be declared, as of those of Macedonia, that they "gave their ownselves
to the Lord."[97] These were saints; and, accordingly, this testimony
was not borne to their first subjection to the gospel, but to an act of
self-surrender to God, on the occasion of their making, in the spirit of
true benevolence, provision for his poor.

Finally. This is a solemn act in which is made to God a promise to
perform certain specific duties. There is no exercise that would be
acceptable to God, that should not come within the range of a promise
made in such a service. Abstinence from besetting sins, increased
diligence in the use of the means of grace, positive benevolent or
religious services, the exercise of all the christian graces, and
whatever observance the enlightened mind may apprehend as peculiarly
incumbent, in this act may be engaged to. Illustrations of this are
afforded by the vow of Jacob at Bethel, the vow of Hannah, the vow and
oath of David to provide a place for the ark of the Lord, the vow of the
Nazarite, the vows paid by offerings laid on the altar of God, and all
offerings of obedience acceptable through Jesus Christ.


SOCIAL COVENANTING,

Like that which is Personal, is an act of acquiesence in God's Covenant.
They who are accepted in it are the saints. All invited to join in it
are required to have regard to all the institutions of religion. When
an injunction to engage in the service is delivered, the Covenant of God
is exhibited; and the blessings of that Covenant are promised to those
who will properly perform the exercise, and fulfil their obligations.

First. This act is performed by the Christian church in a collective
ecclesiastical capacity. One in opinion regarding her doctrine, worship,
discipline, and government, her members, having one origin, upheld by
the same grace, designed for one end, called to the same privileges,
enjoined to perform the same duties, expectants of the same glorious
consummation, and harmonious in their sentiments regarding special
incumbent duties, and concerning the manner of performing them, come
forward, and as one body in this unite. Unity of existence is necessary
to the body confederated in the social covenant. Those who hold the
truth cannot enter into it with the infidel, the unbeliever, the
erroneous or profane. All who unite in it must have the same motives,
and contemplate the same ultimate end. All must have the same sentiments
of a Covenant God, and harmonize in their views of the means to be
employed in order to the attainment of that end. There is no church so
free from imperfection as not to need an enlargement or correction of
its views. Yet no body of professing Christians are warranted in uniting
in covenant with those who hold not the truth. The unity of the Spirit
is necessary in the bond of peace. No church, in entering into Covenant,
includes so much in her engagements as the word of God requires. And,
hence, a standing of Christian profession higher than has yet been
attained to by any, has to be aspired at. To secure that, a closer
regard to what should be the character of the true church than has been
paid, is requisite. To unite with the people of God is good; but to
unite with any elsewhere than on the basis of truth, is not to be
desired. Unions among Sections of the visible church may possibly be
effected at the expense of deviations on either hand from the direct
line from each to the perfection of the church's character on earth. And
though, after confederation is effected, tolerable approximation to it
may be made, the sacrifice required may often not be excused. But when
each party aims at the truth, the more they advance, the more they will
approach each other; and happy will they be and honoured who will arrive
there. Deviations from the path of rectitude made by any Section of the
church are not reckoned as trivial by Him who witnesses the conduct of
all; and it is, notwithstanding these, (but not as if he disregarded
them) that he continues to make, to those chargeable with them,
manifestations of his favour. If some are nearer the consummation of
Christian character and profession than many around them, let them not
go back or wait on the others, but invite these to follow and unite,
that all in due time may together go on to perfection.

Secondly. This act is performed by Christians in a national capacity.
Acknowledging the law of God as the basis of legislation--ecclesiastical
and civil; recognising themselves as individually and jointly called to
obey it; as put in possession of common benefits arising from the
dispensation of the law of Christ, in things civil as well as religious;
and as called to promote the interests of the kingdom of Him who is king
in Zion, the Governor among the nations, and Lord of all--as one body
they engage in this. The members of Christ's church are members of civil
society, of which, too, he is the Head; and a reason not less
substantial than that for vowing in an ecclesiastical capacity, they
therefore have for engaging as members of a civil community in the
exercise of Covenanting with God. Only such a covenant as corresponds
with his will is acceptable to Him. But there are reasons why all in a
Christian nation should collectively enter into such. Were some whose
sentiments or practice might not correspond with the Covenant, to seek
to enter it, there would be every reason why the federal union with
these should not be completed. Such individuals are not fitted to have a
charge or trust in the State committed to them. Till they would exhibit
signs of repentance and reformation, they should not be received. Were a
party in power, or desiring it, possessed of such a character, even
apparently disposed to enter into such covenants, wisdom would say,
Enter not into confederacy with them.

Thirdly. Various communities may be confederated together in one solemn
Covenant with God. By this it is not intended that different churches
holding many conflicting sentiments, and entertaining different plans of
attaining even to a good end, may warrantably so unite in an
ecclesiastical capacity. What prevents different churches from adopting
the same standards, and holding communion with one another in waiting on
all the ordinances of divine grace, is sufficient to prevent them from
associating in league in this manner. Nor is it intended that by such a
federal union merely a testimony against error should be given, without
a solemn declaration of adherence to specified truths. It is not the
fact of a given Section of the visible church adhering to a definite
system that invests it with a right to Covenant by itself, exclusively
of every other--for that system might be very imperfect--but because
that it holds the truth, and is bound to go on to perfection. Its own
imperfections are drawbacks upon its avowal of the truth; by uniting
with others, who would refuse to give the truth which it might hold the
desired prominence, it should not suffer that truth to be inadequately
exhibited, or concealed. But the people of God in different states or
kingdoms, or in different communities or churches in the same kingdom,
may enter into various species of solemn covenants with one another, to
carry into effect the design of the exhibition of the truth. It is the
variety of opinion that exists among organised churches that prevents
these from co-operating together in various benevolent or religious
schemes, and that is sufficient to prevent some who maintain the duty of
Covenanting, from associating with others in discharging it. Because of
the church's imperfection, none of her procedures harmonize completely,
either with one another, or with the truth. But individual communities
are not therefore warranted in being content with proceeding to bear a
testimony for it on a principle of approximative expediency. What
different bodies could do together better than singly without
sacrificing the cause of the truth on either hand, they are warranted to
unite in solemn Covenant to effect. What each body could do for the
interests of Christ's kingdom with more effect alone, let its members
among themselves strengthen their obligations to perform. Were there to
be formed federal unions that would lead to the investigation and
discovery of the mind of God contained in his word, and to the diffusion
of truth agreed upon, as well as to the reprobation of acknowledged
evils, those who form them might by degrees be drawn so closely
together, not merely in love and zeal, but also in sentiment, that,
instead of being distinguished by so many differences as they now
exhibit, they would appear as but one church united in a single
consentaneous doctrinal and practical profession of the truth as it is
in Jesus.

Fourthly. This act implies all that is included in personal Covenanting.
The community as a body engage in it. But without the concurrence of
each individual the transaction cannot be the deed of the whole. The
whole accept of the promise by each receiving it. The whole engage to
duty by each entering into an engagement. Between God and each
individual a covenant is made when the whole Covenant. The work of
acceding to the covenant conditions on the part of each is personal. The
provision on which all as a body lay hold is accepted by each in
particular. The promise may be one which is not suited to each
individually, but adapted to a whole, made up of individuals, each of
whom is interested in it. The services promised, one might not of
himself have been able to perform; but, in order to the performance of
them, each, with the others, might be called to unite. What is not
required of all individually, may not be conjoined to form one demand on
all. And what is not promised to men personally, cannot be offered to a
community in general. The act of the Covenanting Society is complex, and
is the aggregate of the actings of all who compose it. And the
responsibility of the whole is a responsibility which each bears. Each,
as a Christian, as interested in the prosperity of Christ's kingdom, as
a voluntary agent engaged in promoting the truth, as called to endeavour
to seek the welfare of men, and as seeking the advancement of the glory
of God,--each associates with the others in the transaction, and gives
it its Covenant character.

Fifthly. This act is, on the part of the Covenanting community as a
body, the acceptance of the benefits of God's Covenant in general, and
of special benefits of it, in particular. It is a reception of the
benefits, the attainment of which the Covenant as a mean contemplates.
These benefits are offered in exhibitions of Divine grace. In the
Covenant they are laid hold on by acquiescence and acceptance. The
enjoyment of them may belong to a period near, or even long posterior,
and may be attained to through the use of other means besides; but in
Covenanting they are solemnly apprehended and appropriated. In reference
to his repeated acceptance of the promises of God in this act,[98] there
is borne to the father of the faithful, the testimony, "By faith
Abraham, when he was tried, offered up Isaac: and he that received the
promises offered up his only begotten son."[99] And as a people, the
Israelites in this act received the promises. "Who are Israelites; to
whom pertaineth the adoption, and the glory, and the covenants, and the
giving of the law, and the service of God, and the promises."[100] The
Covenants must have been the different dispensations of the same
Covenant--the former dispensations, or the Old Covenant, and the last,
or the New Covenant. It was at a renovation of the Covenant under the
former dispensation, that the people of Israel received the law; and
certainly not less the promises. Are the benefits contemplated in the
exercise of Covenanting, individual or general reformation in religion
or in practice, or the preservation of peace and truth, or any other
blessings spiritual or temporal? These are included in God's Covenant
promise, and in this act they are consequently accepted as thus
embodied.

Sixthly. In this act the Covenanting community vow to God to render
general and specified obedience. In that is expressed or implied the
offer of obedience to the whole law of God, and to particular obvious
requirements included in it. When the Covenant was made at Sinai, the
people said, "All that the Lord hath said will we do, and be
obedient."[101] And at Shechem, before Joshua, this was their language,
"The Lord our God will we serve, and his voice will we obey."[102] At
the return from the captivity, the oath taken included the promise to
discharge specific demands of God's law; and every vow should be made,
and every oath sworn, in order to perform some service required.

Seventhly. This act is a solemn federal transaction among the members of
the Covenanting community. The fact of the public social character of
the act shows that the engagements of a Covenant with God, have a
reference to the relations to one another of those who Covenant. The
reception of good from the hand of God, through the means of
Covenanting, necessarily supposes that that good, at least in part, will
come to each in some manner by those associated in the exercise. The
promise of obedience to God by vow or oath, includes a promise of
certain services to each member of the confederation. When a vow or an
oath to God, to accept of good from one another, or to perform mutual
services among themselves is made, a corresponding engagement to each
other is thereby made among them. The two engagements are distinct in
themselves; but the latter flows from, or is constituted by, the former;
nay, in so far as the former has a regard to mutual relations among the
parties themselves, it was made that the latter might obtain. The vow or
oath to God is not an engagement to men; but what is by vow or oath
promised to God to be performed to men, constitutes the reality or
substance of an engagement thereby made to them. Covenanting with God is
the laudable means employed to bring parties together, to promise in the
most solemn manner to accept of specified good from each other, and to
render certain services in correspondence therewith to each.

It is by engaging to God, that they engage to one another. And therefore
conversely, it may be added, that their own engagement to one another,
as well as their engagement to God, by which that engagement was made,
is, according to the general definition of Covenanting that has been
given, a taking hold upon the Covenant of Grace.

The engagement to God is always substantial, whether by vow or oath, or
by both; as is the engagement among the Covenanting parties. But one or
other of the engagements may be either expressed or understood. The
recognition of their engagement to one another may be implied, but not
expressed, whilst the Covenant of the Lord to whom they vow or swear to
give obedience, is explicitly adhered to. This was the case with the
people of Israel when they engaged in the act, along with Josiah their
king. "And the king stood in his place, and made a covenant before the
Lord, to walk after the Lord, and to keep his commandments, and his
testimonies, and his statutes, with all his heart, and with all his
soul, to perform the words of the covenant which are written in this
book. And he caused all that were present in Jerusalem and Benjamin to
stand to it. And the inhabitants of Jerusalem did according to the
covenant of God, the God of their fathers."[103] Again, these mutual
engagements, in some cases, may be expressed, while the Covenant of God
is implicitly renewed. Zedekiah, and the people of Israel, at once, in
express terms, entered into an engagement to set free their servants who
were of their brethren, and before the Lord thus in covenant with him
implicitly engaged to a duty which, on the occasion of the Covenanting
at Sinai had been enjoined.[104] In other cases, both the engagement to
God, and the engagement of those who Covenant to one another, may be
explicit. "Jehoiada made a Covenant between the Lord and the king and
the people, that they should be the Lord's people; between the king also
and the people."[105]

Eighthly. This act is a public acceptance of the truth of God, and a
renunciation of error. It is a public confession to God of a heartfelt
approbation of his holy oracles, and of the doctrines and precepts
revealed in them--a testimony to the perfection of his word and
ordinances, and an abandonment of all that is inconsistent with them. It
is the act of a witnessing body, appointed to bear testimony in that
exercise for him. In reference to their Covenant engagements, the Lord
says to his people, "Ye are even my witnesses."[106] In this act, they
confess him before men. In vowing, or swearing to give obedience to his
law, is implied an approbation of his holy oracles; and that approval in
the act is also declared. They who keep his Covenant, keep his
testimonies; and they who cleave to the one, adhere to the other. "I
have chosen the way of truth; thy judgments have I laid before me."[107]
"Thy testimonies have I taken for an heritage for ever: for they are the
rejoicing of my heart."[108] They who take the Covenant of God into
their mouth, declare his statutes;[109] and if worthy, their resolution
in sincerity is thus expressed, "I will meditate in thy precepts, and
have respect unto thy ways. I will delight myself in thy statutes: I
will not forget thy word."[110]

Lastly. This act is performed in the name of those who engage in it, and
in the name of posterity. The Lord made a Covenant at once with Noah,
and with his descendants. The Lord made a Covenant with Abraham as the
father of many nations. In the land of Moab, the Israelites and their
seed after them, at once entered into such a relation. "Neither with you
only do I make this Covenant and this oath; but with him that standeth
here with us this day before the Lord our God, and also with him that is
not here with us this day."[111] And when the former did so, they were
encouraged to choose life, that they and their seed might live.[112] The
Covenant of the priesthood made with Phinehas, was not entered into
merely with himself, but also with his posterity who should exist to far
distant times; and at Sinai, when Israel engaged to be for the Lord, in
the second commandment they had addressed to them a reason of obedience,
implying that their engagement was not merely on their own, but also on
their children's behalf. "I the Lord thy God am a jealous God, visiting
the iniquity of the fathers upon the children unto the third and fourth
generation of them that hate me; and showing mercy unto thousands of
them that love me, and keep my commandments."[113]


PERMANENT MEANS OF COVENANT RATIFICATION.

It has been shown that whenever a vow is made, or an oath is sworn, a
covenant with God is made. It now remains to be proved that every
covenant with God is ratified by oath.

Though the oath is frequently exhibited without explicit reference to
the Covenant, and the Covenant in like manner is spoken of without
mention being made of the oath, yet since in no passage either
explicitly or implicitly is evidence afforded that the one is ever
dissociated from the other, and, since the two occur so frequently
together, it may be warrantably concluded, that when the one alone is
adverted to, the other is implied.

In many passages are the ideas of oath and covenant so associated
together, that the strongest presumption is afforded that the one is
essential to the other; and, accordingly, that when a covenant with God
is made, it is in the use of the oath. What on this point could be more
conclusive than the language,--"Thus saith the Lord God, I will even
deal with thee as thou hast done, which hast despised the oath in
breaking the covenant?"[114]

A verb ([Hebrew: shavoa]), signifying _to swear_, and two corresponding
nouns are derived from a word for the number _seven_. That was a sacred
number, or a number of perfection, not merely among the Israelites, but
among other nations, and was used for the purpose of signifying an oath.
A present of seven vouchers sometimes accompanied the act of swearing.
"Abraham took sheep and oxen, and gave them unto Abimelech: and both of
them made a covenant. And Abraham set seven ewe-lambs of the flock by
themselves.--And he said, For these seven ewe-lambs shalt thou take of
my hand, that they may be a witness unto me that I have digged this
well. Wherefore he called that place Beer-sheba; because there they
sware both of them."[115] The design of thus using the number being to
give confirmation, such also must have been the end of using the oath.
It is not improbable that the number _seven_ may have been employed
because that in seven days, according to the pattern set in the period
of creation, and consequent sabbath, there are included the six days
appointed for labour and the sabbath of rest. But, however that may be,
we have the testimony of an inspired writer, that what was suggested in
symbol by the number is the design of the oath. "An oath for
confirmation is--an end of all strife."

Finally, a covenant with God, whether made in secret or in public, from
its very nature cannot be entered into without an oath. Sometimes the
vow and oath were used together. David "sware unto the Lord, and vowed
unto the mighty God of Jacob." Mutual promises among men, though they
confer obligation, do not always stand connected with a covenant with
God, for they are made sometimes without a vow or an oath. But a
promise made to God must be made either by vow or oath, or by both; and
since no covenant with Him can be made without a promise, it follows
that every covenant with Him is ratified by oath in its most explicit
form, or by the oath implied in the vow.

FOOTNOTES:

[2] Hosea vi. 7.

[3] Jer. xxxiii. 20-25.

[4] Gen. viii. 22. See also Hosea ii. 18.

[5] Gen. xvii. 7.

[6] Zech. xiii. 9.

[7] Isa. lv. 3.

[8] Isa. xlv. 24.

[9] Ps. l. 16.

[10] Confession of Faith, chap. xxii. 5, 6.

[11] Ps. cxxxii. 2.

[12] Num. xxi. 2.

[13] Gen. xxviii. 20-22.

[14] 1 Sam. i. 11.

[15] Jer. xliv. 25, 26

[16] Jonah i. 16.

[17] Deut. xxiii. 23.

[18] Num. xxx. 2.

[19] Nahum i. 15.

[20] Ps. lxi. 8.

[21] Compare Ps. cxxxii. 2, 3, and 2 Sam. vii. 1-3.

[22] Ps. lxvi. 13, 14.

[23] Mal. i. 14.

[24] Num. xxi. 2.

[25] Exod. xxxiv. 11.

[26] Num. xxx. 9.

[27] Ezek. xx. 37.

[28] Confession of Faith, xxii. 1, 2.

[29] Joshua ii. 17.

[30] Gen. xxvi. 3.

[31] Gesen. Lex. Heb. et Chald.

[32] 1 Kings viii. 31.

[33] Gen. xxiv. 3.

[34] Lev. xix. 12.

[35] Deut. vi. 13.

[36] Mat. v. 34-36.

[37] Jer. v. 2.

[38] Jer. iv. 2.

[39] Dan. xii. 7.

[40] Rev. x. 5, 6.

[41] Is. lxii. 8.

[42] Exod. xxxiii. 1; Ezek. xx. 28.

[43] Jer. iv. 1, 2.

[44] 2 Chron. vi. 22, 23.

[45] Deut. xxiii. 21, 22.

[46] Num. xxx. 2.

[47] Mat. v. 33, 34.

[48] Eccl. v. 4-6.

[49] Josh. xxii. 21-23.

[50] Ezek. xvii. 18.

[51] 1 Sam. xx. 8.

[52] Prov. ii. 17.

[53] Ezek. xvii. 16-19.

[54] 1 Kings viii. 33, 34--See also ver. 35, 36.

[55] Josh. xxiii. 16.

[56] Zech. xiii. 9--See ver. 2.

[57] Jer. i. 4, 5.

[58] Ps. cvi. 47, 45--See also Ps. xviii. 49.

[59] Rom. xv. 8, 9.

[60] Luke xxii. 5, 6.

[61] Phil. ii. 9-11.

[62] Is. xlv. 23.

[63] Rom. xiv. 11.

[64] Matt. xiv. 7.

[65] Heb. xiii. 15.

[66] Rom. x. 9, 10.

[67] 2 Chron. xxix. 10.

[68] 2 Chron. xxx. 21, 22.

[69] Dan. ix. 4.

[70] 2 Cor. ix. 13.

[71] Titus i. 16.

[72] 1 Tim. ii. 10.

[73] 1 Tim. vi. 12.

[74] Heb. x. 23.

[75] 2 Kings xxiii. 3.

[76] Is. xliv. 8; see v. 6.

[77] Jer. iii. 22, 23.

[78] 2 Sam. xxiii. 5.

[79] John vi. 67, 68.

[80] Jer. ii. 2, 3.

[81] Deut. xxx. 19, 20.

[82] Ps. xvi. 2-4, 5.

[83] John i. 29.

[84] John i. 49.

[85] John xx. 28.

[86] John xxi. 17; see also Deut. vi. 5.

[87] Is. xxvi. 13.

[88] Hosea xiv. 2, 3, 8.

[89] 2 Cor. vi. 16-18.

[90] Ezek. xx. 37, 38.

[91] Is. xliii. 1.

[92] Ps. cxix. 94.

[93] Josh. xxiv. 14.

[94] Ps. cxvi. 16.

[95] Ps. cxix. 43, 44.

[96] Ps. lxi. 4, 5.

[97] 2 Cor. viii. 5.

[98] Rom. iv. 20-22.

[99] Heb. xi. 17.

[100] Rom. ix. 4.

[101] Exod. xxiv. 7.

[102] Josh. xxiv. 24. See also, v. 25.

[103] 2 Chron. xxxiv. 31, 32.

[104] Jer. xxxiv. 8-18; see also Exod. xxi. 2.

[105] 2 Kings xi. 17.

[106] Isa. xliv. 8.

[107] Ps. cxix. 30.

[108] Ps. cxix. 111.

[109] Ps. l. 16.

[110] Ps. cxix. 15, 16.

[111] Deut. xxix. 14, 15.

[112] Deut. xxx. 19.

[113] Exod. xx. 5, 6.

[114] Ezek. xvi. 59.

[115] Gen. xxi. 27, 28, 30, 31. See Gesen. Lex.




CHAPTER II.

MANNER OF COVENANTING.


Previous to an examination of the manner of engaging in the exercise of
Covenanting, the consideration of God's procedure towards his people
while performing the service seems to claim regard. Of the manner in
which the great Supreme as God acts, as well as of Himself, our
knowledge is limited. Yet though even of the effects on creatures of His
doings we know little, we have reason to rejoice that, in His word He
has informed us, and in His providence illustrated by that word, he has
given us to see that He does act in wondrous condescension to his
saints. Being an infinite, glorious Spirit, He does not perform the
deeds of men clothed with flesh and blood, but being the upholder of all
things, and the glorious fountain of all the means of operation which
men employ, with them He can and does hold communication. In the
ordinances of His grace He has made his chosen ones to know him. Proofs
of His gracious regard to them He has in all ages given. In the earlier
part of the history of time, their bodily senses he addressed: in all
time their souls, by the inhabitation of his Holy Spirit, experienced
the goodness of His grace. What He records of His transactions with His
people is after the manner of beings possessed of material qualities, as
well as gifted with undying spirits. Though not possessed of bodily
organs, He spake to men; though not material, He hears and sees them;
and He testifies to their deeds and thoughts. Unchanging, He acts not
nor thinks as men do. But through the illimitable resources of His
perfect character He has dealt with them as if He were possessed of the
faculties not merely of an infinite, but of a perfect material, being.
And what in the language of metaphor He has taught, or what He has
presented before the bodily organs and minds of all, they are called to
receive as bearing the character of truth. When His people, in vowing or
swearing to Him, take hold on Him, He covenants with them. Receiving
their various services offered to Him, He acknowledges them as covenant
children. They vow unto Him; He made promises to them. They swear unto
Him; He has sworn unto them. They avouch Him to be their God; He
avouches them to be His people.

On occasions of Covenanting, God has actually made promises, and sworn
to men. To Noah, to Abraham, to Isaac, to Jacob; to the whole people of
Israel at Sinai; to David and others in these circumstances He spake. To
Noah once and again with enlargement the promise of His covenant He
uttered. Abraham had addressed to Him the promise on various occasions
of this nature, by the Lord holding converse with him as a friend. With
the people of Israel the Lord talked face to face in the Mount, out of
the midst of the fire. To Jacob he spake in a vision of the night at
Bethel. And a covenant of royalty with David he made in like manner. And
the oath of God at such seasons was given. He sware to Noah. Though the
first inspired historian does not mention the fact, it is recorded.
"This is as the waters of Noah unto me: for as I have sworn that the
waters of Noah should no more go over the earth; so have I sworn that I
would not be wroth with thee, nor rebuke thee."[116] To Abraham he
sware,--"For when God made promise to Abraham, because he could swear by
no greater, he sware by himself, saying, Surely blessing I will bless
thee, and multiplying I will multiply thee."[117] The oath of God was
made to Isaac.[118] To Israel at Sinai: when the Lord brought them out
of Egypt He lifted up His hand.[119] It is because not merely that with
His finger He wrote the law on two tables of stone, but that in lifting
up his hand in swearing to them there, while giving the law, that it is
said,--"From his right hand went a fiery law for them."[120] And to
David also, in making a covenant with him, the Lord sware. "The Lord
hath sworn in truth unto David; he will not turn from it; of the fruit
of thy body will I set upon thy throne."[121]

Even in those ordinary cases in which, on Covenanting, communion with
God is enjoyed, He Covenants with them. This is implied in the very
designation of the exercise; but it is otherwise obvious. We have no
reason to believe that when Israel Covenanted in the land of Moab such
manifestations of God's presence as were vouchsafed at Sinai were made.
But then the Lord made an oath to his people, and thereby Covenanted
with them. "That thou shouldst enter into covenant with the Lord thy
God, and into his oath, which the Lord thy God maketh with thee this
day."[122] Yea there, after whatever manner, He avouched them to be His
people. "Thou hast avouched the Lord this day to be thy God, and to walk
in his ways, and to keep his statutes, and his commandments, and his
judgments, and to hearken unto his voice: and the Lord hath avouched
thee this day to be his peculiar people, as he hath promised thee, and
that thou shouldest keep all his commandments."[123] Yea, except the
contrary be stated or implied somewhere, we should not be warranted in
maintaining that the oath of God was not always given on occasions of
Covenanting, before the Canon of Scripture was closed. In the historic
record of Jacob's life no account is given of God's making an oath to
him. Yet we are certain that He covenanted with him. And that he
actually sware to him, is one of the conclusions that may be
legitimately drawn from the words, "As he hath sworn unto thy fathers,
to Abraham, to Isaac, and to Jacob."[124] And that He, under this last
dispensation, always Covenants with believers, when they vow and swear
to Him, is manifest from those declarations in which he promises to make
a covenant with them. Whether or not on these occasions he absolutely
makes an oath, is not revealed. That we should know whether or not he
does so, is not necessary, else the book of Divine revelation had not
been completed. But even though, as under the law, when the sons of
Aaron on entering on the priesthood, took vows upon them to fulfil its
duties, he should not actually make a new oath, the vows and oaths of
His people came up before Him as formerly they did from before his
altar, and the oaths which He had sworn before, even on their behalf,
are made available to them. Thus Israel were enjoined, "That thou
shouldest enter into covenant with the Lord thy God, and into his oath,
which the Lord thy God maketh with thee this day; that he may establish
thee to-day for a people unto himself, and that he may be unto thee a
God, as he hath said unto thee, and as he hath sworn unto thy fathers,
to Abraham, to Isaac, and to Jacob. Neither with you only do I make this
covenant and this oath; but with him that standeth here with us this day
before the Lord our God, and also with him that is not here with us this
day."[125] And thus were encouraged those who should succeed these in
drawing near to God. "The sons of the stranger, that join themselves to
the Lord, to serve him, and to love the name of the Lord, to be his
servants, every one that keepeth the sabbath from polluting it, and
taketh hold of my covenant; even them will I bring to my holy mountain;
and make them joyful in my house of prayer; their burnt-offerings and
their sacrifices shall be accepted upon mine altar: for mine house shall
be called an house of prayer for all people."[126]

Now, Covenanting must be engaged in intelligently. Not merely must there
be a desire to perform the service; but there must be an enlightened
apprehension of its nature. "It is a snare to the man who devoureth that
which is holy, and after vows to make inquiry."[127] Applicable to the
intellectual discernment that true faith includes, as well as to that
grace in its spiritual character, is the declaration, "He that cometh to
God must believe that he is, and that he is a rewarder of them that
diligently seek him."[128] The Covenant children of God are taught of
him, and draw near to him as if He were not unknown, but revealed to
them in his grace. Though none can by searching find out God, nor find
out the Almighty unto perfection, yet those whom He saves know whom they
worship. According to the instructions delivered in his word, must be
the performance of every service of religion; and the character of God
as revealed, is that which must be apprehended in the discharge of each.
It was according to a Divine warrant and direction that the saints of
old entered into Covenant; and every lawful approach to him by vow or
oath requires a just appreciation of his character. "The Lord shall be
known to Egypt, and the Egyptians shall know the Lord in that day, and
shall do sacrifice and oblation; yea, they shall vow a vow unto the
Lord, and perform it."[129] "This shall be the covenant that I will make
with the house of Israel; After those days, saith the Lord, I will put
my law in their inward parts, and write it in their hearts; and will be
their God, and they shall be my people. And they shall teach no more
every man his neighbour, and every man his brother, saying, Know ye the
Lord: for they shall all know me, from the least of them unto the
greatest of them, saith the Lord."[130]

Secondly. Covenanting must be engaged in cordially. That is not
religious homage which comes not from the heart. For an intelligent
being in any case to utter any thing that is inconsistent with the
thoughts of the mind is sinful; but in this case it is peculiarly
foolish and daring. If the affections of the heart be sanctified, they
will be elevated to God in every religious exercise, and especially in
this. Those who value their own souls, will not be devoid of intense
concern for their salvation, when before God they engage in testifying
to their acceptance thereof. They who seek to glorify God, will in this
draw near to him with their mouth, and with their lips do honour to him,
but not remove their hearts far from him. If a transaction that concerns
only a limited part of this world's good is often important, how much
more that which concerns the enjoyment of God as a portion! If an
engagement that concerns a few years' enjoyment is often found to
engross all the feelings of the mind, how absorbent of all the best
exercises of the heart should be a transaction for communion with God to
eternity! The men of Judah, on a solemn occasion, afforded an important
pattern in this. "All Judah rejoiced at the oath: for they had sworn
with all their heart."[131] And wherever the Covenant of God will be
taken hold upon by men returning to him, the whole heart will be
engaged. "I will give them an heart to know me, that I am the Lord; and
they shall be my people, and I will be their God: for they shall return
unto me with their whole heart."[132]

Thirdly. Covenanting must be engaged in with deliberation. To avow the
resolution, to abandon the service of satan and to fight under the
banner of Christ, is an exercise that entails momentous consequences.
And corresponding to its importance should be the fixedness of heart
called to its performance. In it a solemn attestation and adherence to a
choice of God as a Lord and Master, is made before him. Joshua's
patriotic and pious address at Shechem was delivered, not that Israel
should all choose God as if none of them had chosen him before, but that
those who had not cleaved to his Covenant should then cleave to it, and
that those who had taken hold upon it before, should again adhere to it.
He said, "If it seem evil unto you to serve the Lord, choose you this
day whom you will serve; whether the gods which your fathers served that
were on the other side of the flood, or the gods of the Amorites, in
whose land ye dwell: but as for me and my house, we will serve the
Lord." And all attempting such an exercise, should possess a devotedness
such as that evinced by the answer returned by the people,--"God forbid
that we should forsake the Lord, to serve other gods, for the Lord our
God, he it is that brought us up and our fathers out of the land of
Egypt, from the house of bondage."[133]

Fourthly. Covenanting should be engaged in with sincerity, and with a
resolution to perform the engagement made. Dreadful are the
denunciations uttered against such as swear falsely. The Lord swears in
truth: he will not turn from it. And how daring on the part of any is it
to swear falsely in making a covenant! In an oath given falsely, God is
defied, his power to punish is challenged, and the stroke of his
indignation is impiously invoked to descend upon the guilty juror's
head. "If any man trespass against his neighbour, and an oath be laid
upon him to cause him to swear, and the oath come before thine altar in
this house: then hear thou in heaven, and do, and judge thy servants,
condemning the wicked, to bring his way upon his head; and justifying
the righteous, to give him according to his righteousness."[134] The
people of God swear, "The Lord liveth," in truth, in righteousness, and
in judgment. With David they can declare, "I have sworn, and I will
perform it, that I will keep thy righteous judgments."[135] Each of them
may be denominated, "He that hath clean hands, and a pure heart; who
hath not lifted up his soul unto vanity, nor sworn deceitfully."[136]
And firm will be their purpose to keep their pledge given in vowing unto
God--"Thine are we, David, and on thy side, thou son of Jesse."[137]

Fifthly. In the first ages, the exercise was accompanied by sacrifice.
The phrase ([Hebrew: karath b'rith]), which is most commonly employed to
designate the making of a covenant, consists of two terms, each of which
conducts us to the sacrificial rite. The latter of these, ([Hebrew:
b'rith], a covenant,) would appear to be derived from a verb which,
according to circumstances, bears the significations, _to cut, to
choose, to eat_. The connection between all these and an expression
which means _to purify_, is not obscure, nor is their relation to a word
([Hebrew: bar]), with which that so rendered is intimately connected,
difficult to be traced. That which is eaten is made choice of for its
purity, or because that by cutting, it is separated from what is less
fitted for food, or even during the process of eating is cut. It is an
opinion held by one class of commentators, that the reason why that term
is put to signify _a covenant_, is, that it may be deduced from the verb
bearing the meaning _to choose_, and to which there would appear no
objection, provided that that meaning were reckoned to be secondary to
the signification _to eat_. The idea implied in the verb _to choose_ is
essentially abstract. Not so is that included in either the verb _to
cut_, or the verb _to eat_. From one of these, which may be considered
as collateral primary meanings, it must therefore be deduced. And since
it cannot be deduced from the one without the other, it must
consequently be derived from the latter. But since, on the occasion of
entering into covenant, feasts were wont to be kept, and since the flesh
of animals slain for sacrifice was not seldom partaken of by those
associated to present them, there is reason to conclude that food eaten
on the occasion of solemn Covenanting included the flesh of sacred
victims, and that while this term for _Covenant_ may be considered as
derived immediately from an expression signifying _to choose_, it is to
be viewed as tracing its origin to the same expression viewed as
denoting _to eat_, because the flesh of sacrifice afforded to the
federal parties a means of convivial entertainment in the accustomed
friendly feast. The other of these terms ([Hebrew: karoth]) means
literally _to cut_. It is used in describing the operation of cutting in
twain the animal sacrificed at the ratification of a covenant. "I will
give the men that have transgressed my covenant, which have not
performed the words of the covenant which they had made before me, when
they cut the calf in twain, and passed between the parts thereof. The
princes of Judah, and the princes of Jerusalem, the eunuchs, and the
priests, and all the people of the land, which passed between the parts
of the calf; I will even give them into the hand of their enemies, and
into the hand of them that seek their life: and their dead bodies shall
be for meat unto the fowls of the heaven, and to the beasts of the
earth."[138] The practice of so dividing the victim was evidently in
accordance with the operation performed by Abraham, when the Lord made
a covenant with him.[139] Indeed, in the record given of that
transaction, a different term ([Hebrew: bathor]) is used to denote the
performance of the division, but this the more establishes its fact. And
though God's covenant is before spoken of as having been established,
and though Noah, on the occasion of his adhering to that covenant
immediately after the flood, offered sacrifice,[140] yet, it is in the
account given of that with Abraham, and as if the practice of cutting
the victim in twain had originated when it was entered into, that the
phrase connecting the two terms or their modifications is first used.
Thereafter, however, in reference to every variety of solemn Covenant
engagements, the phrase is adopted. It is employed to describe the
entering into covenant of men with men before the Lord, and consequently
of both parties with him. The cases of David and the elders of Israel at
Hebron,[141] and of Jehoash and his people,[142] afford instances.
Another such case is found in the account of the league between Joshua
and the princes of the congregation, and the Gibeonites.[143] In the
commands forbidding Israel to enter into covenant with the Canaanites,
or their gods, the phrase is used.[144] It is used when men are
represented as making a covenant with God. The record of that of Israel,
under Ezra, gives an illustration.[145] And it is the form of expression
by which the Lord himself is represented as entering into covenant with
men. The records of the transactions at Sinai and Moab, of his covenant
with David, and of his purposes to enter into covenant with his people,
as those appear in his precious word of promise, as well as other
passages, contain it. Yea, sometimes even where that word of the phrase
which means _covenant_ is omitted, the meaning of the other is most
manifestly the same as that of the whole.[146]

The bisection of the victim symbolized Christ slain and affording access
to God through himself. The act pointed out precisely what was
represented by the rending of the vail of the temple, when Jesus
suffered on the cross. Both signified his death, and the opening up
thereby of a way of access to God. The act of passing between the parts
of the sacrifice was an emblem of the exercise of holding communion with
God, as made known in Christ, reconciling the world unto himself. As
when the vail was rent the most holy place was no longer concealed, but
might be approached with safety; so when Jesus suffered there was
presented the reality of that provision for communion with God, which
was typified by the cutting of the calf in twain and passing between the
parts thereof. And the believing Covenanter employed in performing that
exercise enjoyed substantially the blessedness which is in reserve for
those who, in contemplation of the exercise of renewing their vows to
God, are enabled with an apostle to say,--"Having therefore, brethren,
boldness to enter into the holiest by the blood of Jesus, by a new and
living way, which he hath consecrated for us, through the vail, that is
to say, his flesh; and having an high priest over the house of God; let
us draw near with a true heart, in full assurance of faith, having our
hearts sprinkled from an evil conscience, and our bodies washed with
pure water;" and being strengthened with Divine grace, after engaging in
it, he would feel disposed to do as these in similar circumstances in
ages long future urged:--"Let us hold fast the _profession_ of our faith
without wavering (for he is faithful that promised.)"[147]

The act of swearing by the name of God was wont to be symbolized by the
offering of sacrifice. It has been shown that the number _seven_ was an
emblem of the oath. One of the things, therefore, denoted by the
offering of seven sacrifices was the swearing of it. Once, and again and
again, did Balak at Balaam's suggestion build seven altars, and offer a
bullock and a ram on every altar.[148] And whether we believe the
religious homage presented on each occasion to have been in ignorance
addressed to the true God, or to some idol, there is reason to conclude
that the injunction of the false prophet was suggested by the practice
of the people of God, and that the service was an emblematical
representation of the religious worship offered in the swearing of the
oath. Besides, was not his design to curse Israel either by the true
God, or by some gods of the heathen? And was it not in imitation of some
such practices, as that which he attempted, that Goliath cursed David by
his gods? But offerings of this kind were presented when federal
transactions were ratified by the worshippers of God. After the three
friends of Job had uttered all their hard speeches against him, the Lord
addressed to them a command which included not less than the injunction,
to enter into an amicable compact with the afflicted character whom they
had so much misrepresented, and also to accompany it with a religious
service.[149] The duty enjoined embodied likewise a confession of sin
and an appeal to God for the truth of their acknowledgments. The
covenant promise made to them was, that God would accept them through
the intercession of Job,--not as if that were of itself meritorious, but
approved through the great Mediator. The offering of seven bullocks and
seven rams was a confirmation of their friendly Covenant, and could not
be less than an emblem of their oath to the Most High. Finally. In the
first year of his reign, Hezekiah declared, "Now it is in mine heart to
make a Covenant with the Lord God of Israel, that his fierce wrath may
turn away from us." That He, the priests and Levites, the rulers of
Jerusalem, and as many of the congregation of Israel as were present,
carried his design into effect, for the first time, on the occasion of
the solemnities which took place in the first month, appears from his
command, uttered when he declared his devout intention. He said,--"My
sons, be not now negligent: for the Lord hath chosen you to stand before
him, to serve him, and that ye should minister unto him and burn incense
(or, _offer sacrifice_)."[150] That all Judah and Israel were enjoined
to accede to the Covenant, in the second month, is manifest from the
King's command to them--"Now be ye not stiff-necked, as your fathers
were, but yield yourselves unto the Lord, and enter into his sanctuary,
which he hath sanctified for ever; and serve the Lord your God, that the
fierceness of his wrath may turn away from you."[151] That such of them
as came up to the passover, at the King's command, by the word of the
Lord, gave their adherence to what had been done before at Jerusalem,
appears from the account given of them engaging in making confession to
the Lord God of their fathers. And whether or not the keeping of the
feast, for the accustomed seven days, and other seven days besides,
symbolized the act of swearing to the Lord, with a cordiality which the
repetition denoted, sacrifices were offered, both on the occasion of the
making of the Covenant and on that of the people's latter acquiescence
in it, and on the former when sacrifices were presented for Israel, the
sin-offering--testifying to the oaths that were then sworn, was offered
by sevens.

It is explicitly said, that a Covenant with God was made by sacrifice.
It is not obscurely intimated in Scripture that the people of Israel,
who fell into idolatry by offering sacrifice on high places, made a
Covenant with idols instead of God himself. The practice must have been
a corruption of the worship of God. The vow was made frequently not
merely to offer sacrifice, but by the offering of oblation. "Gather my
saints together unto me; those that have made a Covenant with me by
sacrifice."[152]

And Covenants were ratified by the sprinkling of the blood of sacrifice.
A full account is given of the practice in the record of the Covenant
transaction at Sinai. Moses "sent young men of the children of Israel,
which offered burnt-offerings, and sacrificed peace-offerings of oxen
unto the Lord. And Moses took half of the blood, and put it in basons;
and half of the blood he sprinkled on the altar. And he took the book of
the Covenant, and read in the audience of the people: and they said, All
that the Lord hath said will we do, and be obedient. And Moses took the
blood, and sprinkled it on the people, and said, Behold the blood of the
covenant, which the Lord hath made with you concerning all these
words."[153] The blood sprinkled on the altar testified to the Lord's
acceptance of the sacrifice and of the people who presented it, and to
the Father's acquiescence in and approval of the great propitiation that
should be made for sin. The sprinkling of the blood upon the people
signified the application of the blood of Christ for pardon,
pacification, and cleansing, to the consciences of a ransomed community.
The Lord Jesus being that sacrifice that was slain for the confirmation
of the everlasting Covenant, his blood is represented as the blood of
the Covenant. And the blood of sacrifice that was sprinkled was a type
of his. To that sacrifice, the ancient covenanter, presenting his
oblation, looked forward. To look to him so, in taking hold upon his
Covenant, before his incarnation, there was given the encouragement--"As
for thee also, by the blood of thy covenant I have sent forth thy
prisoners out of the pit wherein is no water."[154] And now, though
oblation is no more offered in the same spirit in which Covenant was
made by sacrifice, the Covenanting believer vowing to God comes to
"Jesus the mediator of the new covenant, and to the blood of sprinkling,
that speaketh better things than that of Abel."[155]

Sixthly. In all ages, the exercise is performed by faith. As without
faith it is impossible to please God, so in this act it is not less
requisite than in any other. In order to the right performance of it,
faith in God, as having given it his warrant, and as having made
precious promises to be laid hold on in engaging in it, and dependence
on Divine grace for strength to accomplish it, is necessary. It is by
faith that the way of salvation through Christ is approved; by faith,
Christ and all his benefits are received; by faith, God, as a God in
covenant, is recognised; by faith, are renounced the claims of the
devil, the world, and the flesh; by faith, is the whole man dedicated to
the service of God; and by faith, every promise of obedience, that God
may be glorified, is made. Of Abraham taking hold on God's covenant by
accepting of the promise, it is said, "He believed in the Lord, and he
counted it to him for righteousness."[156] Swearing to the Lord in
faith, "Surely, shall one say, In the Lord have I righteousness and
strength."[157] And all who have properly engaged in this exercise will
testify, "I trusted in thee, O Lord: I said, Thou art my God."[158] With
the heart man believeth unto righteousness; and with the mouth
confession is made unto salvation. And as in the first actings of faith,
so in this solemn act, the Redeemer is received as able also to save
them to the uttermost that come unto God by him, seeing he ever liveth
to make intercession for them. Faith in him as the one foundation laid
in Zion, in preference to every other, the believer endeavours
habitually to cherish, and especially at seasons of solemn
self-surrender to God, or of public vowing to him, seeks to have in
vigorous exercise. At these, the mind is brought more than is usual to
deal with the object of faith. The Lord Jesus in his exceeding glory,
often speaks to the heart, and the whole faculties of the soul respond.
So that, especially applicable to the believer's exercises, then, is
what, in the following language of an eminent writer, is said concerning
the universal tendency of faith in the righteousness of Christ:--"When
he discovers his own guilt and misery, and the absolute perfection and
ineffable excellencies of this righteousness, the believer requires no
force nor compulsion to embrace it. When the avenger of blood was at his
heels, did the manslayer require any violence to urge him on to the
asylum where he might lodge secure? When the deluge of wrath was
descending, and all around becoming one watery waste, was any force
necessary to shut Noah up in the ark, where he might abide in safety
amidst the wreck and horrors of a sinking world? And when conscience
writes bitter things against him, and makes him possess the iniquities
of his youth; when the heavens are gathering blackness, and before him
he sees, at the opening into eternity, the piercing eyes of Omniscience
looking fully on him through the terrors of insulted, incensed
omnipotent justice: does the believer need any compulsion to drive him
out of his own lying refuges, and constrain him to betake himself to the
Divine and All-sufficient righteousness of Immanuel? No. He repairs to
it with eagerness, and clings to it with a tenacity that time cannot
relax, nor all the agonies of death dissolve. We speak of trust,
dependence, and reliance, on this righteousness. These however are terms
far too feeble to express the affection towards it, which the believer
feels. He prefers it to his chief joy; glories in it as all his
salvation and all his desire, and determines to know nothing else.
Divinely precious and infinitely perfect as it is, there is no part of
it with which he can dispense. Less than this cannot reach his wretched
case, nor impart the blessings that he wants. His polluted and
never-dying soul needs it all: and, therefore, he embraces it wholly,
and rests on it alone[159]."

Seventhly. The exercise requires that it be engaged in devotionally. It
is a part of religious worship, and claims that solemnity of mind that
is due to every religious service. Every part of it is an exercise of
religion, and the frame of mind that should be brought to each of them
ought to be sustained in waiting on the whole. All things that could
give solemnity to an observance unite to invest this with a devout
character. The claims of its glorious Object, its own essential nature,
and its design, all conspire in this.

It was performed in the solemn assemblies of the people of God. The
oaths of his people were wont to come up before his altar. The people of
Judah and Jerusalem, both under Jehoash and Josiah, and those of Judah,
besides many of the kingdom of Israel, observed the exercise in the
temple. When performed not in religious edifices, but where the Lord
himself approved, it was not the less observed in his presence, nor the
less sacred a service. What gives to a religious assembly all its
solemnity, is the gracious presence of God. And this, which gave to the
house of God its holy character, confers on every place where his people
meet, whether in houses built with hands or under the canopy of heaven,
the character of a scene for the time set apart to his service. The
scene and the nature of the services correspond. By the scene where this
observance was kept, whether in the desert of Sinai, in the fruitful
land of Moab, in the temple at Jerusalem in its earlier periods, in
Jerusalem surrounded with ruins, but to be rebuilt, in houses erected
for the worship of God, or in the fruitful vallies, or on the barren
heath,--a scene of communion with God, its character, as an exercise
essentially devotional, is defined.

It is a holy exercise. Both in the Old Testament and in the New, the
Covenant of God is declared to be holy. He himself is holy, and he
requires that his people be holy too. And dissuading Israel from
confederating with the heathen, and in language addressed to all,
calling them to the exercise of Covenanting embodied in fearing his
name, he commands them to approach him as holy. "Say ye not, A
confederacy, to all them to whom this people shall say, A confederacy;
neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts
himself; and let him be your fear, and let him be your dread."[160]

It should be performed with godly fear and reverence. The Lord was made
known not merely as the God of Abraham, and the portion of Jacob, but to
intimate the same Covenant relation which these designations pointed
out, as also the fear of Isaac. And as Isaac, in Covenanting with Him
whom he acknowledged as his fear, could not but cherish towards him a
holy awe, so all possessed of an interest in that covenant into which
Isaac was taken, in vowing to the Lord, fear his holy name; and giving
intimation of the reverential feelings that prevail in their minds
while performing the exercise, in their practice they will verify the
prediction, "Unto me every knee shall bow, every tongue shall swear."

The exercise requires to be accompanied by confession of sin. It is as
sinners seeking forgiveness that men, however much they may have enjoyed
the blessings of the Covenant, perform it. Because of neglect or
forgetfulness of Covenant engagements, because of imperfections numerous
and great attaching to obedience rendered in fulfilling them, because of
misapprehensions of their nature and design, and the want of that holy
ardour that should never cease to urge to duties voluntarily engaged to,
because of innumerably varied infirmities manifested even while in a
Covenant state, confession behoves to be made. The Covenant of Grace was
revealed after the breach of that of Works. For removing the curse
entailed by sin, its revelation was designed. A right apprehension of
its design is accompanied by a sense of sin. When its terms are
accepted, hatred to all iniquity is professed; and, because of the power
of corruption in leading to disobedience, shame must be felt, and
acknowledgment be made before God. On these occasions a sin-offering was
wont to be _cut_.[161] The practice of making confession, then, was
fully illustrated in the conduct both of Ezra and Nehemiah, and of
Israel with them. Concerning Israel--attempting the service, it is said,
"They shall come with weeping, and with supplications will I lead them:
I will cause them to walk by the rivers of water in a straight way,
wherein they shall not stumble; for I am a father to Israel, and Ephraim
is my first-born."[162] And the Gentiles, being not less chargeable with
sin than the seed of Abraham in the same circumstances, will not be less
called than those to acknowledge it; so that to them, as sons of the
spiritual Zion, may be applied the prophetic description of duty
contained in the words uttered concerning the other,--"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 God. 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."[163]

And, the vow is made in the exercise of prayer. The term ([Greek:
euche]) by which the Seventy render the word for a vow in the Old
Testament original, is used in the Greek of the New Testament to denote,
now a vow and then a prayer. In the former sense it is employed in the
original of the passage, "Do therefore this that we say unto thee: We
have four men which have a _vow_ on them."[164] And in the latter
acceptation it is used in that of the following:--"The _prayer_ of faith
shall save the sick, and the Lord shall raise him up."[165] Were the vow
not made in the act of offering prayer we should be unable to account
for this twofold use of the term. Again, taking prayer in its most
comprehensive signification,--as including adoration, confession,
petition, and thanksgiving,--no address to God, except the song of
praise, can be made otherwise than in this exercise. The vow
accordingly, as well as the oath--which embodies an adoration, is made
by prayer. And, finally, this receives corroboration from the fact that
the manner according to which, in vowing, prayer should be made is
revealed. In this and in similar passages, not merely Israel after the
flesh, but the whole visible church of God, are instructed how at once
they should vow and pray.--"O Israel, return unto the Lord thy God; for
thou hast fallen by thine iniquity. Take with you words, and turn to
the Lord: say unto him, Take away all iniquity, and receive us
graciously: so will we render the calves of our lips."[166]

Eighthly. This exercise is sometimes engaged in with the living voice.
Whatever argument can be employed to establish the propriety of engaging
vocally in any religious service is here available. The tongue is the
glory of man; and with it the praise of God is proclaimed. "In his
temple doth every one speak of his glory." That thought concerning God,
which may not in some circumstances be expressed, may not be
entertained. And if some features of his glorious character or
administration are celebrated with the lips, so may all. Holy thoughts
and affections unexpressed are sometimes like a fire shut up in the
bones. Why should not these burst forth in the holy act of vowing and
swearing to God, even as a flame, to the diffusion of a love and zeal
for Him and his cause that would spread widely around? This the saints
of God have felt when called to the service. In the land of Moab Israel
_avouched_ the Lord to be their God; and presenting an animating
example, the kingdom of Judah, with Asa their king, "sware unto the Lord
with a loud voice."[167]

Lastly. A Covenant with God is sometimes confirmed by subscription.
Probably in imitation of the practice of the people of God, covenants
among idolaters were written. "Your covenant with death shall be
disannulled,"[168] (that is, _covered_ or _blotted_ out, as if it had
been written.) The application of the seal was equivalent to the
signature of the hand. It must have been made on occasions of federal
ratification, and it might then have accompanied the subscription of the
name. There is reason to believe that Nehemiah referred to an imitation
of an ancient practice when he said, "And because of all this, we make
a sure covenant, and write it: and our princes, Levites, and priests,
seal unto it."[169] But to whatever extent the practice may have
obtained in the earlier times, it possesses the highest warrant during
every period that should succeed. "One shall say, I am the Lord's; and
another shall call himself by the name of Jacob; and another shall
_subscribe_ with his hand unto the Lord."[170]

Hence, in the first place, religious Covenanting is an exercise distinct
from every other. The vow cannot be mistaken for anything else; and the
swearing of the oath is marked by a character of its own.

Every religious act is, or ought to be, performed with a solemn regard
to Covenant obligation. But each one of these is not Covenanting. The
spirit of Covenanting enters into praise and prayer, and every other
exercise of a devotional kind; but the exercise itself, performed in an
explicit and solemn manner, is a part of worship different from all
these. To argue that it is not, as some who are opposed to the explicit
performance of it do, would be to go to the extreme of maintaining that
Covenanting should be engaged in, not merely personally on one occasion,
but habitually in the discharge of every religious duty; and thus to
lead to a very frequent, and, we might add, therefore unwarrantable
performance of the service, instead of discountenancing it altogether.
To perform a vow is not to vow a vow. To vow to do one thing is not to
vow to perform another that is distinct from it. To vow to do duty that
might have been clearly apprehended before, is not to engage by vow to
do duty for the first time now unfolded before the mind. Prayer includes
praise; but to pray is not to sing praise. Covenanting may include in it
every religious exercise. But to perform any or all of these, excepting
the use of the seals of the Covenant, may not be formally to Covenant.
Indeed, the exercise is the sum of all others of a religious
description; and as embodying not merely the spirit, but the observance
of the spiritual services performed in all of them, ought with due
solemnity on meet occasions formally to be engaged in. Sacrifice
accompanied vowing in former times; but sacrifice was offered on other
occasions besides. Sacrifice was presented frequently in order that the
vow might be paid; but sacrifice was not the making of the vow. Faith is
always in exercise when Covenanting is engaged in aright; but it is also
in operation when Covenant engagements are not made, but in some measure
fulfilled. Covenanting is performed with holy fear and reverence; but
are these feelings never in exercise except when the oath is sworn or
the vow is made? The people of God fear him habitually, even though not
engaged in positive religious services. Covenanting is engaged in along
with confession of sin; but the exercise itself is not the confession of
sin. Sin is sometimes acknowledged before God when no new positive
engagement is made. Covenanting is engaged in by prayer; but prayer is
of a varied character, and though every vow is made in prayer, yet every
prayer is not offered in entering into Covenant.

But, in the second and last place, hence also appears the error of the
opinion, that seeing this exercise is performed in certain acknowledged
duties, therefore by itself it is unnecessary. It is not denied that the
oath is used to confirm civil obligations. But no one is therefore
warranted in maintaining that to apply it so, is to use it in things
religious. It is one thing to admit that vowing is a part of the duty
implied in receiving the sacrament of baptism and the Lord's supper; it
is another to maintain that the vow or oath should not be used in other
circumstances. The vow is defined in Scripture, but the things to be
vowed, and the cases in which it should be made are also in general
pointed out. To declare that the vow should be made, for example, merely
on sacramental occasions, would be to assume, that a part adopted by men
should stand for the whole appointed by God. Is it said, that in these
two sacramental exercises there is made a general engagement, that
comprehends every duty that could possibly be performed, and therefore
it is unnecessary to engage in formal Covenanting? On the same principle
it might be said, that the sinner who has received Christ at first has
no need to act faith upon him again;--that the believer has even no need
to receive the ordinance of baptism for his children, or that of the
Lord's supper for himself;--that the individual who has believed should
not Covenant personally in an explicit manner; yea,--that he who has
sworn to the Lord, in attending to the ordinance of baptism or of the
supper, has no need in any case, even in reference to matters civil, to
swear again. It might as well be said, that, in receiving the ordinance
of baptism, vows are taken on, which include every case that could
occur, and that, therefore, after that there is no necessity for waiting
on the ordinance of the supper;--or that the waiting on that ordinance
on one occasion would afford a reason for neglecting both the
dispensation of it and of the ordinance of baptism ever thereafter. In
one word, it might be answered, that the opinion makes no provision for
the believer's growth in grace, but by dealing with him as if he were
perfect in all respects, rather tends to keep him from attaining to
perfection. One approved exercise is not to be sacrificed to others. On
the same principle that Covenanting might be given up because vows are
made to God in receiving the sacrament, might praise be given up
because God is thanked in prayer; or prayer be discontinued because He
is adored and thanked, and presented with confession of sin, and
supplications for mercies, in songs of praise. But, besides, as the
Lord's supper ought not to be substituted for baptism, nor baptism for
the Lord's supper, so neither ought either or both to take the place of
various other specific exercises of vowing to God. The vow made on the
reception of baptism is suited especially to the occasion. Other vows
are not less suitable to other circumstances than that is to its own.
The vow made at the Lord's table may include the sum of all duty; but
where is the evidence that it ought not in other circumstances also to
be made? At that holy communion each believer swears individually to a
profession of his faith with his brethren, and to specific exercises
consistent with his own condition; but that is no reason why the oath to
perform certain requirements of God's law should not be explicitly and
openly sworn. Apart from the sacramental symbols, the exercise of
explicit Covenanting may embody the making of vows to perform every
duty, and include every part of religious worship. And as it was
attended to under the Old Testament economy, when neither the rite of
circumcision nor some other observances of the Levitical dispensation
had been instituted, nay, even when that rite after its institution was
not being applied, so under the present dispensation it may be engaged
in when the seals of the Covenant are or are not dispensed. The
magnitude, and variety, and demands of the objects embraced by it,
define the times necessary for engaging in it. Changes in providence
should lead, and in some measure direct in observing it. It is in
certain occurrences in providence, ordinary though they be, that we are
presented with the season meet for every other religious act. The
morning and evening, and the times of partaking of the necessaries and
comforts of life for the nourishment of the body, especially afford
opportunities for offering supplication and thanksgiving. Deliverances
from afflictions, and support under them when vouchsafed, call for the
acknowledgment of the great goodness and tender compassion of God. The
suffering of individual and social distress, and the pangs of
bereavement, call for the recognition of his holy sovereignty with the
deepest humility and resignation; and not less should the changes for
evil or good that take place in society, and the obvious necessities
that attach to our own spiritual condition, and the wants of our
fellow-creatures around us and over the habitable earth, urge us to
those exercises of special solemn Covenanting with God, which are
peculiarly fitted to meet their demands.

FOOTNOTES:

[116] Isa. liv. 9.

[117] Heb. vi. 13, 14.

[118] Ps. cv. 9.

[119] Ezek. xx. 5.

[120] Deut. xxxiii. 2.

[121] Ps. cxxxii. 11.

[122] Deut. xxix. 12.

[123] Deut. xxvi. 17, 18.

[124] Deut. xxix. 13.

[125] Deut. xxix. 12-15.

[126] Is. lvi. 6, 7.

[127] Prov. xx. 25.

[128] Heb. xi. 6.

[129] Is. xix. 21.

[130] Jer. xxxi. 33, 34.

[131] 2 Chron. xv. 15.

[132] Jer. xxiv. 7.

[133] Josh. xxiv. 15-17.

[134] 1 Kings viii. 31, 32.

[135] Ps. cxix. 106.

[136] Ps. xxiv. 4.

[137] 1 Chron. xii. 18.

[138] Jer. xxxiv. 18-20.

[139] Gen. xv. 8-18.

[140] Gen. ix. 11.-viii. 20.

[141] 2 Sam. v. 3.

[142] 2 Kings xi. 4.

[143] Josh. ix. 6, 7.

[144] Exod. xxiii. 32.

[145] Ezra x. 3.

[146] 2 Chron. vii. 18.

[147] Heb. x. 19-23.

[148] Num. xxiii.

[149] Job xlii. 7-9.

[150] 2 Chron. xxix. 10, 11. See also, v. 20-24.

[151] 2 Chron. xxx. 8.

[152] Ps. l. 5.

[153] Exod. xxiv. 5-8.

[154] Zech. ix. 11.

[155] Heb. xii. 24.

[156] Gen. xv. 6.

[157] Is. xlv. 24.

[158] Ps. xxxi. 14.

[159] The Rev. Dr. Hamilton, late of Strathblane, "On the Assurance of
Salvation." 2d edition. pp. 122, 123.

[160] Is. viii. 12, 13.

[161] 2 Chron. xxix. 21.

[162] Jer. xxxi. 9.

[163] Jer. l. 4, 5.

[164] Acts xxi. 23.

[165] James v. 15.

[166] Hos. xiv. 1, 2.

[167] 2 Chron. xv. 14.

[168] [Hebrew: kupar] Is. xxviii. 18.

[169] Neh. ix. 38.

[170] Is. xliv. 5.




CHAPTER III.

COVENANTING A DUTY.


The exercise of Covenanting with God is enjoined by Him as the Supreme
Moral Governor of all. That his Covenant should be acceded to, by men in
every age and condition, is ordained as a law, sanctioned by his high
authority,--recorded in his law of perpetual moral obligation on men, as
a statute decreed by him, and in virtue of his underived sovereignty,
promulgated by his command. "He hath commanded his covenant for
ever."[171]

The exercise is inculcated according to the will of God, as King and
Lord of all. Being a part of his worship, it is thus urged,--"The Lord
is a great God, and a great King above all gods."--"O come, let us
worship and bow down: let us kneel before the Lord our Maker. For he is
our God; and we are the people of his pasture, and the sheep of his
hand. To-day if ye will hear his voice."[172] And explicitly, in the
same connection are the various observances included in it presented in
precept. "Behold, the heaven and the heaven of heavens is the Lord's thy
God, the earth also, with all that therein is."--"For the Lord your God
is God of gods, and Lord of lords, a great God, a mighty and a terrible,
which regardeth not persons, nor taketh reward."--"Thou shalt fear the
Lord thy God; him shalt thou serve, and to him shalt thou cleave, and
swear by his name."[173]

The observance is a debt of obedience to the Lord Jesus Christ, as
possessed of all power in heaven and in earth. He is King of Zion, the
Governor among the nations, and Head over all things to the church,
which is his body. As all are called to honour the Son, even as they
honour the Father, the service that is due to God, as the righteous
Ruler of all, is due to the Son--holding a universal mediatorial
dominion which shall not pass away. The law of God is the law of Christ,
and obedience to Christ is subjection to God. The Lord Jesus commands
the performance as duty to himself. "Hearken, O daughter, and consider,
and incline thine ear; forget also thine own people, and thy father's
house; so shall the King greatly desire thy beauty; for he is thy Lord;
and worship thou him."[174] In terms applicable in every age, as their
Lord and Master, he said to his disciples, "Whosoever therefore shall
_confess_ me before men, him will I confess also before my Father which
is in heaven. But whosoever shall deny me before men, him will I also
deny before my Father which is in heaven."[175] And he having both died
and risen, and revived, that he might be the Lord both of the dead and
living, claims the individual parts of the exercise as homage to his
name. "We shall all stand before the judgment-seat of Christ. For it is
written, As I live, saith the Lord, every knee shall bow to me, and
every tongue shall confess to God."[176]

Believers engaging in personal Covenanting, act as being not without law
to God, but under law to Christ. As the _servants_ of God they thus
transact with him. Jacob, as well as others who have vowed to God
without being condemned, being represented as God's servant,[177] must
in such acts have served him. Addressed individually as well as
collectively in these terms, "Yet now hear, O Jacob my servant; and
Israel, whom I have chosen," those yield obedience, when in their
practice is fulfilled the prophecy, itself a command, "One shall say, I
am the Lord's; and another shall call himself by the name of Jacob; and
another shall subscribe with his hand unto the Lord, and surname himself
by the name of Israel." That the churches of Macedonia Covenanted with
God is manifest from the words,--"This they did, not as we hoped, but
first gave their ownselves to the Lord, and unto us by the will of
God."[178] But in writing to the Thessalonians--one of those churches,
an apostle describes them, as in that, and in consequent performances,
serving God. "They themselves shew of us what manner of entering in we
had unto you, and how ye turned to God from idols, to _serve_ the living
and true God."[179] Nor without entertaining an enlightened apprehension
that in that exercise he served God, could the Psalmist performing it
say,--"O Lord, truly I am thy servant; I am thy servant, and the son of
thy handmaid."[180] Moreover, every believer is a good _soldier_ of
Jesus Christ. Each one of them is called by His authoritative command,
as well as by the effectual influences of his Spirit. "He is Lord of
lords, and King of kings: and they that are with him are called, and
chosen, and faithful."[181] Each, like the governors and people of
Israel, who, on a memorable occasion, at God's command, offered
themselves willingly--each made willing in a day of his power, resolving
and vowing to follow the Lord fully, does obedience to the Lord of
Hosts: bows to the mandate, "Incline your ear, and come unto me: hear,
and your soul shall live; and I will make an everlasting covenant with
you, even the sure mercies of David:"[182] and dutifully engages by
covenant and oath to serve him--given for a leader and commander to the
people. Besides, each one who lawfully vows to God, in vowing discharges
a function of a loyal _subject_ of God's government. In the vow God is
invoked as King. "Hearken unto the voice of my cry, my King, and my God:
for unto thee will I pray."[183] As the swearing of allegiance to an
earthly monarch is an act of obedience to law;--as when all the princes
and the mighty men, and all the sons, likewise, of King David, submitted
themselves,[184]--or by oath promised fidelity to Solomon, the king,
they performed an act of subjection to his authority; so in vowing or
swearing to God there is paid to him a tribute of duty. And, finally, in
this service the Lord is obeyed as God. The titles of, a master, a lord,
a captain, a king, among men, are valid only when held in subjection to
the King and Lord of all. The highest supremacy that belongs to
creatures is limited, and exercised only by deputation from Him who is
over all and blessed for ever. And as the claims of those in power,
because armed with His authority, cannot without rebellion against him
be set aside; much more, his, without aggravated hostility to him,
cannot be disputed. Accordingly, his power and authority--unspeakably
glorious--extending immeasurably beyond the province of every creature;
his dominion and all-wise determinations, they who invoke his dread
name, in vowing to him acknowledge and approve. The refusal of his
enemies to call upon him manifests their rebellion. His people avouching
him to be their God obey him. It is in compliance with the
mandate,--"Obey my voice, and I will be your God, and ye shall be my
people,"[185] that men take hold on his covenant, and in commemoration
of their act, in terms recording the highest deed of appropriation, with
the Psalmist say, "I trusted in thee, O Lord: I said, Thou art my
God."[186]

Social Covenanting engaged in by the Church of God, in an
Ecclesiastical capacity, is an act of obedience to his word. That
community, in its organization and laws essentially distinct from civil
society, one throughout every age, and embracing the saints of every
land, as one body, He designates, "My Servant." Whatsoever, therefore,
is practised by the church in her collective capacity, however
denominated, and without rebuke, is performed by her in this character.
And hence, whether introduced as "Israel," or "Jacob," or "My People,"
or as bearing any other honourable epithet, and vowing or swearing to
the Lord, she appears under the aspect of a chosen society performing
duty; and each promise and prophecy delivered concerning this, as well
as each other allowable exercise, assumes the features of a precept, and
each performance of it in truth, the marks of a warranted service. And
the church, in this, is said to serve God. At Horeb, before the mission
of Moses to Egypt, for the deliverance of Israel, the Lord, with regard
to the solemnities of Covenanting that were there to occur, said to him,
"When thou hast brought forth the people out of Egypt, ye shall _serve_
God upon this mountain."[187] Commanding and exhorting to engage in
solemn covenant renovation, Hezekiah said to Israel,--"Now be ye not
stiff-necked, as your fathers were, but yield yourselves (margin, _give
the hand_) unto the Lord, and enter into his sanctuary, which he hath
sanctified for ever; and _serve_ the Lord your God, that the fierceness
of his wrath may turn away from you."[188] And not less, than under a
former dispensation, is the exercise represented as an act of obedience
in New Testament times. There is no reason for maintaining that the
apostle enjoined not the exercise of social, but merely that of personal
Covenanting, when he thus addressed the Church of God at Rome,--"I
beseech you there-fore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable unto God, which
is your reasonable _service_."[189]

The exercise of Social Covenanting with God, performed by his Church
both in an Ecclesiastical and a National capacity, is a part of his
service. Being a religious observance, this cannot be performed by the
members of the Church collectively, whether united ecclesiastically or
otherwise, if not associated as the Church of God. But also when, united
both ecclesiastically and in a national capacity, they address
themselves to it, they discharge an obligation incumbent upon them. The
Lord Jesus is King of saints.[190] Ruled by his laws, these, not merely
in their ecclesiastical, but also in their civil relations, do homage to
him. Under two aspects in their social capacity they appear. _First_, in
subjection to Him as King of Zion. United to Christ their spiritual
Head, and to one another in him, they are members of one glorious body.
And being members of his Church--which he has distinguished by the
ministry of reconciliation, by his oracles, and by special ordinances,
they are under Him, as its sole Head, and Lawgiver, and Governor, and
King. As one community, in their faith, their worship, their discipline,
their government, and communion, they are under his authority. Judges,
and magistrates, and kings, having power in civil society, are
recognised with divine approbation. But there is no human head of the
Church. There are who rule therein; but over his house, He alone is Head
and King. In civil life, there are who sway the sceptre among men. He,
the King of kings, and Lord of lords, rules over these. But in his house
there is none other than Himself, who is Lord or King. He is the head of
the body, the Church: who is the beginning, the first-born from the
dead; that in all things (or rather, _among all_) he might have the
pre-eminence.[191] The apostles of our Lord were among those who, in the
council held at Jerusalem several years after his ascension, acted as
rulers in his Church by enacting a law which applied to the Christians
at Antioch and elsewhere. And applicable to their conduct on such an
occasion, and to that of all others exercising authority in the Church
of God, were his words addressed to them before his death,--"Be ye not
called Rabbi: for one is your Master, even Christ; and all ye are
brethren. And call no man your father upon the earth: for one is your
Father, which is in heaven. Neither be ye called masters: for one is
your Master, even Christ."[192] The jurisdiction of the rulers in the
Church is distinct from that of civil rulers. The powers of the former
are spiritual, and with these powers the latter have no right to
interfere. Each class of rulers have a sphere of their own; and only at
their peril do those of the one class invade the authority of the other.
By men the laws of a nation may be altered without being made
contradictory to one another, or to oppose the law of God. But the laws
of the Church were enacted by Christ himself. Suited to the
circumstances of the Church has been their character in every age, and
the changes that have been produced on these were made by Him alone. It
is from a special revelation of his will that the precise character of
the laws by which his Church ought to be ruled is obtained; and those
ordinances for the government of his house, which are not revealed as
His, are without authority. Since the close of the Canon of Scripture,
no new light concerning the things of religion has been, or can be,
given; and the laws of the New Testament Church are therefore fixed
beyond the influence of change. There are various forms of civil
government, all of which are consistent with the immutable law of God;
and any one of which, accordingly, may warrantably be adopted according
to circumstances. But in the Church of God, only one form of government
is of Divine right: every other is an invention of man, and destitute of
authority. In the course of providence, the institutions of the Church,
like the doctrines of religion, will receive accessions of rich
illustration; but, like these heavenly doctrines--beyond the resolutions
of men, they are, according to the will of God, to stand. _Next_, as
members of civil society, under Him as King of nations, they appear.
Distinct from the organization of the Church, but also under Christ, is
the constitution of civil society. In order to promote communion with
God, were the ordinances of the former appointed. In order that God
might be obeyed by men in their mutual intercourse with one another, the
laws of the latter were decreed. That God might be glorified
immediately, the former was constituted; that he might be glorified
mediately, the latter was founded. The erection and government of the
Church originated in Divine grace. The whole structure of civil
government is derived from God as the moral Governor of the universe,
but is put under Christ as the Mediator. The laws of the Church of God
remain immutable, amid the changes that overtake the various communities
of men. The laws of civil society may vary with the course of
providence, and yet be still consistent with the perfect standard of
moral procedure. The laws of the house of God are applicable to men of
every clime. Like all the commandments of the decalogue--which, indeed,
they embody, they are binding on men in all possible circumstances and
conditions; but, according to the state of society, may civil enactments
vary in their absolute character, without transgressing the limits fixed
by the moral law. The facts occurring in providence, enlarge not the
compass of those laws that were promulgated by the King of Zion to her
communion, but demand their application. The laws of civil society ought
never to conflict with the principles of eternal righteousness; but with
observation and discovery, and every change else in providence, it
behoves them to keep pace. In the former, the Lord Jesus is recognised
as the immediate lawgiver; in the latter, too, he is acknowledged as
supreme lawgiver,--and, as having given to men civil power to be
exercised, not otherwise than agreeably to the revelations of his
will,--which unfold the mutual obligations, of nations and their rulers
to one another, and of both to himself. Not less than as members of his
Church, are men, as worthy members of civil society, the servants of
Christ.

Now, that in vowing and swearing to God in both capacities they serve
him, appears from various considerations. Repeatedly are the people of
Israel represented in Scripture as a nation, and as in their national
character engaging in Covenanting. Both on the occasion of the
solemnities at Sinai and in the land of Moab they are so designated.
That they sustained this character under the kings of David's line is
also manifest. That the whole people will, in gospel times, be united in
such a relation the voice of prophecy would seem to indicate.[193] That,
in whatever civil incorporations they may stand, they will be subject to
Messiah, King of nations, is certain. Under the theocracy, they
Covenanted as a nation, at Horeb, in the land of Moab, and at Shechem.
Under Asa, and also under Josiah, the people in their civil capacity
with their rulers Covenanted too. As a nation, after the return from
Babylon, under Nehemiah, the whole people and their rulers also entered
into covenant with God. On all these occasions the Church of God
engaged to obey his law, not only regarding things ecclesiastical, but
also things civil. Under the theocracy, Israel, in things civil and
religious were called to obey God as their king. Under the kings of
Judah, they were no less called in all relations to acknowledge God as
their Lord. After their restoration, they will acknowledge Messiah at
God's right hand as in all things their sovereign Lord. "My servant
David shall be their prince for ever."[194] And the Gentile nations, in
due time, will all do homage to Him as the Prince of the kings of the
earth. Now, it has been shown before, that in Covenanting at Horeb
Israel served God. If, then, they served him there in that exercise,
they must have served him when again they engaged in it under the
patriarch who led them, and also when they performed it under Joshua his
successor. And as on such occasions, as a church and nation recognising
God as their king, they obeyed him, so, not ceasing to recognise Him as
in all relations their Lord and Master, the house of Jacob, under kings
ruling in His fear, or judges acting according to his commandment,
whether before or after a first or succeeding restoration; and the
Gentile nations in gospel times, in vowing and swearing to Him in their
ecclesiastical and national characters; must be viewed as willing
servants obeying his commands.

Covenanting is commanded in the Moral Law. In the ten commandments,
containing a summary of that law, and in other passages that variously
unfold its import, the exercise is presented as a duty.

It is enjoined in the first three precepts of the decalogue. The manner
of injunction is prohibitory of contrary practices; and accordingly
intimates, with great force, that the duty is to be so steadfastly
performed that departure from it, even in one instance, is not to be
attempted. The first precept--forbidding all respect to other gods
before God, implies, that He, before whom all things are manifest,
claims not merely the misdirected homage paid to his creatures, but all
the devout obedience of men; and that, demanding that adoring thoughts
be entertained of Him alone, He commands that He be accepted and served
as the only true God. To prefer God to others is not merely to cast them
and their services off, but to acknowledge and reverence Him as the
object of supreme regard. Man cannot be without some thoughts of a
divinity. Even among those who would seem to have fallen most from the
knowledge of God, something about their own characters or circumstances
virtually usurps His place. The law of the ten commandments, written at
first on the heart of man, and afterwards proclaimed by the voice of
God, contemplated and anticipated every departure from the service due
to Him that should occur throughout all time. Originating in the perfect
nature of God, it is perfect. It reproves the rebellion of those who
would worship the creature instead of the Creator, and is directed alike
against the polytheist and him who, worshipping himself, says,--"no
God." The first commandment condemns the idolater, of whatever class;
includes that, instead of Covenanting with the gods of the heathen, as
many in early times did, men, in every age, should make that
acknowledgment of himself which entering into covenant with him
essentially implies; and is obeyed when, like Joshua and all Israel
Covenanting at Shechem, they choose the Lord to serve him.[195] In the
second commandment is implied an injunction to serve God. The fact that
vowing and swearing to God are a part of his service is manifest, as we
have seen from sundry passages of Scripture. Consistent, therefore, with
the commands implied in these portions of the Sacred Volume, but
distinct from them, is the injunction embodied in this precept, that
men enter into covenant with him; and the performance of every
part of that service, as exhibited throughout the whole of Divine
revelation, according to circumstances, it enjoins. The third
commandment--forbidding the irreverent use of God's name, and
threatening those who take it in vain, authoritatively inculcates the
holy use of it in Covenanting. There is no passage of Scripture in which
it is said or implied, that to vow or swear, in every case is to take
God's name in vain. The saints, in calling upon his name, have vowed and
sworn to him. In commands to call upon his name, swearing by him is not
forbidden. The oath and vow, therefore, in calling upon him, may be made
lawfully; the abuse of them only in this precept is condemned, and the
use of them receives the highest sanction from this.

It is enjoined in statutes of perpetual moral obligation, that
illustrate the ten precepts of the law. These statutes are,

Commands to glorify God. God is glorified when the perfections of his
nature, and his execution of his purposes in the works of creation and
providence, are celebrated. The Scriptures contain the most abundant and
full representations of the excellence of his character and
administration, and the confession of which, in an adoring frame of
mind, is glorifying to him. Obeying the precept, "give unto the Lord the
glory due unto his name, worship the Lord in the beauty of holiness,"
his saints have this said of them,--"In his temple doth every one speak
of his glory." If every spiritual act of worship is glorifying to God,
then all of them are glorifying to him also; and Covenanting with him,
including them all, is not less glorifying to his name; and if the
exercises of vowing and swearing to him are glorifying, certainly when
he commands that his name be glorified, these are not excluded. Does
the Lord claim the subjection of every capacity of man? Does he
command,--"Whether ye eat or drink, or whatsoever ye do, do all to the
glory of God?"[196] Does he say to his people, as well as to his
Anointed, "Thou art my servant, O Israel, in whom I will be glorified"?
Has he appointed that the heavens should declare his glory; and that the
earth should be filled with the knowledge thereof? And when he commands
that his most gifted creatures on earth,--whom he has formed for the
purpose of displaying most widely that glory, do proclaim it, does he
not call upon them to do so in those exercises of avouching him to be
their God, and pledging themselves to his service, in which all their
spiritual capacities are most devoutly engaged, and all the institutions
of his grace by being used are most honoured? The people of God
accordingly interpret in this manner these commands. Was it said,--"Ye
that fear the Lord, praise him: all ye the seed of Jacob, glorify him;
and fear him, all ye the seed of Israel?" In obedience to the
requirement which the Psalmist as an instrument was employed to declare
in these terms, did he make the vow,--"My praise shall be of thee in the
great congregation: I will pay my vows before them that fear him."[197]

Commands to worship God. Religious homage was paid with the bowing of
the head, the inclining of the body, or the bending of the knee. The
term ([Hebrew: shachoh]), employed to designate the act of one offering
worship, means literally, _to bow himself down_. The position was a
token of the intentness of the mind; and those terms that pointed that
out, came accordingly to have a spiritual application. When therefore it
is said,--"Unto me every knee shall bow, every tongue shall swear," we
are taught that the act of swearing to God should be performed, not
always in kneeling, but in that religious frame of mind which is
indicated by the bowing of the knee, but which, in some circumstances,
was also denoted by the worshipper bowing the head, or falling down in
deep prostration. And as the act of bowing before the Lord sometimes
accompanied and indicated the exercise of swearing by his name; so when
attention to his worship is urged by his authority, no part of religious
duty is uninculcated, but, like every service thereof in its due season,
that of Covenanting with him in times suited to its performance, is
enjoined.

Commands enjoining faith. In every variety of circumstances is the duty
of believing on God incumbent. Without faith it is impossible to please
him. In every general command to exercise that grace, we are warranted
to read an injunction laid upon us--in every part of obedience to act
under its influence. Vowing and swearing to God cannot be properly
performed without faith; and when faith is commanded without special
reference to some duties, it is inculcated with respect to all, and
therefore regarding Covenanting. How would the believer be straitened
were he uncertain of the circumstances in which a command to look unto
God with confidence should be obeyed! And how comforting to his heart is
the sound conclusion of his understanding, that every encouragement to
cherish confidence as well as hope in God, and love to him, when
circumstances are not named, is available to him in situations of every
character! His soul, therefore, can, to the extent of its happy
experience of advantage from cherishing such a conviction, answer, to
the glory of God, his appeal,--"Have I been a wilderness unto Israel? a
land of darkness?"[198]

Commands forbidding federal transactions with what is evil. The
Israelites were forbidden to enter into treaty with the Canaanites or
their gods. "Thou shalt make no Covenant with them, nor with their
gods." And the reason was, that, had they done so, they would have
fallen from the service of God as a people who regarded not his
Covenant. "They shall not dwell in thy land, lest they make thee sin
against me: for if thou serve their gods, it will surely be a snare,
unto thee."[199] Joshua and the princes of Israel did not violate the
statutes that were of this description, when they made a league with the
Gibeonites. To whatever extent the Israelites may have sinned by
believing the false reports that were made to them, and acting
precipitately in the whole matter, and however culpable might have been
the conduct of these Hivites in making an imposing misrepresentation of
their case, the compact entered into was valid:--the Lord himself, long
afterwards, punished for the violation of it. The Covenant that was made
did not provide for, nor countenance the worship of the gods of Canaan,
but brought the supplicating people into a state of subjection to the
nation of Israel that was inconsistent with the maintenance of idolatry,
yea, which appears to have resulted in their employment, under the name
of Nethinims, though in a subordinate capacity, about the sanctuary and
the temple. These had misapprehended the nature of the statute
forbidding alliance with the heathen, by supposing that it forbade a
compact even on terms of submission to the ordinances of God. Their
punishment was, that they should stand in a state of great subjection;
through the mercy of God, however, it would appear to have terminated in
good. But again, at a later period of their history, the people of
Israel were thus warned, "Say ye not, A confederacy, to all them to whom
this people shall say, A confederacy; neither fear ye their fear, nor be
afraid." And to show that disobedience to this command would have led
away from the exercise of avouching the Lord himself as a Covenant God,
it is added, "Sanctify the Lord of hosts himself; and let him be your
fear, and let him be your dread." The spirit of these commands has
descended to New Testament times. "Be ye not unequally yoked together
with unbelievers: for what fellowship hath righteousness with
unrighteousness? and what communion hath light with darkness? And what
concord hath Christ with Belial? or what part hath he that believeth
with an infidel? And what agreement hath the temple of God with idols?"
The reason why the sacred writer here dissuades from associations with
the heathen, is evidently, that their worship was idolatrous, and
calculated to lead from obedience to God. And treaties, of whatever kind
with the enemies of God, that are condemned, are to be shunned as a
snare to the soul. Wherever they are forbidden, there is implied an
exhibition of the duty of adhering to His service; and even
independently of abundant evidence otherwise, that they include express
mandates to observe the exercise of vowing and swearing to Him, is
substantiated in the beautiful language of the Apostle used in
confirmation of his declaration on this subject.--"For ye are the temple
of the living God; as God hath said, I will dwell in them, and walk in
them; and I will be their God, and they shall be my people. Wherefore,
come out from among them, and be ye separate, saith the Lord, and touch
not the unclean thing; and I will receive you, and will be a Father unto
you, and ye shall be my sons and daughters, saith the Lord
Almighty."[200]

Commands, enjoining the vowing of the vow. There is only one passage in
Scripture in which the vow is commanded in the most explicit form; but
along with others, in which precepts, inculcating the exercise, are
implied, that one is sufficient as a rule to guide our practice. That
passage,--"Vow, and pray unto the Lord your God," which commanded
obedience under a former dispensation, no less commands it now. As there
is no evidence in Scripture that the injunction has been abrogated,
those who would proceed, as if it were, would act an unwise part. Though
the things vowed, in some cases, under the present economy, may differ
from those vowed under the preceding, no such change has been produced
on the circumstances of men by the transition from the one to the other,
as could render the vow itself unnecessary or unlawful. Changes, in the
matter of the vow, even in the first ages, were continually being
produced in the course of Divine providence; yet the performance of it
continued to be obligatory. The changes that have occurred in the
circumstances of the Church of God, by the abolition of the Levitical
typical institutes, have been no more effective than the other, in
changing or taking away its obligation; nor will all the vicissitudes
that can occur in the Church's condition, till the consummation of all
things. The principles on which the vow is made, are immutable; and
while the Church is on earth, it will continue to be obligatory. As well
might it be said that prayer and praise, and meditation on God's word,
which were obligatory in the earlier times, are not duties incumbent
now, as that the vow should not be made; or that any service essentially
spiritual, necessary for the perfection of the saints, in a former
period, is not requisite in this; or that a dispensation, confessedly
not less spiritual, but as, in regard to the want of many types and
symbols, and to the more abundant effusion of the Spirit, more spiritual
than any that had gone before, should not be favoured with the use of so
many spiritual means of grace, as were vouchsafed under these.

The two passages of Scripture that represent the exercise of vowing, as
not obligatory in certain cases, may be explained in perfect consistency
with the general command enjoining it. These do not imply that the
neglect of the vow may be in general allowable; nor do they teach, that
it may be vowed, solely, or at all, according to caprice. They
manifestly admit that vowing is lawful in certain cases, and is
therefore enjoined, but show, that given circumstances may be
unfavourable to some species of the exercise. Even as the other
religious observances are not obligatory at every season, vowing should
not be engaged in to the exclusion of any incumbent duty. Circumstances
might occur, in which there would be no warrant from Scripture or
providence for making a given vow. If it be impossible to make
performance, the engagement is not required; and hence, if made, it
would not be valid, but involve the party to it in sin. The first of the
passages referred to, is the following--"If thou shalt forbear to vow,
it shall be no sin in thee."[201] The statement does not give scope to a
disregard of the vow, but implies that the law of God does not enforce
it where it would prove oppressive, or otherwise injurious. It does not
in the smallest abate the claim of the law enjoining an engagement by
vow to perform every definite duty; but teaches that it is not sinful to
abstain from vowing in some circumstances vows that ought to be vowed in
others. Some duties are so definite and so constantly obligatory that
they ought to be vowed by all; others, obligatory only on some in
certain circumstances, ought by such, in these circumstances alone, to
be engaged to. Thus, in all times and conditions, it is dutiful for all
to vow to keep the sabbath. It is dutiful for some to give themselves to
the work of the ministry, and to vow to do its duties; but not dutiful
for all. It is dutiful for the parties entering into the marriage
covenant to vow to fulfil the obligations of that relation; but it is
not incumbent on those who are not called in providence to enter into
that relation, to vow to perform its duties. Under the law, some things
were, by His express appointment, holy to the Lord. As he had an
explicit claim upon them, these might not be devoted to him in the same
manner as some other things were, but they behoved to be offered. Those
other things depended on the peculiar circumstances of the people, and
accordingly were of a changing amount, and had a great variety of
character; but not less than the things that might be vowed according to
circumstances, were those that were denominated, "holy to the Lord,"
vowed to him. Israel, at Sinai, vowed to present the first-born of their
males and their first-fruits to the Lord; and that vow they homologated
when they Covenanted again. On such occasions they could not vow
specific offerings to the Lord; but their engagements then made implied
in general that they would vow to the Lord thereafter according to the
showings of his providence. At other times the specialities of
providence called for the explicit vows, which could not have been made
when their circumstances were not anticipated. The vows of the people,
on occasions of public solemn Covenanting, and also in secret, implied
obligations to perform the duties of the various relations into which
they might enter; but they did not embody an explicit engagement to
perform the special duties of many of these. These public vows included,
for example, that such of the people as should be called to the priest's
office, should enter into the covenant of the priesthood, and keep it,
and that such of them as had in providence a call to become a Nazarite,
should take the requisite vow at the proper season, and thereafter
perform it. But on the former occasions referred to, it was not
incumbent to swear the oaths that were probably requisite on an entrance
to the priest's office; nor was it required, nor even possible, thus to
take the vow of the Nazarite. The priesthood were devoted to the Lord,
and when the time appointed came, such of them as were qualified for
their office entered upon it. The Nazarites, also, were devoted to the
Lord, but according to a different arrangement. The priest had no
alternative but to enter upon his office. The individual who was more
qualified for becoming a Nazarite than to act in any other sphere, was
no less called to enter upon his functions, than the sons of Aaron were
to enter on theirs. The call addressed to the former was so explicit, as
to be easily apprehensible by all; that tendered to the latter, was not
less solemn nor emphatic, nor obligatory, though presented through a
providence which was not so very capable of being interpreted as that
which gave transmission to the claims laid upon the other. It is only
when the making of the vow would be at variance with the requirements of
duty, that forbearing to vow would be no sin. All are called to vow to
abstain from all sin, and to perform all duty; but as providence makes
varied provision for men in different circumstances, so in regard both
to the absolute amount of service to God, and to the nature and the time
of it, there ought necessarily to be a variety in the making of the vow.

The second passage is, "Better is it that thou shouldest not vow, than
that thou shouldest vow and not pay."[202] The declaration does not
bear, that if one were not inclined to pay, it would not be sinful to
omit vowing; but means that it is sinful to make a vow falsely, and omit
the performance of what should have been sincerely vowed. It is the
paying of the vow--the performance of some duty, that the language is
employed to inculcate. When the heart of any one is opposed to duty, he
cannot vow sincerely. That he is not disposed to vow when the duty
presents itself is his sin. And to vow falsely--else than which he could
not do in his circumstances, would also be sin in him. He is, therefore,
called upon, not to do a sinful act, but, in the use of means, to
endeavour to obtain a disposition to vow with cordiality, and then to
perform the duty. It is better for him to supplicate God to change his
heart, than to insult him by promising to do what he is unwilling to
perform. It is better for him not to attempt to change his own
heart--for that he cannot do--but to pray to God to carry on a good work
within him, and along with that, to yield himself to Him. Duties should
be performed in a certain order; and those who transgress the
arrangement for these laid down in the Scriptures, act culpably, as well
as those who do not perform them at all. The statement refers to the
order in which the duties, among which stands the exercise of vowing,
should be performed. The observance is incumbent on an individual in a
certain condition; but his heart is against it. Two duties at least are,
therefore, obligatory on him then;--to seek a disposition willingly to
vow, and then to make the vow. He would sin were he to do the latter
without the former, or before it. Both are obligatory at the same
instant of time, and both might possibly be performed in one moment. But
the order of first acquiescing in the call to vow and then vowing, must
be observed, and cannot be inverted without transgression.

Commands inculcating the swearing of the oath. These are of two classes.
First, those which in general terms explicitly enjoin it.--"Thou shalt
fear the Lord thy God, and serve him, and shalt swear by his name."[203]
"Thou shalt fear the Lord thy God; him shalt thou serve, and to him
shalt thou cleave, and swear by his name."[204] And next, that which, in
addition, thus enjoins the manner of swearing.--"Thou shalt swear, The
Lord liveth in truth, in judgment, and in righteousness."[205] Since the
oath is never disconnected from a covenant with God, therefore, when it
is enjoined, the duty of Covenanting with him in a formal manner, is
enjoined. Every command that sanctions it, sanctions every exercise of
Covenanting in which it is used. When the oath is commanded, Covenanting
with God concerning things civil is commanded. When the oath is
commanded, Covenanting with God concerning things religious is
inculcated by his authority. Yea, the exercise concerning things both
civil and religious, in such a case, is enjoined. Lawful oaths between
nations, or between a people and their sovereign, bind all parties, not
merely to one another, but also in solemn engagement to the Most High.
Oaths taken in courts of judicature, civil or religious, and the
marriage oath, bind the parties in like manner. The vows made on
entering into church fellowship, which include an oath, and the explicit
oaths which, in different ages of the Church, have been sworn in such a
case, as well as the vows or oaths made by a minister at his ordination,
or by a parent receiving baptism for his child, or by believers at the
Lord's table, do, in each case, confirm a covenant with God. And oaths
are sworn, ratifying covenants with God, made either in secret, or in a
public, social manner. When the oath is enjoined, Covenanting is
enjoined,--not merely concerning some duties, but in reference to
all,--concerning not merely things civil, but also things
religious,--concerning not merely the less, but also the
greater,--regarding not only apart, but the whole,--regarding not merely
some things important, but all that is so,--yea, in reference to every
possible case, the exercise is enjoined.

The duty of swearing the oath has not been abrogated, and therefore
that of Covenanting is of perpetual obligation. With comparatively few
exceptions, it is generally admitted that the use of the oath is lawful
in things civil; and on the grounds on which this rests, it must be
concluded that swearing is obligatory in those also that are religious.
The Lord himself, in an extraordinary manner, called Abraham once and
again, formally to enter into Covenant with him, and accordingly to
swear; but after the resurrection--the dawn of the present
dispensation--the Redeemer addressed Peter in terms warranting him to
reply in the use of the oath--"Lord, thou knowest all things; thou
knowest that I love thee."[206] In His instructions, He did not condemn
the use of the oath on every occasion. He said, "I say unto you, Swear
not at all: neither by heaven; for it is God's throne: nor by the earth;
for it is his footstool: neither by Jerusalem; for it is the city of the
great King. Neither shalt thou swear by thy head, because thou canst not
make one hair white or black. But let your communication be, Yea, yea;
Nay, nay: for whatsoever is more than these cometh of evil."[207] But in
these words he does not forbid every use of the oath. The passage, along
with another[208] of kindred import, must not be considered as
condemnatory of swearing by the name of God in some cases; for that holy
name is not mentioned among those things that may not be used in
swearing; but may be viewed as reproving the practice of swearing
irreligiously in common conversation, as well as the idolatry of
swearing by the creature in any case, with or without the intention of
thereby appealing to God. The oath, therefore, coeval with other
institutes of religious worship, with them, through every age, shall
continue to be observed. It stands enjoined among those precepts that
are inculcated for every dispensation. Till the consummation of all
things, the law enjoining it will not be fulfilled; nor before that
period will it pass away; and with it the exercise of Covenanting will
endure. In every age there will be found those who, entering into
explicit engagements with the Lord by oath, will obey his words,--"Let
him take hold of my strength,[209] that he may make peace with me; and
he shall make peace with me."[210] Finally,

Commands enjoining the exercise in all its parts. That such have been
promulgated, there is distinct evidence. "He hath commanded his Covenant
for ever." That He delivered statutes, enjoining the keeping of his
Covenant, these words imply. One of the duties of this Covenant was
Covenanting. "Incline your ear, and come unto me: hear, and your soul
shall live; and I will make an everlasting Covenant with you, even the
sure mercies of David." They indicate, therefore, that this was
enjoined. And of these statutes, like the foregoing, this other is
explicit, "Be ye mindful always of his Covenant, the word which he
commanded to a thousand generations."[211]

The exercise is inculcated in threatenings of Divine judgment uttered
against such as disregard it. In language peculiarly strong, it is said,
"The uncircumcised man-child, whose flesh of his foreskin is not
circumcised, that soul shall be cut off from his people; he hath broken
my covenant." And if it was culpable and dangerous to refuse a sign of
the Covenant, is it not peculiarly so to refuse to accede to it in
actually taking hold upon it? Hence, neglect of the duty has been
denounced. "The Lord said unto me, A conspiracy is found among the men
of Judah, and among the inhabitants of Jerusalem. They are turned back
to the iniquities of their forefathers, which refused to hear my words;
and they went after other gods to serve them: the house of Israel and
the house of Judah have broken my covenant, which I made with their
fathers. Therefore thus saith the Lord, Behold, I will bring evil upon
them, which they shall not be able to escape; and though they shall cry
unto me, I will not hearken unto them."[212] Among the observances
engaged to by Israel at Sinai, were those of vowing and swearing. But
for disobeying the words of that Covenant, and consequently, for not
observing the exercise of Covenanting, many were threatened with a
curse. "Thus saith the Lord God of Israel, Cursed be the man that
obeyeth not the words of this covenant, which I commanded your fathers
in the day that I brought them forth out of the land of Egypt, from the
iron furnace, saying, Obey my voice, and do them, according to all which
I command you: so shall ye be my people, and I will be your God."[213]
To show that the sin of refusing to engage in this exercise is
corresponding to that of breaking the Covenant of God, and consistent
with it, those who have broken their vows, and those who have not in
vowing sought the Lord, are classed and threatened together. "I will
also stretch out mine hand upon Judah, and upon all the inhabitants of
Jerusalem; and I will cut off ... them that are turned back from the
Lord; and those that have not sought the Lord, nor enquired for
him."[214] The sin of refusing to Covenant, when found in the visible
Church, is the breach of an anterior Covenant obligation to engage in
the service, and is punishable as a breach of Covenant. And finally,
what a powerful motive to perform the duty is afforded in the Saviour's
denunciation,--"He that denieth me before men shall be denied before
the angels of God!" And, it is also commanded in those denunciations
that are uttered against such as do not perform it aright. Were it not
lawful declarations concerning the manner of doing it would not be made.
In the Scriptures there is no such thing as the condemnation of
insincerity in making an evil engagement; but every such compact is
forbidden. When, therefore, as in many passages, swearing falsely is
denounced with a heavy curse, swearing properly is virtually enjoined,
and consequently, there is in like manner enjoined, every species of
Covenanting in which the oath is applicable.

Personal Covenanting is commanded. Every individual, willing or
unwilling, is a moral subject of the Mediator. On every one, therefore,
as an individual, obedience to his law is obligatory. To every one He
says, "Thou shalt worship the Lord thy God, and him only shalt thou
serve." These words were indeed addressed at first to the Israelites;
and they imply the existence of a Covenant relation between God and
them. But they address a command to engage in Covenanting to all to whom
they are known. On the same principle, that the application of them
would be confined to the people of God, might every precept of the moral
law be reckoned obligatory on believers alone. But even as the epistles
of the inspired servants of Christ, though addressed to saints,
commanded the attention of all who were in the churches that received
them, and invited the regard of them as under an obligation to sustain
in reality the character which they professed, so those precepts which
were addressed to the Church of God in every age, not merely commanded
obedience to the duties inculcated in them, but enjoined all to
endeavour to attain to the character of the Covenant people to whom they
were first delivered. The saints of God alone can render acceptable
obedience; but all are commanded to obey. Commands enjoining
Covenanting must be obligatory on men, in an individual, or in a social
capacity, or in both. But they cannot be obeyed by men in an incorporate
condition, without being obeyed by each member as an individual. The
whole engage, only by each giving consent. If the whole society were
reduced to one, the moral duties engaged to by the whole, ought,
according to his circumstances, to be engaged to by that one alone. And
as the duties frequently incumbent on a given person could not be
explicitly engaged to by a society, so he himself is called to Covenant
to discharge these duties; and each precept, enjoining the service in
general, may be considered as addressing each one as an individual.

Social Covenanting is commanded. The exercise is acknowledged in the
Scriptures as a fact, and stands there uncondemned. And seeing that the
law of God ought to be viewed as extending its authority to every
exercise that may be performed, those commands that inculcate the
service in general, should be interpreted as enjoining the performance
of this. Besides, though each of these commands is delivered to all
individually, yet many of them are addressed to men in an incorporate
relation, and cannot be understood as enjoining duty merely upon them
singly. Again, social duties, not less than duties of a personal
character, are sanctioned in the Divine law, and no reason can be given
for vowing to perform those of the latter class, that does not
countenance the exercise of socially Covenanting to discharge those of
the other. And, finally, this view is beautifully illustrated by the
designation of the people of God as his "witnesses," "Ye are my
witnesses, saith the Lord, and my servant whom I have chosen."[215]
Their witnessing for him is a part of his service, and is therefore
commanded. The witness testifies not unfrequently by the oath; and a
testimony in its most general acceptation must be considered as
accompanied by the use of it. The people of God testify for him in the
use of the oath. It is not singly alone, but also in their social
capacity, that they do so; nor is it merely in secret, but likewise
before the eyes of the world. Even as the witness swears to the truth of
his deposition; even as various witnesses by oath testify to the same
facts observed by them; the people of God, by Covenanting, harmoniously
testify to His precious truth in swearing by his name. To this they are
called by his high authority; their oath sworn in their social capacity
is prescribed by his command. But particularly,

Covenanting, in an Ecclesiastical capacity, is commanded. The visible
Church of Christ is a moral subject. The Redeemer "gives it existence,
organises, incorporates, and purchases it,--confers upon it interesting
properties--accomplishes important ends by it--institutes its
ordinances--prescribes the qualification of its members--appoints,
qualifies, and invests its office-bearers--renders its administration
effectual, and diffuses and perpetuates it."[216] Individual churches,
sound in the faith, having a lawful and regular ministry, and enjoying
the ordinances of grace properly dispensed, being Sections of the true
Church, are each accordingly subject to the Mediator; and the precepts
prescribed to the whole, they receive as addressed to themselves. All
the laws that enjoin the exercise of Covenanting, were delivered to the
Church. Her members, in an individual capacity, are bound by all these.
These laws demand, too, the obedience of the whole Church in her
associate capacity, and consequently that of each of her Sections.
Possessing a constitution essentially distinct from that of every other
community, she is under peculiar obligations; and because of her
subjection, and of the delivery of Divine statutes to her, in her proper
character she is called to vow and swear to fulfil these. There is no
Section of the Church but ought to attempt the service. If Sections of
the true Church simultaneously exist in the same land, and accordingly
be in one class of circumstances, each of these ought to renounce its
dross and tin, and endeavouring to the utmost to maintain the Lord's
testimony, unite with the others, in one enlarged Section of the Church,
in displaying a banner for the whole truth, and confirm their union by
entering into solemn Covenant engagement with the Lord. While these
Sections, however, separately exist, not one of them, if consistent with
its own profession, can say that the others have separately a right to
engage in Covenanting, or in any other exercise, according to those
views of any of these others which are a ground of difference between it
and them, but are warranted in affirming that it is their duty to engage
in the exercise in that way which, as to its manner, and by the nature
and extent of its engagements, is right. What would justify each of such
Sections of the Church in approving of every Covenant engagement of all
the others, would not merely warrant but demand, a union in one
ecclesiastical body among all of them, and their vows as one society
dedicated to the Lord. And this might be extended even overall the
earth. Though the circumstances of a Section of the Church in one land,
might not precisely correspond with those of Sections of it elsewhere;
though, for example, a testimony might have to be borne, principally
against paganism in one case, against mohammedanism in another, against
popery in a third, and so on; yet as all ought, generally, to testify
against all error, and to maintain all truth, all might be united in
one ecclesiastical connection. Were the churches to see eye to eye,
there might be adopted, by solemn oath, a testimony so universal in the
exhibition of truth, and condemnation of error, as would suit the
exigencies of the Church in every land; and these, submitting to one
form of government, holding the same doctrine, abiding by the same
worship and discipline, and carrying their final appeals to one general
council, instead of being reckoned merely sister churches, would appear
as one church, by solemn Covenant explicitly devoted to the Lord, and
jointly witnessing for Him. And wherever such a federal union would take
place in some lands, what encouragement would be afforded that it would
be extended to all! And how would the general confederation testify to a
glorious work of reformation! And how might the whole visible society,
though imperfect still, be expected to proceed from strength to
strength!

Societies,--such as Socinian and Popish, that hold not the truth, ought
not to be reckoned as a part of the Church of God. Any change for good
among such would be to their dissolution and reconstruction on
principles which they do not now hold. They cannot be reformed, but are
to be destroyed. Were the members of them to receive the truth, and
jointly to cleave to it, these societies would thereby perish. Having
become corrupt, they are under the curse entailed on those who break
God's covenant, and not one privilege of the true Church do they enjoy.
It is the duty of all connected with them to mourn for the sin of their
breach of God's covenant, to give up all connection with these, to join
themselves to the Church of Christ, and thereafter to act under
impressions of solemn Covenant engagement to be for the Lord, and for
none other.

Covenanting in a National capacity is commanded. Nations are moral
subjects. The Mediator is, "the Governor among the nations," "higher
than the kings of the earth," "King of nations," "Prince of the kings of
the earth," "King of kings, and Lord of lords." He gives nations their
origin. Civil government is an ordinance of God, as well as an ordinance
of man. "By me kings reign and princes decree justice: by me princes
rule, and nobles, even all the judges of the earth." The Providence of
God that relates to nations is directed by the Mediator. He counteracts
their disobedience, and causes it to be overruled for good. He punishes
them for sin. He has made known his law for the direction of men as
individuals; and as the rule of the conduct of subjects, of rulers in
their official capacity, and of nations in their public collective
capacity.[217] In the laws that enjoin the duty of Covenanting they are
not excluded. In their public character they owe to God obedience, which
cannot be rendered in any other. And in these laws they are called to
pledge themselves to that obedience by entering into Covenant with Him.
"Be wise now, therefore, O ye kings; be instructed, ye judges of the
earth. Serve the Lord with fear, and rejoice with trembling. Kiss the
Son, lest he be angry, and ye perish from the way, when his wrath is
kindled but a little. Blessed are all they that put their trust in him."
It has been shown that Covenanting is described as a part of the service
of God. In the words, "serve the Lord," it is therefore enjoined. To
kiss a sovereign is to acknowledge his dominion, and submit to his
authority. This is done in Covenanting. The command, "Kiss ye the Son,"
therefore enjoins the service. In the passage, kings and judges of the
earth are commanded to do this; and none without making an arbitrary
assumption can say that they are not thus enjoined in their official
capacity. Nor are the people under their authority, here unaddressed.
That they are specially intended, too, appears from the
promise,--"Blessed are all they that put their trust in him;" and
moreover, from the language that precedes the passage.--"Ask of me, and
I shall give thee the heathen for thine inheritance, and the uttermost
parts of the earth for thy possession."[218] The threatenings appended,
show the danger of refusing. But the same is taught besides in another
passage. "Let the people praise thee, O God; let all the people praise
thee. O let the nations be glad, and sing for joy; for thou shalt judge
the people righteously, and govern the nations upon earth."[219] The
sacred original corresponding to the first part of this portion of
Scripture is not _wrong_ rendered here, but it might have been
_otherwise_ rendered. The verb (in Hiphil, [Hebrew: yodeh]) under the
modification here employed, meaning literally, _to declare with the
outstretched hand_, imports, in its most general acceptation, _to
confess_. It is so rendered in the passage, "When thy people Israel be
smitten down before the enemy, because they have sinned against thee,
and shall turn again to thee, and _confess_ thy name, and pray, and make
supplication to thee in this house: then hear thou in heaven."[220] "To
praise," is included in the expression, "to confess." But more is
included in the latter besides. To have translated the passage from the
Psalms in this manner, would have been more in accordance with the
extensive signification of the verb, and in order to unfold the full
scope of the text had been requisite. The verse ought therefore to
run,--"Let the people _confess_ thee, O God, let all the people
_confess_ thee." And hence is enjoined, in the whole passage, on the
people of Israel, and on all nations on the earth, the exercises of
confessing sin, and praising God, and the duty of entering into Covenant
with him with the hand extended in swearing by his name. And that the
exercise of Covenanting is specially intended there, moreover appears
from the end to be accomplished by the shining of God's face upon his
people, one of the means of attaining to which is that special method of
confessing his name. "God be merciful unto us, and bless us; and cause
his face to shine upon us. Selah. That thy way may be known upon earth,
thy saving health among all nations."[221] Thus it is manifest, that
nations in their organised capacity are called to engage in this
service. Rulers, both in church and state, in their official capacity
are bound to do so. The people themselves collectively are called to
this; and laws, civil and ecclesiastical, sanctioning the exercise
should be made, so that the contravention of the ends of the Covenant
entered into should be condemned, and that those who would be hostile to
the design of it, should be kept from places of power and trust, both in
church and state. The enactment of such laws, and the carrying of them
into effect, would not be persecution. Rulers should not compel any man
to take the Covenant; but they should punish the man who would obstruct
its fulfilment, as they would punish the transgressor of any civil
statute. Being entered into by the whole nation, the Covenant would be
eventually national: and even, as the whole nation consider every man
bound by the laws of the nation, so they ought to consider every one,
whether willing or unwilling, as bound by the Covenant. Were the matter
of the Covenant against the law of God, it would not be obligatory on
any one; and rulers would punish the frustration of it only at their
peril. Were the matter of it right, the people would all be under
obligation to adhere to it, both in consequence of the Divine law
enjoining it, and also of their voluntary engagement as a people to
perform it. The individual who would fail in attaining to any place of
influence, because of not acceding to the stipulations of the Covenant,
would have no more reason to complain of being persecuted, than those
who, because of being under allegiance to a foreign hostile power, might
in vain seek authority in the land; or than those who, manifesting by
their breach of the laws of the land that they contemn them, in vain
seek the protection and privileges secured to those alone who respect
and keep them. Were a nation voluntarily to enter into such engagements
of this nature as are lawful, the whole people would be bound by them,
and in the eye of the law would be under obligation; nor would
disobedience to the law enjoining the fulfilment of these, any more than
to any other statute, be reckoned as the right of any. For any to seek
power in the land without submitting to the obligations come under by
such covenants, would be for them to set at defiance the law, and thus
to take means to introduce rebellion, if not revolution. Such as would
not cheerfully aid in carrying the scheme of the Covenant into effect,
while aspiring at influence, would be using endeavours to obtain power
in order to counteract its operation; and therefore should not be put in
possession of the desired trust. Ecclesiastical authority cannot compel
any to perform the duties of religion and morality; but it can subject
to discipline those who neglect them, and can hinder such from
exercising the power belonging to the office-bearers, or other members,
of the Church. In like manner, civil rulers cannot compel men to perform
various duties of a civil and religious character; but they can, and
ought to, restrain those who are guilty of violating the commandments of
the moral law that regard our duty to God, as well as those who
transgress those that relate to the obligations of men to men; they
ought to keep from exercising authority those who live in open
disregard of all or any of them; and having enacted laws for the purpose
of carrying into effect a lawful Covenant engagement with God, they
should visit with a penalty those who break them. It remains for those
who maintain that the magistrate should not legislate against the breach
of some statutes in the first table of the law, to show why he is
warranted in punishing, in any manner, the crime of perjury; and how
some species of penalty may be attached to the refusal to swear a lawful
oath in certain circumstances, and also to the breach of its engagement:
while an individual who might object to engage in the exercise of
Covenanting when invited to it in some cases, or would act in opposition
to what a whole nation, either by themselves or by their
representatives, properly sware to perform, might not be reckoned as
unworthy of the valuable civil or religious privileges of the community.
But whatever difficulties may be connected with its application, the
truth, that men in their national capacity are by the law of God called
to Covenant, is manifest. "Nations, as the moral subjects of Messiah the
Prince, are under obligation to recognise his rightful authority over
them, by swearing allegiance to him. It is the duty of a subject to
swear allegiance to his lawful sovereign; at least he must stand
prepared to do so when required. So is it with nations. Not only are the
inhabitants of a nation, as occasion calls for it, to enter into sacred
confederation with one another, in order to secure and defend their
valued rights and privileges; but the nation, as such, through the
medium of its authorized functionaries and by its usual forms of legal
enactment, ought publicly to avow its attachment to the Lord Jesus
Christ as its King and Prince, to recognise his legal authority, and to
bind itself to his service by an oath."[222] They cast contempt on an
ordinance of God, who do not, both in an ecclesiastical and a civil
capacity, enter into Covenant with him. The Mediator is, at once, King
of Zion and King of nations. The people of God are members of his
Church, and also of civil society,--over which, as well as over the
Church, he rules. For an individual, merely as a member of his Church,
to acknowledge God, is to do his duty but in part. When the rulers in a
nation as rulers, and the people as subjects, do not Covenant, they
appear regardless of a part of character which, for the glory of God,
they should maintain not less tenaciously than their ecclesiastical
relations; they fail of availing themselves of the benefit of a most
powerful system of motives to serve God, as his willing creatures, in a
relation in which, as well as in the fellowship of the Church, they are
called to obey him; and though they even attempt to honour him as King
of Zion, yet, in failing to testify to the utmost of their capacities to
his dominion, refusing to acknowledge him in this exercise as Governor
among the nations, dishonour him in both, and tend to rob him of the
glory which belongs to him as Head over all things to the Church, which
is his body.

Nations, whose constitutions are immoral and unscriptural, are commanded
to perform the duty. By such are intended those which have the truth
diffused in them, but have not had the frame-work of their civil polity
modelled according to the law of the Mediator; and likewise those that
may have had their constitutions in whole, or in part, based on
scriptural principles, but who have changed them, so that to these they
are now in opposition. Nations of this character are in an attitude of
defiance to the power and authority of the Lord Jesus. Those who approve
of their polity countenance what is hostile to his government, and thus
act as his enemies. Those who swear to support them, do,--unwittingly,
the spirit of charity would claim for many, swear to maintain what he
has threatened to destroy. Those nations, as such, have not a _right_ to
enter into Covenant with God; but it is their _duty_ to do so. When a
mind, willing to reform every discovered abuse, and a resolution to
change their whole constitutions to conformity with the will of God, are
infused into them, they will have a right to discharge the service, and
will be accepted in it. Those who, having the truth among them, did
never in things civil submit to the law of Christ, and those who, in
their political procedures, have apostatized from his service, are both
under his rebuke;--the one for refusing to hear his voice calling them
to acknowledge him as Lord;--the other for breaking their engagements to
him. Both are exposed to his wrath; both on grounds of opposition to
him--but each of the classes according to the manner and aggravations of
its manifestation of that opposition to his authority; both are called
to repentance, are threatened with judgment in case of continued
disobedience, and are commanded to acknowledge the Mediator as their
sovereign Lord, by renouncing severally their wicked constitutions,
framing each a new civil organization, according to his law, and
swearing allegiance to him.

Nations that have not yet heard the gospel, are not guiltless for not
Covenanting. These are regulated in part by the light of nature. Of the
law of nature, made known at first to man, but also made known in
revelation, they are in various degrees greatly ignorant. Seeing that in
that law the exercise is enjoined, if any of these possess so much of
the light of nature as may contain a command to engage in it, they will
feel themselves in some measure urged to give obedience. In reference to
this, as well as to any other matter inculcated upon them, their
consciences will either approve or condemn them. None of these, however
have adequate ideas of the Saviour; all of them are under the dominion
of satan; and for neglecting this duty, as well as for their disregard
of various requirements of the law besides, they will be dealt with
according to the arrangements of Him who ruleth over all. Their sin,
indeed, not being committed under gospel light, is not so aggravated as
that of others; but is still displeasing in the sight of God. When the
gospel is sent to them, the statutes that enjoin the service will
exhibit to them their obligations; and power from on high will urge many
to obey. They, even they that dwell in heathen nations, shall in the day
of spiritual illumination be enabled to confess to God; and many in the
times of reviving that shall yet come forth from the presence of the
Lord, will thus be delivered from the wrath to be poured out on the
heathen that know not, nor call upon his name. Should not the state of
those who are perishing for lack of knowledge, move to sympathy for them
those who know the obligations on men of the service of avouching God to
be their God, and the sin and danger in which all who do not perform
this are involved?

All are commanded, and believers are encouraged to unite in various
capacities in Covenanting. For some purposes, men may unite in this,
though they be in different ecclesiastical communions. Scripture
warrants for the service do not recognise the position of any section of
the visible Church as absolutely perfect; but refer to duty to be
performed by the people of God individually and socially. A Section of
the visible Church Covenants because the Church of God, in her organised
capacity, is called to do so. The Church of God, in a national capacity,
Covenants because it is the duty of men in their civil relations to
acknowledge Him. A Church Covenants, believing that she sees the truth
in part, and is disposed to accede to it. So does a nation. Were it
necessary, in order to the Church exercising the rights conferred upon
her by her Head, that her outward state should be fashioned by men, then
her members could not act socially for the glory of God in any other
capacity than as standing in a public connection with that communion
which, because of human constitution, might arrogate to itself the
character of being alone the true Church. But while the outward state of
the Church of God, in so far as that corresponds with his will, is from
his hand alone, and is therefore infinitely more sacred than the work of
any creature; and while there are certain things that cannot be
performed by believers socially except as members of the Church in her
constituted capacity; still, owing to the imperfections of men, some
things that might be done by her members in any capacity, cannot be
performed by them so efficiently in any distinct ecclesiastical standing
as otherwise; and Covenanting, for some purposes, seems to be one of
these. Neither is any Church nor nation perfect. Neither can accomplish
all the good they might intend. They find that to do good is incumbent
upon them, but that in some cases they cannot, by themselves, accomplish
their design so efficiently as they would in union with others, who,
seeking to promote the glory of God, contemplate the same end. They know
that certain parts of duty, such as communicating in receiving Baptism
or the Lord's Supper, can be performed only in a strictly ecclesiastical
capacity, but that others can be done either by individual efforts of
the members of the Church, or by communities of Christians associated in
church fellowship, or on a more general principle. Hence, by engaging in
Covenanting in the more general capacity in which those who hold the
truth can associate, they do not disregard the Church as a constituted
body called to duty in her organised condition, but endeavour to perform
some duties which may be done by them in a variety of relations, but
which may be best performed by many in a collective state. To the
anticipation, though not to the loss, of a part of the argument
contained in the succeeding chapter, two or three illustrations may be
given of the principle here stated. And first, it may be remarked that
general assemblies called not necessarily either by civil or
ecclesiastical authority, but by general consent, for the purpose of
arriving at unanimity of sentiment regarding the doctrines of Scripture,
may be formed in the exercise of Covenanting. It is a ground of humility
to each Section of the visible Church that every other, in some things,
differs from it. Deliberation among deputations from all of these, in
order that they may be of one mind, is therefore greatly to be desired,
if means of arriving at harmony of sentiment be afforded in an assembly
where truth is discussed in a becoming manner. To attend to what may be
stated there for an important end, and to weigh it, is a duty. To state
and maintain truth there is obligatory, and to promise and vow to do so,
in certain circumstances, would be not merely allowable, but incumbent.
Thus, those who are not altogether of one mind may meet to implore
Divine illumination, in order to the investigation of truth, for the
advancement of true religion; and together to vow and swear,
individually or collectively, to endeavour faithfully to attain the
object of their meeting, that the Churches may be united, not merely in
affection, but in opinion. The sentiment is not new. It was acted on to
effect in a memorable period of the history of the Church in Britain.
Were there more of the spirit of Christ poured down on the Churches, it
might be reduced to practice again. Secondly, it is presumed that Bible
Societies should engage in Covenanting. To circulate the pure word of
life, unaccompanied by the traditions of men, is among the noblest
objects of Christian philanthropy. Collectively, Christians can give
diffusion to it with an efficiency vastly beyond the sum of all their
insulated efforts. As to the end, all such are agreed. That it is a
duty, they are satisfied. As to the means, there can be but little if
any variety of opinion that can greatly perplex; and as to the manner,
information abundant and easily explicable is found in the Scriptures.
If the duty of Covenanting is obligatory on an individual, on a church,
or on a nation, it is incumbent on the members of a Bible Society in
their associate capacity. "The Lord gave the word; great was the company
(that is, _army_, and therefore sworn,) of those that published
it."[223] And it is practicable. Prayer for success to the endeavours
made, is habitually offered; and the praises of God are also celebrated
on occasions when the objects of such a society are attended to and
promoted. In order to carry into effect their design, the members come
under mutual obligations to one another. Why should they not jointly
come under explicitly avowed obligations to God? It is not enough that
in their secret vows these engage to promote the spread of the word, as
well as all other interests of the kingdom of Christ. Why should not He,
whose are the silver and the gold,--whose are the hearts of those called
to the high duty of giving the word diffusion,--yea, whose is that
precious word itself,--why should not he be acknowledged by all of them
in vowing and swearing to Him, that they shall use faithfully the means
of attaining the high end contemplated by them, which he has put into
their hands to be employed for him? How have not the efforts of these
societies been accompanied by this method of recognising the Author of
inspiration? How have not the Churches of Christ gone into this
exercise, as called to feel and acknowledge the vast solemnity of their
endeavours? How have the contributions of the faithful, for this end,
been merely offered to men, but not vowed openly to God? Even the
contributions of the Macedonian Churches, given for the poor saints at
Jerusalem, were offered in this manner.[224] How have their
prayers--moving heaven to pour down the Spirit to accompany the reading
of the word, not been accompanied by the vow or oath to the Most High
God, binding themselves to bestow with their hand the means of sending
it that are or that may be in their power, and to continue to beseech
Him for his blessing, until he cause the knowledge of His glory to cover
the earth as the waters cover the sea?

Would that we could add as an additional illustration a reference to all
existing Missionary Societies, supported even by those who belong to the
true Church of Christ; and that grounds identical with those which
separate those Sections as ecclesiastical bodies from one another, did
not exist to make it unwarrantable for them to associate in such a
general missionary enterprise as has sometimes heretofore been
conducted. It is not competent to the design of the reference that is
here made to this subject, to show in detail how different Sections of
the visible Church appear not to be justified in supporting in common
missions directed by missionaries holding some scriptural views of
various denominations, without concurring in their sentiments on church
government and other matters. Suffice it to remark, that differences in
regard to these things, are by no means unimportant. The principle
adopted in the constitution of the most influential of such societies,
that the peculiar views of no given sect, but the evangelical
sentiments entertained by all, should be inculcated, however, is
perhaps best fitted to promote the ends of an institution calling into
operation such a variety of missionaries as it employs. Yet it provides
not for diffusing the whole truth. It may perhaps be unnecessary here to
say, that it is the desire that such an institution should be improved
and become more and more efficient, which has led to make the foregoing
reference to it. The end of its praiseworthy projectors and supporters
should command the admiration of all; the piety and devotedness of its
missionaries have attained for them in the hearts of true Christians an
enduring place; and the success of its endeavours, by the blessing of
God, due not to its imperfections but to its excellencies, leads to the
hope that it and others may come to possess a character in all things
unobjectionable. It is not beyond the reach of hope that these societies
may, by changes occurring in the views of their members, come to possess
each a constitution becoming increasingly more perfect; and that their
improvement in all things, and their influence for good may greatly
increase, must be the cordial wish and prayer of all who are
right-hearted. Missionary Societies connected with given churches are
not exposed to the same kind of objection as that applicable to the
others. Though each Section of the Church may not acquiesce in the means
employed by any other, they may view those of every other as
conscientiously, though not unobjectionably, giving diffusion to the
views of the truth which those entertain. And what is wanting in such is
principally the rectification of their views: their endeavours are
harmonious and consistent. But to proceed. Were Missionary Societies,
contemplating the exalted end of evangelising the heathen, to employ
warranted means for accomplishing their purpose, they, as well as other
societies, ought by Covenanting to engage to the use of these. Such
societies would present each a decided community of Christians banded
together for a purpose worthy the most sacred devotedness of all the
noble energies of man. Will not the people of God yet come forward to
send the glad tidings of salvation to the ends of the earth, by not
merely promising to one another and praying to the Lord, but in
Covenanting with Him, swearing by his name? What prosperity might be
expected to accompany missions, were such a course to be followed? How
can the utmost success be expected to follow a partial use of the means
of Divine grace? God will not fully mark with his blessing a system of
means which is defective. All the institutions of religion ought to be
acknowledged. Covenanting with Him will draw down His blessing on
missionary institutions, because it is, not meritorious, but sanctioned
by his authority. And it may not be too much to affirm, that the
prosperity of these will be in some measure proportionate to the spirit
of that exercise that may be infused into them. How is so much justly
expected from the prayers of saints on behalf of missions, and
apparently so little from solemn Covenant engagements that might be made
at least once, or occasionally, to carry them into effect? Do not men do
but a part of their duty when they promise to one another, but do not
Covenant with God? Is it not He who in His word unfolded the missionary
chart, and by His own finger pointed out where they should be sent; who
told that nations should be born at once; and the isles should wait for
his law; and who made known, that out of Zion should go forth that law?
"He established a testimony in Jacob, and appointed a law in Israel,
which he commanded our fathers, that they should make them known to
their children; that the generation to come might know them, even the
children which should be born, who should arise and declare them to
their children."[225] And as to his people Israel, engaged by Covenant
to obey him, he thus spake: He says to his servants, Covenanted to his
service, "Praise ye the Lord. Praise, O ye servants of the Lord; praise
the name of the Lord. Blessed be the name of the Lord, from this time
forth and for evermore. From the rising of the sun, unto the going down
of the same, the Lord's name is to be praised."[226] An elegant and
powerful writer, in a work on Missions, wherein, among other important
collateral duties, entire consecration to the missionary enterprise is
urged by the highest motives, remarks regarding the work in reference to
Missions, that would seem to have been allotted to the Christian
communities in Britain,--"But Christianity had marked the island for its
own. And although its lofty purposes are yet far from being worked out
on us, from that eventful moment to the present, the various parts of
the social system have been rising together."[227] And in responding to
this, may it not be asked, Has there not been, on the part of the
Churches in these lands and elsewhere, as to kindred objects of
Christian exertion, especially to the missionary enterprise, an
injurious want of solemn Covenant devotedness? Could resolutions to
prosecute this be embodied so well as in a solemn Covenant engagement
with God? In this manner might there not be made arrangements regarding
missions, more solemn than has heretofore been attempted? To many causes
may the comparative smallness of success that has attended these be
attributed. But it is little less than certain, that it is on account of
the want of that resolute heroic Christian spirit which Covenanting
calls forth and embraces, that our missionaries are not even now
diffused over all the earth, and our nation is not, by a reflex hallowed
influence, throughout all its extent, as the garden of the Lord.

Hence, in conclusion,

None may be excused for not engaging in Covenanting. Those who perform
the duty in secret, are called to discharge it on some occasions in
public. To vow in secret, is but partially to do duty. Secret prayer is
not a sufficient substitute for that which is public. The doing of duty
to our neighbour and to ourselves, cannot be reckoned as the fulfilment
of our obligations to God. And vowing to Him in an individual capacity,
will not be accepted for vowing and swearing to Him in a public
associate character. Again, those who vow neither in secret nor in
public, are called to do both. Is it urged, that it is a dreadful thing
by the vow or oath to come under obligations that might not be
fulfilled? It is answered, Is it a fearful thing to do what God
commands? What ought to be vowed ought to be fulfilled, whether vowed or
not; and if duty be vowed falsely, or not vowed at all, sin is
committed. Is it not a dreadful thing, by refusing to do this duty, to
rebel against Him who said, "Vow and pay unto the Lord your God?" He is
guilty and degraded who breaks an oath; but low indeed is the moral
state of him who, lest he should not perform his obligation, refuses to
swear. And how wretched is the condition of those who will neither vow
nor swear, lest they might, as they certainly would, be thereby bound to
duty! The swearing of an oath is a solemn act. To disregard it, whether
by refusing to take it when called to it, or by not performing it when
lawfully taken, is highly criminal and dangerous. The doom of the
impenitent and Covenant breaker is awful; but those who do not, in one
way or other, truly vow to God, have no hope. Refraining from vowing to
him, man sustains a character no higher than the wicked who restrain
prayer before God. It is not the right of any one, according to his
pleasure, to abstain from entering into Covenant with God. It is a duty
to obey God's law; Covenanting is one of the duties of that law; it is
therefore a duty to engage in its performance. No man has a right to
refuse to do so. It is our duty to serve God. It is our duty to promise
to serve him. In certain cases, it is our duty to vow and swear to serve
him. What it is our duty to do, it is our duty to engage by Covenant
with Him to do. If men neither serve God nor vow to serve him, they are
chargeable with two classes of sins;--that of disregarding the duty of
Covenanting with God,--and that of refusing to perform duties, one of
which is the performance of that exercise. If men vow to serve God, but
do it not, they greatly sin; being chargeable with an omission of duty,
in one case at least, they have rebelled. If they do not vow to serve
God, whatever may be the nature of their obedience, that, by being
deficient as to Covenanting, is imperfect. To hope to be more safe from
condemnation by not vowing than by vowing, is to cherish a love to sin,
and to betray the workings of a heart which regards not how God may be
dishonoured, provided the sinner can escape with impunity. They who vow
and swear falsely, or who perform not their oath, are exposed to an
appalling curse; but dreadful also is the condemnation that hangs over
those who vow not, because they do not desire to pay. All who love the
Lord, desire to show to the utmost that they delight to honour him. In
order to direct and encourage them to do so, he has vouchsafed the
institutions of his house; and among them, the exercise of Covenanting,
as enjoined on all by his high authority, and engaging the observance of
his people, stands acknowledged an Ordinance of God.

FOOTNOTES:

[171] Ps. cxi. 9.

[172] Ps. xcv. 3, 6, 7.

[173] Deut. x. 14, 17, 20.

[174] Ps. xiv. 10, 11.

[175] Mat. x. 32, 33. See also v. 25.

[176] Rom. iv. 9, 10, 11.

[177] 1 Chron. xvi. 13.

[178] 2 Cor. viii. 5.

[179] 1 Thess. i. 9.

[180] Ps. cxvi. 16.

[181] Rev. xvii. 14.

[182] Isa. lv. 3, 4.

[183] Ps. v. 2.

[184] 1 Chron. xxix. 24. Literally, _gave the hand under_.

[185] Jer. vii. 23.

[186] Ps. xxxi. 14.

[187] Exod. iii. 12.

[188] 2 Chron. xxx. 8.

[189] Rom, xii. 1.

[190] Rev. xv. 3.

[191] Col. i. 18.

[192] Mat. xiii. 8-10.

[193] Ezek. xxxvii. 22.

[194] Ezek. xxxvii. 25.

[195] Jos. xxiv. 14-23.

[196] 1 Cor. x. 31.

[197] Ps. xxii. 23-25.

[198] Jer. ii. 31.

[199] Exod. xxiii. 33.

[200] 2 Cor. vi. 14-18.

[201] Deut. xxiii. 22.

[202] Eccles. v. 5.

[203] Deut. vi. 13.

[204] Deut. x. 20.

[205] Jer. iv. 2.

[206] John xxi. 17.

[207] Mat. v. 34-37.

[208] Mat. xxiii. 18-22.

[209] [Hebrew: Ma'oz], a rad. [Hebrew: 'azoz], _firmus fuit_. There is a
striking connection between the import of this word, and that of
[Hebrew: El],--that name of God, which literally means _robur_,
strength, and from which comes [Hebrew: alah], _an oath_.

[210] Is. xxvii. 5.

[211] 1 Chron. xvi. 15.

[212] Jer. xi. 9-11.

[213] Jer. xi. 3, 4.

[214] Zeph. i. 4, 6.

[215] Is. xliii. 10.

[216] See the Rev. Dr. William Symington, on "The Mediatorial Dominion
of Jesus Christ," chap. vii.--a work of acknowledged high merit, which
cannot, at any time, be too extensively known.

[217] "Med. Dom." chap. viii.

[218] Ps. ii. 10-12. 8.

[219] Ps. lxvii. 3, 4.

[220] 1 Kings viii. 33, 34.

[221] Ps. lxvii. 1, 2.

[222] "Med. Dom.," second edition, pp. 294, 295.

[223] Ps. lxviii. 11. See margin.

[224] 2 Cor. viii. 1-5.

[225] Ps. lxxviii. 5, 6.

[226] Ps. cxiii. 1-3.

[227] "Great Commission," p. 193.




CHAPTER IV.

COVENANT DUTIES.


It is here proposed to show, that every incumbent duty ought, in
suitable circumstances, to be engaged to in the exercise of Covenanting.
The law and covenant of God are co-extensive; and what is enjoined in
the one is confirmed in the other. The proposals of that Covenant
include its promises and its duties. The former are made and fulfilled
by its glorious Originator; the latter are enjoined and obligatory on
man. The duties of that Covenant are God's law; and the demands of the
law are all made in the revelation of the Covenant. It was unlawful for
the Israelites to make a Covenant, either with the gods of the heathen,
or for the purpose of rendering to them any service. In like manner, it
is still unlawful for any one to make a Covenant either with or for what
is evil, in such a manner as to give it countenance or support. Of two
words in the Greek language, employed each to denote a Covenant, the one
is applied to the cases where the parties are in some respects on a
level. The other ([Greek: diatheche]) is used where the parties are
represented as in the relations of superiors and inferiors. Its
etymology points out that the conditions of the Covenant were dictated
in some manner; and the use of it shows, that to have been as the
issuing of a command. By it is the principal term for Covenant in the
Old Testament rendered by the Seventy. One example may suffice:--"Will
he make a Covenant ([Hebrew: b'rith], [Greek: diathecheu]) with thee?
wilt thou take him for a servant for ever?"[228] The book of the
Covenant of God, was the book of the law. The curses of the Covenant
were written in the book of the law.[229] In that book, too, the
promises of the Covenant were contained. The statutes and Covenant of
God are conjoined, and both are commanded;--the one that they might be
obeyed, the other, that it might be taken hold upon, and that its duties
contained in those statutes might be observed. "Wherefore the Lord said
unto Solomon, Forasmuch as this is done of thee, and thou hast not kept
my Covenant, and my statutes, which I have commanded thee, I will surely
rend the kingdom from thee, and will give it to thy servant."[230] And
that which is made known as the everlasting Covenant, is given as a law.
"He hath remembered his covenant for ever, the word which he commanded
to a thousand generations: which covenant he made with Abraham, and his
oath unto Isaac; and confirmed the same unto Jacob for a law, and to
Israel for an everlasting covenant."[231]

Covenanting, whether Personal or Social, ought to embrace present and
permanent duty. The Ten Commandments are of perpetual obligation on all;
and so is every moral precept included in them. And not less than these,
is every positive statute which is applicable to this last dispensation.
But the words of the Covenant of Grace were written on the tables of the
Covenant. "And he wrote upon the tables the words of the covenant, the
ten commandments."[232] Hence, every Divine statute, obligatory on men,
being in accordance with the decalogue, or forming a part of it, every
duty that can be performed, whether at present or afterwards, is
incumbent, and ought to be engaged to as a Covenant duty. Certain
observances, not merely because they were signs of the Covenant of God,
but were also duties of it, were denominated a covenant; and their
continuance during an appointed term, was enjoined. And if circumcision
and the seventh-day sabbath being thus denominated, and commanded for
specified periods, were duties of the Covenant, ought not all services,
decreed by Divine authority, even as they were, not merely to be
performed because enjoined in the Divine law, but also to be preceded by
solemn Covenant engagement to discharge them aright? In reference, not
merely to one statute of the Divine law, but likewise to each, is
uttered, therefore, to all in the Church of God, the command which, with
respect to the keeping of the second commandment, was delivered to
Israel--"Take heed unto yourselves, lest ye forget the covenant of the
Lord your God, which he made with you."[233] And in remembering that the
saints vow and endeavour constantly to keep all these commands, thus the
Psalmist vowed, "So shall I keep thy law continually for ever and
ever."[234] And thus the people of God, as a nation of kings and
priests, chosen, and called, and consecrated, to his service, have the
covenant of an everlasting priesthood.

All that God requires of man, is commanded as the keeping of his
Covenant. There is no statute of inspiration concerning faith or
practice, which might not, in innumerable ways, be shown to be included
in its appointments. All the exhibitions of Divine truth, are
representations of the provisions and duties of it. And however they may
be described in the sacred volume, the statutes ordained for the
regulation of the conduct of men, embody completely its demands. To
unfold the dictates of the Divine law, is to present the claims of that
covenant; and to endeavour to obey those dictates, is to use means to
satisfy these claims.

I. A covenant with God ought to engage all to duties to each one's
self. The Divine law inculcates upon men, not selfishness, but love to
themselves. The evils forbidden therein none should perpetrate, either
on others or on himself. The good to all that is there represented as
due, ought to be done not less to the individual who obeys, than to
others. In the command, "Thou shalt love thy neighbour as thyself," it
is implied that men ought to love themselves. Calculated to show at once
the duty of all, and the practice of those who fear God, is the
declaration, "No man ever yet hated his own flesh; but nourisheth and
cherisheth it, even as the Lord the Church."[235] Those who do not make
use of all the means which God has appointed for promoting the true
happiness of all individually, do not love themselves. Aware of this,
the believer, entering into a Covenant engagement with God, vows to
perform to himself the duties which correspond to his condition. These
are,

The cultivation of personal religion. Vowing and swearing to God in
secret are a part of this. That, and the other observances of it, are
incumbent, and behove to be kept; and as they ought to be regarded, they
ought to be promised in covenant. "I will call upon the Lord, who is
worthy to be praised."[236] Self-examination should be Covenanted. Not
less was it obligatory to vow that duty than to exhort to the
performance of it in these terms, "Let us search and try our ways, and
turn again to the Lord."[237] Religious meditation should be vowed. "I
will meditate also of all thy work."[238] "I will meditate in thy
precepts, and have respect unto thy ways. I will delight myself in thy
statutes: I will not forget thy word."[239] So should prayer. "As for
me, I will call upon God; and the Lord shall save me. Evening, and
morning, and at noon, will I pray, and cry aloud; and he shall hear my
voice."[240] So also should godly fear. "At midnight I will rise to give
thanks unto thee, because of thy righteous judgments. I am a companion
of all them that fear thee, and of them that keep thy precepts."[241]
And the glad offering of praise should be vowed. "I will extol thee, my
God, O King; and I will bless thy name for ever and ever. Every day will
I bless thee, and I will praise thy name for ever and ever."[242] In one
word, to the whole worship of God the soul that clings to His Covenant
will cordially bind itself in his dread presence. "As for me, I will
come into thy house in the multitude of thy mercy; and in thy fear will
I worship toward thy holy temple."[243] "I will praise thee with my
whole heart; before the gods will I sing praise unto thee. I will
worship toward thy holy temple, and praise thy name for thy
loving-kindness and for thy truth: for thou hast magnified thy word
above all thy name."[244]

Sobriety and temperance. These are to be distinguished from austerities
devised by men, and are commanded in the Scriptures. They are maintained
when this world is used so as not to be abused;[245] and are cherished
when the causes of sin are altogether avoided, and its occasions are
shunned to the utmost limit compatible with duty. Along with other
excellencies of character, they are inculcated in the command, "Ye shall
be holy: for I the Lord your God am holy." The force of habit alone is
insufficient to keep them, at all times, safe from invasion; much less
is the momentary tumultuous resolution to resume these, that may be made
by those who have suffered by falling from them. Divine grace alone can
enable to adhere to them in an acceptable manner. To be distinguished by
them is not beneath the resolution of the most free from the corruptions
of the world. In order to be observed, they must be vowed. Thus, the
sin that doth most easily beset is to be laid aside; thus, the purity of
heart and life that adorns the Christian is to be assumed. "Let not sin
therefore reign in your mortal body, that ye should obey it in the lusts
thereof. Neither yield ye your members as instruments of unrighteousness
unto sin: but yield yourselves unto God, as those that are alive from
the dead, and your members as instruments of righteousness unto
God."[246]

The cultivation of the various powers of the soul. When these are
directed to good objects, and are wisely employed, they are healthfully
expanded, and rendered capable of enlarged application for good. It is
the bounden duty of men, gifted with such a precious boon, to improve
it. "Keep thy heart with all diligence; for out of it are the issues of
life." The heart, in the Scriptures, means, in addition to the bodily
organ known by that name, the soul; the seat of the various affections;
the understanding; the seat of the will: and it has attributed to it the
functions of an active, voluntary intelligence, and accordingly, the
faculty of conscience approving or reproving, as the case may be. The
injunction, "My son, give me thine heart," claims the surrender of all
these to God, not in an enfeebled and inactive state, but in their
utmost; vigour; and demands the promise, by vow, that; they shall be so
called into dutiful operation as that they may become efficient. It is
obeyed when there are used, the words of the Psalmist's engagement, "I
will love thee, O Lord, my strength."[247] It is bowed to where any
other like noble application of the intellectual or moral faculties is
vowed; and is honoured when that purity of heart, which cannot be
attained to without the direction of the exercises thereof to God, is
aspired at in the act of drawing nigh unto him in Covenanting. "Draw
nigh to God, and he will draw nigh to you. Cleanse your hands, ye
sinners; and purify your hearts, ye double-minded."[248]

The proper application of every capacity. Each is given that it may be
employed. The gift demands the voluntary use of it for the end intended;
and the Giver requires that the gift be consecrated to him. By setting
every attainment, whether natural or acquired, apart to his service, all
are called to glorify God with their bodies and spirits, which are his.
Without making thus a resolution to serve Him by the legitimate use of
every capacity, there cannot fail to be incurred the charge preferred
against some who, either by neglecting the duty of vowing to God, or by
disregarding their solemn obligations, voluntarily accepted, had sinned
so as to have it said of them, "Their heart was not right with him,
neither were they steadfast in his covenant."[249] The Apostle does not
mean less than that there should not merely be an acknowledgment of
incumbent obligations to serve God, but, by the exercise of Covenanting,
a strengthening of engagements to duties specified, when he says,
"Therefore, my beloved brethren, be ye steadfast, unmovable, always
abounding in the work of the Lord, forasmuch as ye know that your labour
is not in vain in the Lord."[250] And the Covenant engagements of those
faithful servants who, having improved the talents committed to them by
their Lord, were commended of him, are a pattern for all. Being
servants, they were engaged by Covenant to obey him. That they should
occupy till he would come, they had therefore solemnly promised. Others,
who are denominated citizens, hated him, and sent a message after him,
saying, We will not have this man to reign over us. These had either
refused to Covenant to obey him, or had promised to him deceitfully.
Their end was destruction. It was not merely because that the faithful
servants performed the service laid upon them, but because that they had
engaged to do it, and while others declared their resolution to rebel,
kept their promise of fidelity, that they were ultimately approved. As
their obedience without their engagement would have been deficient, so
the use of every talent committed to man is insufficient without the
exercise of vowing that use; and equally with the one is the other
required.[251]

All such vows are widely different from those restraints which have no
higher recommendation than human authority. "Popish monastic vows of
perpetual single life, professed poverty, and regular obedience, are so
far from being degrees of higher perfection, that they are superstitious
and sinful snares, in which no Christian may entangle himself."[252] The
latter are countenanced by no class of vows lawfully made, either in Old
Testament times or in a later period. The vows of the Nazarite were
dutiful under the former dispensation. There is no good ground for the
statement made in reference to that class of vows, that "they are merely
arbitrary, prior to the making of them." Had not Providence, by the
light of the word, with a precision not less complete than the tenor of
any definite precept, dictated the service vowed, it had been unlawful
to vow it, or to keep the vow. When the vows of the Nazarite were made
lawfully, their matter was not indifferent. And even as these were
acceptably made when duty presented itself, vows may be made with
acceptance still, when duty by whatever means is made manifest. No more
did there exist under the former dispensations a class of services that
might or might not be performed, than there does under the present. And
though there may be no evidence that the things vowed by the Nazarite
are incumbent in these last times, yet the laws that enjoin the duties
of vowing and paying, were not less applicable to the observances,
which, on the mistaken ground that they were obligatory only according
to the will of men, have been improperly denominated "indifferences,"
than they are to every duty, however exhibited, that is obligatory now.
If certain things which may be done by some in given circumstances, but
not in others, may be denominated "indifferent," then those things which
should be performed only by some in given stations in the Church or in
civil society, may be called indifferent too. The manner of
representation is altogether objectionable. Nothing is indifferent. Men
may err in their sentiments concerning duty, and call some things
indifferent either in regard to time or to matter; others not. But there
is nothing which ought to be done, that is strictly indifferent. There
is nothing which men ought to do merely of their own good pleasure. What
God makes known, and that alone, should be vowed and performed.

II. Covenanting should engage all to duties to society in general.
Imperative upon all is the command, "As we have therefore opportunity,
let us do good unto all men, especially unto them who are of the
household of faith."[253] The constitution of the various relations of
human society, and the law and varied providential arrangements of the
Most High--all require that mutual regard for the welfare of one
another, should be cherished by all. And as those who love not their
brother give no evidence that they love God, so they who fear Him ought
to manifest their love to Him by using all those means, of which
Covenanting is one, by which the utmost efficiency for good may be given
to their resolution to serve the Lord, and to their interest in the
prosperity of their neighbour. These duties--that ought not merely to
be performed but vowed, are owing,

First, to Families. The relations of the domestic circle are of Divine
appointment.[254] To be mutual helpers to one another, husband and wife
are associated by marriage; and the duties of parents to their children,
and of these to their parents, are numerous and definite. The common
obligation of all of them to God, behoves in vowing to Him to be
acknowledged,--not merely as individuals, but as members of families,
ought all to perform the duty in secret, and in a public social
capacity. "At the same time, saith the Lord, will I be the God of all
the families of Israel, and they shall be my people."[255] Each member
of a family in secret ought to Covenant as a member of the family with
God, and the whole family on warranted occasions of public solemn
Covenanting, even though there might be no more associated in the
service than themselves, ought to engage to duties not merely to others,
but to themselves in their domestic capacity. The wrath of God is
threatened on those families which, not calling on the name of God, do
not vow to Him. "Pour out thy fury upon the heathen that know thee not,
and upon the families that call not on thy name."[256] Noah and his
family in their associate capacity Covenanted with God. And by their
families did Israel in the land of Moab, taking hold upon his Covenant,
present themselves before him.[257] In the marriage covenant husband and
wife bind themselves in the presence of God to the duties of that
relation. But though that engagement may not be repeated, these are
called on suitable occasions to vow the performance of definite duties
that may be incumbent upon them in their associate capacity. Submission
to one another in the fear of the Lord, which is manifested in the
service of vowing to him, is inculcated upon them. "Submitting
yourselves to one another in the fear of God. Wives, submit yourselves
unto your own husbands, as unto the Lord." "Husbands, love your wives,
even as Christ also loved the Church, and gave himself for it."[258] And
to support, and govern, and bring up their families in the nurture and
admonition of the Lord, is incumbent on them, and ought to be the
subject of solemn vows. The children of believing parents are the
Lord's. "Children are an heritage of the Lord." They are his gift. In
them he possesses a Covenant right. He has his eye upon them for good.
They ought to be set apart to himself. In baptism they are dedicated to
him; and even as the reception of any other gift of God, brings under an
obligation not merely to improve it for his service, but also to vow to
do so; the inheritance of children demands that solemn Covenant
engagements in reference to them, should be habitually made to the Most
High. The people of Israel Covenanted to obey the command,--"These words
which I command thee this day, shall be in thine heart: and thou shalt
teach them diligently unto thy children."[259] And the following words
of the Psalmist, speaking the language at once of inspiration and of
believers, must be considered both as a promise and a vow which should
be adopted by all. "I will open my mouth in a parable, I will utter dark
sayings of old; which we have heard and known, and our fathers have told
us. We will not hide them from their children, showing to the generation
to come, the praises of the Lord, and his strength, and his wonderful
work, that he hath done. For he established a testimony in Jacob, and
appointed a law in Israel, which he commanded our fathers, that they
should make them known to their children; that the generation to
come might know them, even the children which should be born, who
should arise and declare them to their children: that they might set
their hope in God, and not forget the works of God, but keep his
commandments."[260] Not less than the performance of the duties of
parents to their children ought the obedience of children to their
parents or guardians to be Covenanted. When the duties of the moral law
are promised in covenant, these are vowed. The performance of the duties
of the fifth commandment is due to parents. That and the service of
vowing to discharge these duties all owe to God. Obedience to parents
_in_ the Lord cannot be fully performed without the resolution to render
it solemnly expressed to the Lord. In one word, the various duties to
one another obligatory on members of families ought to be performed, by
being specially Covenanted, _in_ and _to_ the Lord. "Whatsoever ye do,
do it heartily, as to the Lord, and not unto men."[261] What a
blessedness would reign in families, were they thus consecrated to the
Lord! Then love in the midst of them would not be an impulse that might
be neutralised by selfishness or any other evil propensity, but a flame
kindled and sustained by the grace of God, and diffusing an influence
for lasting good; fanned by every fresh breath of Divine influence drawn
in by the soul living on the provision of God's covenant, sanctified by
the word and prayer--including the solemn vow, intense as the flame on
God's altar kindled from above, holy because from the Holy Spirit of
promise, it would go out on the members of the hallowed circle, subduing
as the power of an ever active principle, ennobling as all the gifts of
God, and as the bond of a glorious union, that may not be broken in
life, beyond the dissolving power of death, to survive to eternity.

Secondly, to civil communities. "Honour all men,"[262] is an injunction
imperative on all. It includes that the duties owing to all in their
various relations, should be discharged because of God's appointment.
Masters should honour their servants by recognising the just claims
which these have upon them. Servants should honour their masters by
showing that respect, and rendering that obedience, which they owe to
them. Rulers should honour their subjects, by recognising them as the
channel through which in the providence of God their just title to reign
was transmitted, and by acting towards them as in possession of rights
committed to them by the Moral Governor of the universe, which rulers
deputed by him are bound to acknowledge and preserve entire. And nations
are called to honour lawful civil rulers by rendering to them all that
homage and subjection which is consistent with the dictates of the
Divine law; and all should honour all men by vowing to perform the
duties owing to them. If men do not vow unto God in a secret and in a
public manner to fulfil to the various lawful civil communities with
which they may be connected, their obligations, by reckoning those as
unworthy of the solemn promise to God to obey them, they do not honour
them, and thus by disobeying His command, they dishonour God. The duties
of masters and servants to one another, are duties which each
respectively owe to Christ. "Servants, be obedient to them that are your
masters according to the flesh, with fear and trembling, in singleness
of your heart, as unto Christ; not with eye-service, as men-pleasers;
but as the servants of Christ, doing the will of God from the heart;
with good-will, doing service, as to the Lord, and not to men; knowing
that whatsoever good thing any man doeth, the same shall he receive of
the Lord, whether he be bond or free. And, ye masters, do the same
things unto them, forbearing threatening: knowing that your Master also
is in heaven; neither is there respect of persons with him."[263] And if
one duty to Christ ought to be vowed, ought not all, and consequently
those? A master and his servant by promises come under mutual
obligations to one another. And seeing that God has made promises to
men, and at the same time enjoined duties, ought not they to accept of
these promises, and engage to perform these duties? And if at all, why
not in special deliberate solemn Covenanting? Equally therefore, with
every other class of duties to which men should engage, should the
respective duties of masters and servants to one another be vowed to
God, as obedience to the Lord Jesus Christ. The duties of lawful civil
governors and of the people under them owing by these classes
respectively to one another ought to be vowed. They are duties to God.
"God is the King of all the earth."[264] They are therefore included in
the oath of allegiance which both kings and subjects ought to swear to
Him. The people of Israel set an example in this, which should be
imitated in these and all succeeding times. "Jehoiada made a covenant
between the Lord and the king and the people, that they should be the
Lord's people; between the king also and the people."[265] If a civil
constitution be according to the word of God, if the rulers who carry
its ordinance into effect be men fearing God and hating covetousness,
and if they dispense in a righteous manner its just laws, obedience is
due by the people, and ought to be vowed to God. "Submit yourselves to
every ordinance of man for the Lord's sake: whether it be to the king,
as supreme; or unto governors, as unto them that are sent by him for the
punishment of evil-doers, and for the praise of them that do
well."[266] That cannot be done completely for the Lord's sake, which is
not vowed to him. Whatever is done for His sake, is done in obedience to
Him, as having required the discharge of duty and solemn engagements to
himself to perform it. And, what kings and others in power in civil
society ought to swear to the people, and in joining with their people
on occasions of public Covenanting, ought to vow and swear to the Lord,
is to rule according to the law of Christ. What was addressed to Joshua
concerning the books written by Moses is, in reference to all the
precepts of God's law permanently obligatory, applicable to all who
rule. "This book of the law shall not depart out of thy mouth; but thou
shalt meditate therein day and night, that thou mayest observe to do
according to all that is written therein: for then thou shalt make thy
way prosperous, and then thou shalt have good success. Have I not
commanded thee?"[267] And lawful civil rulers are represented as the
ministers of God, and consequently as acting in the capacity of
servants, voluntarily devoted to His service, not merely in their
personal, but also in their public character. "For rulers are not a
terror to good works, but to the evil. Wilt thou then not be afraid of
the power? do that which is good, and thou shalt have praise of the
same: for he is the _minister_ of God to thee for good. But if thou do
that which is evil, be afraid; for he beareth not the sword in vain: for
he is the minister of God, a revenger to execute wrath upon him that
doeth evil."[268]

It is the duty of the civil magistrate to legislate against all evil
denounced in the Scriptures. He may not assume to himself the authority
of sitting lord over the consciences of men, nor legislate where no
human law ought to extend; but he ought to forbid all vice and impiety,
and encourage every excellence. He should not consider himself to be
called upon to prohibit only some practices clearly evinced to be
sinful. He is called to interpose his authority, on behalf of civil
society, against those who invade its just rights; but is not at at
liberty to disregard, in his administration, what man owes to God. While
he should enforce the observation of the duties of the second table of
the law, he ought to inculcate the observance of those of the first. For
the suppression of evil human laws requires penal sanctions; these
penalties also must be regulated by the word of God; and, in inflicting
them, the Divine will be consulted in opposition to the vague or biassed
judgment of man. Nor must the supposed comparatively innoxious effect of
any evil upon civil society ever lead to wink at or slightly punish it,
if branded with the mark of Divine displeasure, and threatened with
awful vengeance. The protection due by a civil government to the people
under it is extensive and varied. To its care natural, and civil, and
religious rights all belong. Besides preserving external peace and
concord, administering justice, defending and encouraging such as are
and do good, the civil magistrate should be found promoting the
interests of true religion; not by dictating to the Church of God, or
legislating in it, but by countenancing with his civil sanction all its
ordinances, by exerting his influence in her outward support and defence
against all external enemies, and by keeping from places of power and
trust in the nation all hostile to her interests. He should employ his
power on its behalf; and not on any account should the principle of
expediency in any cases, whether of legislation or jurisprudence, be
adopted to give scope to measures denounced in the word of God.

The people, both in regard to the choice of rulers and to obedience to
them, have important duties to perform. As to the first--between the
character of a law and the qualifications of those who dispense it,
there ought obviously to be an intimate correspondence. Of no law,
however excellent, could the benefits be extended, were individuals
either ignorant of its nature or opposed to its precepts engaged in its
administration. While an irreligious or immoral governor would pervert
the course of justice in the administration of laws truly excellent, he
would be utterly incompetent to the improvement of those that might be
defective. The acts of the best of civil governments--even those founded
upon the statutes of Divine truth--from the very nature of society,
require frequently to be modified. And, since the modelling and increase
of laws, as well as their dispensation, are very much dependent upon the
agency of rulers, how important would it be to have supreme and
subordinate authority committed to those who, having learned from the
source of all true wisdom, and having been rightly impressed with the
great responsibility connected with the situation of those who, by the
authority of God, judge between man and man, and legislate for his
declarative glory, alone are fitted to bear rule over mankind! Every
human system is liable to change for the better or worse. To admit then
into the councils of a nation, or to the administration of its laws, men
opposed to their salutary spirit, would be not merely to show no regard
for its welfare, but to employ means for its destruction. Those who
suppose that the votaries of false religions, and error of whatever
kind, however liberal might be their professions, would pay respect to
institutions favourable to truth, are ignorant of that unholy zeal with
which the abettors of delusive systems, carry into effect their designs.
And they who would imagine that men, uninfluenced by any moral or
religious feeling, would promote in their administration the
distribution of justice, are sufficiently blinded to conceive that error
is equally with truth worthy of support, or that false systems are
unproductive of evil. Different from the sentiments of such were those
which dictated the advice of Jethro, delivered in critical circumstances
to the Hebrew lawgiver. "Moreover," said that wise adviser to Moses,
"moreover, thou shalt provide out of all the people able men, such as
fear God, men of truth, hating covetousness, and place such over them,
to be rulers of thousands, and rulers of hundreds, rulers of fifties,
and rulers of tens: and let them judge the people at all seasons: and it
shall be, that every great matter they shall bring unto thee, but every
small matter they shall judge."[269] And with that advice, which from
its adoption would appear to have been confirmed by a Divine warrant,
harmonize the words of David, "The God of Israel said, the Rock of
Israel spake to me. He that ruleth over men must be just, ruling in the
fear of God."[270] If it is an abomination for kings to commit
wickedness, and if the throne be established in righteousness, can that
nation be prosperous in which the wicked walk on every side, the vilest
men being exalted? "Shall the throne of iniquity have fellowship with
thee, which frameth mischief by a law?"[271] In regard to the choice of
rulers, the duty of a people enlightened with the knowledge of Divine
truth, is clear and plain. When the qualities demanded by the law of God
are not possessed, no right to rule, on the footing that ancestors, in
the providence of God, had reigned, or on any other ground, can be
claimed. Like that of wealth, the possession of power depends solely
upon the sovereign will of God: even just rulers, without the express
promise of God, have no reason to expect that their power will be
continued exclusively to their families. The distribution of the gifts
of God is sovereign; and when because of sin, in chastisement or
judgment, He leads to the transference of royal dignities from one house
to another, the claims of hereditary or other privilege will be of
little avail. On no account can a people who yield subjection to the
King of Zion and the Lord of all, commit into the hands of men,
unqualified by irreligion or otherwise, the reins of a government
framed, as each ought to be, according to the standards of Divine truth.
Although, as after the invasion of property, when sometimes time appears
to give a right to possession, the usurpation of royal prerogatives, in
the course of years, by a degraded and servile people, may be not merely
submitted to, but acknowledged as lawful; yet, as the thief or the
robber, though his heirs to the third and fourth generation may possess
the fruits of his spoil, cannot fail to stand chargeable with crime
before God's throne, so the ruler, whose throne is founded on iniquity,
or ascended through cruelty or injustice, though millions applaud his
government and confirm to his descendants the power that may be unjustly
claimed by him, cannot, but in the eye of the Eternal, be viewed as a
usurper. And concerning those who submit willingly to his authority, the
Lord will say, "They set up kings, but not by me; they have made
princes, and I knew it not."[272] Next, as to the obedience which a
people owe to their civil rulers. The nature and extent thereof are
defined in the word of God. To the law of God, all mankind are under
permanent obligations; and all, in their peculiar relations, are bound
to render obedience to those rulers who are vested with authority from
Him. Between rulers and the people under them, the compact ought to be
mutual and voluntary; and wherever a just title to sovereign power can
be shown, there obedience can be claimed. For the government of mankind
in things civil, God has been pleased to appoint the ordinance of
magistracy; and He himself, in his providence, calls to the exercise of
its supreme and subordinate functions. This call is addressed through
the people, who alone possess the right to raise to power and trust over
them those possessed of qualifications for office. When the attainments
of those chosen to rule accord in some measure with the requirements of
the Divine law, the power communicated is of Divine authority, and
obedience as unto God is due by the people; but when the compact between
the ruler and the people is opposed to the doctrines of Divine truth,
there is no obligation upon either party. Both are chargeable with sin
for entering into their engagements; but the people are free from their
promised allegiance, and the ruler is destitute of authority. This we
may say in general, without condescending upon the precise limits,
transgressing which, power on the one hand is null and void, and
obedience on the other is not obligatory; or, inquiring what in systems
of government, partly good and partly evil, is essential to their
authority. We can conceive of some civil governments as originating from
the obscure intimations of the light of nature concerning sin and duty,
and as under the superintendence of men possessed of qualities
compatible with the views of those whom they rule over or govern. Here
the compact, though very imperfect, would be mutual and consistent, and
the duties recognised by each party completely obligatory on both. An
increase of knowledge, however, would demand reformation; and so far as
such would not be attempted when manifestly necessary, so far would the
law of God be disregarded, and so far would the government be opposed to
His authority. Kings and others in power are required, as the light of
duty breaks in upon them, to conform their public procedure to its
exhibitions; and the people under their dominion are called to obey. If
reformation, however, begin not with those in possession of power,
subjects, perceiving its necessity, are not warranted to abstain from
attempting it. Those attempts, however, should be of such a character as
not to endanger, unnecessarily, the peace of communities. The duty of
rulers should be perseveringly set before them, and the minds of all
assiduously called to reflection. And while obedience should be given to
no unjust law, and no recognition of any unlawful institution should be
made, the utmost care should be taken to bring all to a sense of
obligation, so that, if possible, there might be averted the crisis when
the voice of a people, enlightened by Divine truth, having been
altogether disregarded, there ought to be taken the final step of
expelling from the seat of power those who, by contemning alike the law
of God and the sentiments of their subjects, declare themselves unworthy
of supreme authority. But to rulers possessed of scriptural
qualifications, cordial obedience is due. "Let every soul be subject to
the higher powers."[273] Also, in the acknowledgment of their lawful
authority, that their persons may be blessed, their governments may be
established, and prosperity may distinguish their reign, prayer must be
made to God on their behalf. "I exhort therefore, that, first of all,
supplications, prayers, intercessions, and giving of thanks, be made for
all men; for kings, and for all that are in authority; that we may lead
a quiet and peaceable life in all godliness and honesty."[274] And
whilst, agreeably to the injunction, "Honour the king," respect, far
transcending that homage which evaporates in hacknied expressions of
loyalty employed in reference to majesty, is due, the defence and
support of rulers in the due exercise of their power--a support even
extended to the making of every lawful sacrifice on behalf of the
interests of truth and righteousness, devolves on all placed under a
Christian government. And in order that such subjection be properly
maintained, a salutary fear, not merely of the wrath of man, but of the
wrath of God, and a conscientious regard to duty, must be cherished.
"Wherefore ye must needs be subject, not only for wrath, but also for
conscience' sake."[275] When the fear of the sanction annexed to the
transgression of any law is the only motive to obedience, that obedience
cannot be genuine. Not merely the lower, but also the higher principles
of our nature, must lead to that course of conduct which is estimable in
the sight of men, and what is more important by far, acceptable to God.
The moral being whom the fear of punishment alone would deter from doing
evil, by threats would be equally hindered, and perhaps more so, from
doing good. And he whom a sense of duty would not urge to right conduct,
would not always be led to it by a view of the consequences resulting
from doing evil. They who love the law of God will obey it, because of
his holy will; and his authority will be recognised in the commands of
those who rule for him, according to its manifestation, not less than in
the express dictates of his word. All the institutions of God, and all
the means which he has appointed for the promotion of his own glory and
for the good of men, are dear to his people; and while they seek to
declare the glory of God, and endeavour to promote the best interests of
men, at once they will fear and hate to sin.

The people of God, however, have not always, nay have seldom, in His
providence, been privileged to live under civil governments, sanctioned
by His high authority. In their unfavourable circumstances how ought
they to conduct themselves towards those who rule over them? Ought they
to join themselves with the people of the lands wherein they dwell, in
supporting thrones of iniquity? or, are they to uphold the authority of
those who rule not for God? Since the enjoyment of outward
privileges--such as the protection of life and character, and property,
brings under obligations, which may be acknowledged, without the
recognition of any attribute of a government, nay even with a dissent
from its enactments and constitution of evil, these obligations, in
living at peace with all men, in giving scope wisely and consistently to
every good law, and in the paying of dues lawful in themselves, they
ought to acknowledge; even in cases where the imposts of such a
government are so combined, as that it may be difficult or impossible to
distinguish between what is required for lawful, and what for unlawful
purposes, within certain limits, they will not withhold their
contributions, but protest against the sinful uses to which the revenues
of the nation may be put. But when, by direct contribution or otherwise,
they are required to support or countenance measures palpably sinful, or
to give a pledge of loyalty by oath, or otherwise, to systems immoral or
unscriptural, accounting it better to obey God rather than men, this
they ought at all hazards to refuse. And when privileges, ensnaring in
their nature, and in the acceptance of which is implied an
acknowledgment of such governments,[276] are held out to them,
reflecting that the oaths sworn and the various other public actions
performed by the representatives of the people, are accepted in the name
of the one and the other, and are attributable to both, and that those
who bear rule, are in general viewed as pledged to promote the system
for which they act, these they ought conscientiously to
reject;[277]--pondering the question addressed to
Jehoshaphat,--"Shouldest thou help the ungodly, and love them that hate
the Lord?"[278] To systems of government, therefore, under which the
unlawful authority of the rulers is homologated by the servile
acquiescence of a majority of the people, a minority are not bound to
yield subjection. The laws of a nation, only when accordant with the
statutes of the Eternal, confer obligation; and no acts of men can annul
the demands of statutes formed according to His word, and consequently
deriving their authority from Him. When will Zion be built up if her
children testify not against the principle of those rulers who, divided
as to means, but united in design, assail, as it were, with axes and
hammers the institutions of religion, like the carved work of God's
sanctuary, and defile the same by attempting to cast them to the ground?
Let the voice of a distinct testimony for the prerogatives of Messiah
the Prince, be resolutely lifted up. And though it would not, nay could
not, in many cases be faithfully uttered in the councils of a nation,
nor amid the shouts of many who, praising civil power, and a Church so
degraded as to act as its creature, cry out in the spirit of the men of
Ephesus, who said, "Great is Diana of the Ephesians," would for a time
be not much heard through some portions of the land: yet by the blessing
of God it would be the means of exhibiting the nature of true
reformation, and, if accompanied by uprightness of deportment, would be
productive of benefits that should be enjoyed, when the works of the
abettors of tyranny would have for ever perished.

Rulers greatly miscalculate when they reckon as obedience the apparent
submission which without hypocrisy is given to their laws, by those who
deny their power to legislate to be of Divine authority. That quiescence
possesses neither of the features which together constitute an act an
offering of genuine obedience. It proceeds neither from wrath, that is,
from the fear of their wrath, nor from a conscientious sense of
obligation to obey them. To do what unqualified rulers command, is one
thing; to do that from a regard to their pretended authority may be
another. The sentiment is wrong, that a thing may be done for wrath,
which cannot be done for conscience' sake. The acts done under
incompetent rulers, by those who disapprove of their claims, come from
neither. Their observance of good laws administered by such rulers, is
not maintained either from a dread of the power of those to inflict a
penalty, or from an approving regard of their claims to authority, but
proceeds from the fear of the wrath of God, and from conscience of duty
to Him. Wicked commands cannot be obeyed at all. An act performed for
wrath, is not lawfully done if not done for conscience' sake also; and
no service that men do under an unlawful government should proceed from
either of these, in reference to those in power. Such rulers act as if
the doing of what they require were obedience to them; but, when their
demands are lawful in themselves, the performance of them should neither
be made nor received as obedience to them, but rendered as service to
God: when they are unlawful, they should be wholly disregarded.

The doctrine is evil, that so long as _any_ law exists, it ought to be
obeyed. If a law be good, what it requires ought certainly to be done.
But though rulers demand obedience to every existing law, whether it be
good or bad, yet when they give effect to those that are bad, they are
chargeable with crime, and the people who yield are culpable. It is
true, that bad laws should be changed: but most erroneous, that till
they be regularly removed they should be obeyed. "It is criminal
voluntarily to support, _for a single hour_, laws which are immoral,
unscriptural, and anti-christian; and an oath promising such support
cannot but be sinful. It is a grievous error to maintain, that it is a
duty to obey and support any law, however wicked, so long as it remains
in the statute-book. There is a law above all the laws of men, the
authority of which remains for ever unchangeable; and when any _human
laws_ are in opposition to the _divine_, it is our duty to obey God
rather than man. Laws framed by men in opposition to the will of God,
ought to receive no countenance or support, in any form whatever, from
the followers of the Lamb."[279] There is the same reason for
discontinuing to obey a bad law as there is for annulling it and
substituting for it a better. Difficulties that might arise in
consequence of a people refusing to obey an evil law before its
abolition, afford no reason why it should be observed till removed in
what is termed a constitutional way, but are chargeable on those who
made it and gave it scope.

To promote the real welfare of the civil communities to which they
belong, is the duty of all. Those who wink at the evils connected with
them do not do so. Those who obey their unjust laws do not do so. Those
who do not take means to reform them do not do so. Those who would seek
to overthrow their good institutions are malignant enemies not merely of
their country, but also of all mankind. Those who, from revenge, or
envy, or selfishness, or any other evil principle, or all combined,
would attempt to change their institutions, are the bane of society, and
a curse to their race. Only those who fear God are the true friends of
civil society. Those are called, and feel urged, in greater or less
measure according to their attainments, to many varied duties, all of
which tend to the one end of improving it. The diffusion of information
regarding, the scriptural constitution of civil society, the duties of
all ranks within it to God and to one another, the qualifications of
rulers, and the obligation of the law of Christ in regard to all its
concerns; the protection of its good institutions at once from the
effects of tyranny and anarchy, whether from within or from without; the
resistance of its laws that may be in opposition to the revealed will of
God, and consequently to the best interests of the community; the
reformation of its institutions that are evil, but that may be improved,
and the destruction of those that are essentially corrupt; the adoption
of new measures suited to the progress of the development, physical,
intellectual, moral, and religious, of the society; and above all, the
countenance and support of the Church of God in the enjoyment of all her
privileges; are objects claiming the devoted attention of every one who
has the least claim to be considered a worthy member of civil society,
and which, from the very nature of society, according to the law of God,
are incumbent on every one who enjoys its privileges.

To classes of men of whatever kind. Every one ought to promote the
welfare of his neighbour. "Am I my brother's keeper?" is, in every age,
the motto only of the murderer. The wretchedness or guilt of our
neighbour ought not to repel us from, but rather to attract us to him,
to alleviate his sufferings, or administer admonition, or give
direction, or encouragement, or assistance, of whatever nature. From
those who are members of evil confederations we should not be kept back,
but, while avoiding the means of temptation to sin, be led to urge them
to dissociate themselves from societies that would lead them to ruin,
and to connect with others that tend to happiness and peace and honour.
The ignorant we ought to instruct and endeavour to reform; the
irreligious we ought to warn, and, in a spirit of true compassion, to
use means to turn from the error of his way; and the obstinately wicked
we ought to mourn over, and beseech to seek unto God. "He which
converteth the sinner from the error of his way shall save a soul from
death, and shall hide a multitude of sins."[280] And our enemies we
ought to forgive, and by kindness seek to reclaim. To the good we should
be drawn, not merely for our own advantage, but for theirs. Their
excellencies we ought to imitate, and to endeavour, if possible, to
increase and render more effective; and their society, in order to the
advancement of the interests of truth, we should cultivate. To the
intelligent and wise we should be drawn, that we may be wise, and their
influence for good may be reflected back to the utmost, even though in
measure small, upon themselves; and to the religious, that, encouraged
in prosecuting the way to the eternal inheritance, they may have, in
increasing measure, the happiness of being accompanied and followed by
many who will be helpers of their joy. "As we have therefore
opportunity, let us do good unto all men, especially unto them who are
of the household of faith."[281]

These various duties of the members of civil society are proper matter
of solemn Covenant engagement. That they have but little entered into
vows on the part of many who have bound themselves to other services,
also required, is no reason why they should not be Covenanted. That they
are enjoined in the law of Christ, obedience to which is the keeping of
God's Covenant, is the reason why they should be distinctly described,
and introduced into secret and public social solemn vows.

Thirdly, to the Church of Christ. These are of high importance; by the
authority of God they are inculcated, and to the highest of all ends
they directly tend. Not enjoined by the authority of man, even deputed
to him from above, but by Christ himself, they bind the conscience by a
bond that men could neither have imposed nor relaxed. They are vowed in
Baptism, engaged to in the Lord's Supper, and ought to be the matter of
solemn engagements of an explicit public nature. These are,--

To abide by all the ordinances of Divine grace. These are the
appointment of the Redeemer, and tend to the good of his Church. The
relations of the members of the Church to one another, originating in
his sovereign appointment, call them to these special duties to one
another; and his explicit commands give definiteness to their
obligations. To wait on these ordinances, is at once a duty to God and
to his Church. To keep the Sabbath, to celebrate the sacraments, to hear
and preach the gospel, to engage in the reading of the word of God, and
in praise and prayer, to make and keep secret and social vows, to
associate with his people, and to attend to whatever observances of
discipline he has made known, are indispensable services. "I am like a
green olive-tree in the house of God: I trust in the mercy of God for
ever and ever. I will praise thee for ever, because thou hast done it:
and I will wait on thy name; for it is good before thy saints."[282]

To support the ordinances of religion where they are enjoyed. The Lord
gave to ancient Israel the institutions of his house as a trust. "Who
are Israelites; to whom pertaineth the adoption, and the glory, and the
covenants, and the giving of the law, and the service of God, and the
promises."[283] And to all his people he has given the promise of a
heart to observe his statutes for their own good, and the good of their
children. "And they shall be my people, and I will be their God; and I
will give them one heart, and one way, that they may fear me for ever,
for the good of them, and of their children after them."[284] Even the
promise of outward support to the ordinances of religion, should enter
into solemn vows. It is by the contributions of the people of God that
these are to be continued. For offering to Him the lame and the blind,
the Lord was displeased with Israel; but his blessing was promised to
those who devoted liberally of their substance to Him. "Will a man rob
God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In
tithes and offerings. Ye are cursed with a curse: for ye have robbed me,
even this whole nation. Bring ye all the tithes into the storehouse,
that there may be meat in mine house, and prove me now herewith, saith
the Lord of hosts, if I will not open you the windows of heaven, and
pour you out a blessing, that there shall not be room enough to receive
it."[285]

To maintain the rights and privileges of the Church. These are a part of
the charge committed to her by her Head; but they are also an
inheritance which her members are bound by their relation to her to
preserve and transmit. Against two classes of enemies, in particular, it
is necessary to defend these. The abettors of corrupt systems of
religion, by weapons of every character, assail them. These claiming for
communities that were once distinguished by the truth, but who have
greatly, or nearly altogether relinquished it, the character of the true
Church of God, are not scrupulous to represent societies that do hold
the Head as not entitled to the Church's immunities; and consequently at
once they tyrannically attempt to blind men, and to prevent them from
uniting with those who have the light among them. Against such, as cruel
and tyrannical usurpers who would bring the Church of God into bondage,
and deny that her privileges are valid, those who are in her communion
are called to testify. Prelacy and Popery are both corrupt systems,
though not equally. Both claim for those who adhere to them the
character of being the only members of the true Church. Both deny that
any in societies not in communion with them, have a right to be reckoned
the ministers of religion, or to dispense any of its ordinances. Both
having attempted to rob the Church of Christ of her privileges, the
latter consummates the impiety of one who sitteth in the temple of God,
showing himself that he is God; and the former, by giving to an earthly
monarch the place over His Church which belongs to Christ alone, being
an accomplice in crime, approves. Against these systems, that the
blinded who are attached to them may be delivered from their bondage,
that the truly pious who are within them may be brought out of them, and
that their invasions of the privileges of those who hold the truth may
be limited, the rights of God's people behove to be held forth by
testimony and maintained. A regard to the claims of the house of God on
each of its members, should lead to the duty; and, in consequence of
engagements by vow and oath, that should be performed. But next--many
civil rulers form another class which exacts upon the privileges of the
Church. Assuming for civil authority a supreme power over all causes,
ecclesiastical and civil, they practically attempt to deny to the Church
of Christ her privileges,--those rights which no mere civil society is
competent to sustain, which the Lord himself purchased for and bestowed
upon her, which she is bound by her allegiance to Him to keep entire and
perpetuate, which she is destined to use for extensive good in the
promotion of true religion, for which she is answerable to Him alone,
which the rulers of this world--which no creature can give or take away,
which her Lord will conserve, even to the overthrow of every
system--whether civil or ecclesiastical, that will persevere to dispute
them or use means to wrest them from her hands; and thus they give
occasion to her members, in virtue of their communion with one another
and common obligations to Christ, to testify by oath and otherwise
against their pretensions as, rebellion against Him, and injustice and
tyranny to the society of which He alone is the Head.

To unite the various Churches of Christ. That these will be incorporated
in millennial times, we have reason to believe. That different Churches
have been brought into one, is matter of history. That the Lord in his
providence has overruled outward circumstances for associating his
people, in order that they might act for Him, is a truth worthy of
careful consideration. On the ground that the illuminating and
sanctifying agency of God's Spirit is altogether independent of the
condition of men, we are forced to conclude, that many who by reason of
the imperfections of the human heart have heretofore been but little
disposed to make joint efforts on behalf of religion, may by means other
than those of outward distresses, or along with these, be brought to
co-operate, if not ultimately to incorporate, with one another, toward
the high end contemplated in common by them. It is good to maintain
sound views of the declarations of the word of God. It is proper to
examine others. It is good for all to endeavour rightly to apprehend the
sentiments of those who may differ from them in opinion concerning
Divine truth; and necessary to exhibit such sentiments in their true
character. It is desirable that mutual communications regarding the
truth should be interchanged among those who desire, but are unable yet
to see eye to eye; and to be greatly wished, that all such, in what
measure and manner is competent to them, would strengthen each other's
hands to give diffusion to their common views. The different communities
of the Church should not stand in intrenchments inaccessible to each
other. They are each a place of greater or less strength raised for
defence, not against the others, but against a common foe. They cannot
yet hold free communion; but various means of communication may be
employed by them, without laying themselves open to the inroads of
enemies. By encouraging some kinds of intercourse among themselves, they
would not expose themselves to any assault, but secure, or rather alter
for good, their positions. In order to the overthrow of the enemy,
without giving him inadvertently even an inch of advantage, mutual aids
might be communicated among them. Were proper means taken, their various
positions, by being subjected to improvements, might ultimately come to
be one system, within the lines of which no enemy would penetrate, and
all whose parts acting in concert would present the reality of an
outward Zion--emblem of that which is spiritual, fortified with walls
and bulwarks. So long as there are even two communities of the people of
Christ, whose sentiments regarding various things are not in harmony, so
long is a loud call addressed to all who fear Him, to take means to lead
to unity, and to come under common solemn obligations thus to build up,
even as the walls of Jerusalem, the walls and bulwarks of Zion.

To enlarge the Church. In the providence of God, the truth is widely
diffused through the operation of many outward causes. According to the
provisions of his grace, it is intended for dissemination through the
voluntary agency of those who love it. "Enlarge the place of thy tent,
and let them stretch forth the curtains of thine habitations: spare not,
lengthen thy cords, and strengthen thy stakes: for thou shalt break
forth on the right hand and on the left; and thy seed shall inherit the
Gentiles, and make the desolate cities to be inhabited. Fear not; for
thou shalt not be ashamed: neither be thou confounded; for thou shalt
not be put to shame: for thou shalt forget the shame of thy youth, and
shalt not remember the reproach of thy widowhood any more. For thy Maker
is thine husband; the Lord of hosts is his name; and thy Redeemer the
Holy One of Israel; the God of the whole earth shall he be called."[286]

Through Bible Societies. The fact is singular, that the operation of
these is the first great exemplification made in the last times, as it
is among the highest applications, of the principle of co-operation on
the part of many for good. It shows that God in his providence, in a
wondrous manner, leads men to do what he has enjoined in his word;
honours his own institutions; and teaches the lesson, that in
accordance with the facilities presented by him, should be the dutiful
energetic endeavours of all towards the exhibition of his truth. Was it
dutiful for fathers to teach their children the law of God? Was it
dutiful for the priests to read it to the people of Israel assembled at
their solemn feasts? It is dutiful for all who have the whole word of
God, to use every lawful means in their power to make others know it.
Was it dutiful to make use of one copy of the law for instructing the
people, when only one could be obtained? It is dutiful so to make use of
as many copies of the Scriptures as can be found, nay, to aid in
producing copies of them to the utmost limits of our ability, that they
may be sent to those who are in darkness. To the greatest extent of the
capacities of all, it is dutiful for them to obtain and distribute
copies of the blessed word. Every member of the Church of Christ, from
the days of infancy to those of extreme old age, should be a member of a
Bible Society; and, till the many millions of the human family have the
word in their hands, that it may take possession of their hearts, it
should be distributed. Every discovery in science, every acquisition in
literature, every improvement or invention in art, should be devoted to
the multiplication, in all languages, at the least possible expense, and
accordingly to the utmost extent, of copies of the word. And all should
give themselves to aid in the dutiful effort. Contributions of money;
devotion of talent, and energy, and time; and prayer to God: for this,
should all be made, and, in solemn individual and public vows, be
offered to God.

Through Missions. First, at home. The claims of countrymen perishing for
lack of knowledge, on those who know the truth, are strong. The claims
of the whole Church upon each of her members for devotedness to her
interests, are the strongest that society can put forth, and when made
on behalf of those who are united by many near ties, harmonize with the
former. Every one should nourish and cherish his own body. The duty is
common to an individual and to the Church of Christ. That community
which does not improve in the region where the means of healthful
increase are afforded, is in an unhealthy state. When a portion of the
visible Church does not, by affording to those around it who are in a
state of corruption the means of life, assimilate them to itself, it is
not in vigorous action; its members sustain not the character of living
ones; and except it be restored, its decay cannot be far distant. To
lead the communities of the faithful to invade the ignorance and sin and
misery that surround them, the voice of humanity, a sense of obligation
to the calls of duty, the delightful prospect of good to many who will
either receive or give instruction, and of glory to God by the salvation
of sinners, do all unite. Before the appeals of these the insensibility
and even opposition of those who are in degradation and guilt, should be
esteemed as no ground of discouragement; but, in the spirit of
devotedness to a great work which cannot lose its gracious reward,
should, with resolution and prayer in consequence of solemn devotedness
on the part of one and all, be perseveringly and patiently, though even
painfully, encountered.

Secondly, to the heathen. To use endeavours that a system which tends
but to good be developed to the utmost, is not to manifest ambition, but
to display the working of true benevolence. To seek the increase of the
Church's power--essentially benignant in the world--is to aspire at what
has been reserved for her, and to aim at what each of her members is
under obligation to favour. Her enemies alone tend to hinder her
advancement. The providence of God is directed to her welfare. The
designs of satan are overruled for her good. The Lord himself watches
over her, and leads her forth to her high destination. And ought not her
children, by making and keeping solemn vows, to enlighten the subjects
of darkness, to promote her prosperity? When the number of the faithful
is increased, so is their efficiency; the enemies of truth are
diminished and discouraged by all brought to receive it; and the
communion of saints, by the addition of every believer, is swelled to
the pleasing anticipation, the grateful remembrance, and substantial
satisfaction in the enjoyment of present good, of every one therein. Who
that loves the prosperity of Zion, does not desire to see her communion
extended? Who that has an interest in her welfare, does not joyfully
anticipate and pray for, and endeavour to use other means, that men may
see the glorious things said in prophecy concerning her? Who that is a
worthy member of her communion, does not feel himself urged, by a sense
of obligation to her, to add to the joy of each of her faithful ones, by
being instrumental in leading the heathen nations to the truth? How
glorious a thing it would be to see those nations associated, by the
strong ties of fellowship, and a common relation to one glorious Lord,
to his other believing people! How delightful to think of the many who
had not known God being brought to a substantial and eternal union to
others made to enjoy his favour!--to meditate upon the heathen brought,
through the instrumentality of men, to do homage to that Lord whom all
his saints delight to see honoured!--to know of the heathen that had
been given to Him for an inheritance, being taught willingly to receive
and acknowledge him, and by special Covenanting, to give themselves away
unto Him, taking hold upon him as given for a Covenant of the people,
and presenting the fulfilment of the precious words, "He shall not fail
nor be discouraged, till he have set judgment in the earth: and the
isles shall wait for his law."[287]

Thirdly, to the Jews. Their fathers first brought the glad tidings of
salvation to the Gentiles. The Apostles, and others of them, proclaimed
the truth in every nation under heaven. From the ten tribes in captivity
in the east went forth missionaries to India, and China, and to other
nations around them. The ancient Israelites at Sinai, at Horeb, and
elsewhere, Covenanted to afford the means of grace to those of other
nations of the world. In the covenant made with Abraham, provision was
made for the introduction of the stranger into the visible Church of
God, by granting to him the privilege of circumcision. The people of
Israel were the children of that Covenant, and recognised its
engagements as obligatory upon them. Among them, accordingly, every
circumcised person, not excluding the stranger, had a right to eat of
the passover. In the decalogue, the stranger dwelling among them is
recognised. In the covenant made at Sinai, express provisions, besides,
were made for such. "The stranger that dwelleth with you, shall be unto
you as one born among you, and thou shalt love him as thyself."[288] In
that it is said to the priests, "That ye may teach the children of
Israel all the statutes which the Lord hath spoken unto them by the hand
of Moses."[289] These were therefore to teach it to the stranger also.
In all these things Israel, by Covenanting, acquiesced, when they were
first proposed, and also at succeeding times when the covenant of Sinai
was renewed. The Church is therefore under a debt to their descendants
which should be paid in kind. In order to confer upon her the honour of
fulfilling the high obligation, her members should make and keep
Covenant engagements to send missionaries to all the remnants of
Israel. To her and to each other, individually, they owe it thus to use
means to add to the communion of saints, the descendants of
Jacob,--whose restoration will be so advantageous,--"For if the casting
away of them be the reconciling of the world, what shall the receiving
of them be, but life from the dead?"[290] How pleasing to think of
Israel again graffed into their own olive tree!--to reflect upon the
fulfilment of the promise, "And so all Israel shall be saved; as it is
written, There shall come out of Sion the Deliverer, and shall turn away
ungodliness from Jacob: for this is my covenant unto them, when I shall
take away their sins"![291]--and to look forward to that universal joy
which shall be expressed, when, the fulness of the Gentiles having been
brought in, and all Israel gathered, the kingdom shall universally be
acknowledged to be the Lord's!

III. Covenanting should engage all to duties to the Mediator as Lord of
all. It is by God that all live, and move, and have their being; and to
him all are called to live. "For none of us liveth to himself, and no
man dieth to himself. For whether we live, we live unto the Lord; and
whether we die, we die unto the Lord: whether we live, therefore, or
die, we are the Lord's." To seek the Lord, and to walk after the Lord,
are the sum of all the obedience to Him which he requires; and are the
substance of what all are required to vow and swear to perform. "And
they entered into a covenant to seek the Lord God of their fathers with
all their heart and with all their soul."[292] "And the king stood by a
pillar, and made a covenant before the Lord, to walk after the Lord, and
to keep his commandments, and his testimonies, and his statutes, with
all their heart, and all their soul, to perform the words of this
covenant that were written in this book: and all the people stood to
the covenant."[293] These duties to God ought to be performed to Christ;
for he hath said, "All power is given unto me in heaven and in
earth;"[294] and it is the will of God, "that all men should honour the
Son, even as they honour the Father."[295] These duties are, it maybe
remarked, in general,

To declare the glory of God. All the duty that He requires of man is
included in this. Every thing that occurs, independently of the will of
moral creatures, is glorifying to God. Every evil thing is overruled for
the manifestation of his glory. The willing services of unfallen angels
and redeemed men, directly tend to display that glory. All that God
requires of man, and consequently the use of all means appointed for
glorifying his name, ought to be vowed. By commands to all; by promises,
by invitations and encouragements, to his people; by denunciations and
warnings addressed to his enemies; he urges men to show forth his glory.
To vow and swear to do so is therefore obligatory upon them. The
obligation is acknowledged in the Psalmist's vow,--"I will praise thee,
O Lord my God, with all my heart; and I will glorify thy name for
evermore."[296] And as a consequence of offering worship to God, and
therefore, in some instances at least, of vowing to Him, the glorifying
of God's name is predicted. "All nations whom thou hast made shall come
and worship before thee, O Lord; and shall glorify thy name."[297] But
particularly,

To maintain the truth by the profession and practice of it. Idolatry, or
the whole of false religion and all its practical consequences, is
represented both as a withholding from God of the glory due to him, and
as a surrender of the truth.[298] Christ is the Truth; and accordingly
those who receive him cleave to his truth by vow and consequent
obedience. The Spirit of promise is the Spirit of Truth. They who, by
Covenanting, receive him in the former character, accept of him as sent
to lead into all truth.[299] The Lord is "a God of Truth." All who take
him as their God accede to his truth. It is to the truth of God that
those devoted servants, whom he denominates "_My Witnesses_," give
testimony, in their profession, and life, and conversation. It is to his
truth that they testify in the same manner, when they act as his
"_Messenger_."[300] The truth of God was committed to his people in the
_charge_ which, from time to time, they accepted in Covenanting.[301]
The Redeemer commands that it be held fast. "Remember therefore how thou
hast received and heard; and hold fast, and repent."[302] The Covenant
people of God are "the righteous nation which keepeth the truth."[303]
Each of them declares, "I have chosen the way of truth: thy judgments
have I laid before me."[304] And each adopts the vow, "I will walk in
thy truth."[305]

The truth of God's character ought to be maintained. That his name might
be glorified, he was pleased to make himself known. That men might in
some measure apprehend him, he revealed himself. That they might not
forget but hold communion with him, he appointed the ordinances of his
grace. That they might be led to celebrate his greatness, he gave them
command and afforded them facilities to pledge themselves to his
service. They are called to contemplate with wonder and admiration, the
transcendent excellencies of his nature, and to speak of them with
reverence and awe. And Himself, whose being and attributes are all
infinite, they are created and preserved to praise and adore. The
distinct personality of the Father, of the Son, and of the Holy Ghost;
the divinity of each of these glorious persons; the unity of the
Godhead; and the essential glory of the Three-One-God; are truths
implied in the very nature of solemn Covenant engagement; and in order
to the keeping of these, require to be held.

The truth of God's government ought to be maintained. The underived
majesty of the Eternal; the power and authority of the Father, of the
Son, and of the Holy Ghost, extending over all creatures from the
beginning to everlasting; the reality and nature of God's purposes, and
their fulfilment in creation and providence; in opposition to the
atheist, the fatalist, the deist, the sceptic, and every other who does
not believe in the truth of Divine revelation; are made known, and claim
to be contended for and professed.

The relations of the persons of the ever-blessed Trinity in Unity,
confederated in the everlasting Covenant for the salvation of man,
behove to be maintained. In the Scriptures, the Father is represented as
having given his Son to be a propitiation for the sins of his people,
accepted of his work, and conferred upon him a glorious reward;--as the
God of grace, calling, justifying, adopting, sanctifying, and receiving
to glory, his people;--the Holy Ghost is exhibited as given to the
Redeemer, as renewing, illuminating, sanctifying, and comforting his
elect, as a Spirit of grace and supplication, as dwelling in their
hearts, as given to them as an earnest of the purchased possession, as
the Comforter, the Remembrancer, the Spirit of promise;--and the
Redeemer is presented as the great Mediator between God and men. To the
faith of God's elect, such manifestations are made. They must be
confessed.

The mediatorial character and glory of Christ ought to be maintained.
The revelation of Divine truth is due to Him as the great Prophet of
his Church. He is the great High Priest of his people's profession. He
is their King, and Head over all. The illuminating influences of the
word and Spirit of Christ have been felt by all his people. They are
taught in the Scriptures; they proceed from him as the great Teacher
sent from God; they require to be proclaimed.

The atonement and intercession of Christ lie at the foundation of the
sinner's hope of acceptance and enjoyment of the favour of God. Being
distinctly revealed, like all other doctrines of God's word, they should
enter into a testimony for the truth.

The Headship of Christ is a most important part of the truth, to which
testimony must be borne. The Father "hath put all things under his feet,
and gave him to be head over all things to the church, which is his
body, the fulness of him that filleth all in all."[306]

His Headship over the Church is real in every age. In all time, however,
by some it has been disputed. It could not be disproved, though it has
often been disregarded. So often as the ordinances of Divine grace have
been undervalued or misimproved; so often as men have taken upon them to
make changes in the worship of God; so often as there have been taught
for doctrines the commandments of men; so often as the government which
Christ instituted in his house has not been observed; so long as the
ordinance of discipline has been neglected or improperly administered;
so often as rites and ceremonies in the worship of God have been added
or modified according to the caprice of men; so often as men unqualified
have assumed to themselves the functions of the ministering servants of
Christ; so often as the ministers of religion have acted as lords over
God's heritage; so often as one individual in it has sat as head of the
Church; so often as one has sat in the temple of God showing himself
that he was God; so often as civil rulers have stept out of their own
sphere to legislate in the Church, to overrule the proceedings of its
courts, to visit with restrictions, whether by pains, or penalties, or
otherwise, those who used a lawful power and authority therein; so often
and so long as an earthly sovereign has sat as head of any department of
His Church; so often and so long, ignorantly or otherwise, has the
Redeemer, as King and Head of his Church, been dishonoured. For his
glory so set at nought, his people, in protesting against the opposition
thereby shown to his just claim, and in maintaining all these claims,
are called to testify by vow and oath.

The Headship of Christ over the nations is taught in Divine revelation
not less clearly than that over the Church; not less than that, it has
been misapprehended and disputed, and often practically denied. But
equally with the other, being true, the doctrine has stood unshaken
amidst every assault. It is manifest from all the references of Divine
truth to civil matters:--from its delineations of the duties of the
civil magistrate, and of those under his authority, to Christ and to one
another; of the qualifications of lawful civil rulers; of nations as
called into existence by the Mediator, under his cognizance, and at his
disposal; of the duties of nations to the Church of Christ,--to
establish the true religion, restrain ungodliness, and otherwise aid in
the promotion of her interests: and appears from designations
representing Him as possessed of all power and authority over men. But,
even as his authority over the Church, it has been set at nought by
many. Civil constitutions not framed according to his law, nor under the
care of those impressed with the fear of God; that give equal
countenance to error and truth; that support delusive systems, while
they do not encourage the spread of truth; that attempt to subordinate
the Church to the civil power; that seek the alliance of any idolatrous
system of religion to support their authority; that seek the continuance
of power by attempting to bring the nations to which they belong, at the
risk of the exterminating penalty of poverty or destitution, under the
yoke of ignorance, to be fastened on by the educating or training of the
young of the lower classes by the priesthood or other agents of the
"mystery of iniquity" alone; or that seek to secure their influence by
any means at variance with the law of Christ; are all in opposition to
his revealed will, are unpossessed of authority from him, are the
voluntary agents of "the Prince of the power of the air," and cannot be
countenanced without rebellion against Him who is the Governor among the
nations. Whosoever there may be that fear God among those who rule or
govern in connection with such constitutions, by being connected with
them and putting forth their claims, are not in the path of duty. The
obligation incumbent on such, nay, on all--whether in power or not, who
support them, is either to give up their adherence to them, or to change
them so as to bring them up to the scriptural standard. With the
supporters of such constitutions unamended, some who disapprove of them,
have in some respects to co-operate. But never can any act, without sin,
along with these, in such a manner as to recognise the claims of the
power maintained by these constitutions, to be the ordinance of
God.[307] Joint procedure with such can be warrantable only when
directed to an end good in itself, and when accompanied by an expressed
or understood disapproval of the character and authority of the civil
power. Against such, that they may be modified for good, or succeeded by
what is glorifying to God, a substantial testimony ought to be lifted
up. In order to the extension of the acknowledgment of the Mediatorial
power over all the kingdoms of the world, an exhibition of the
prerogatives and claims upon these of the Redeemer, should explicitly be
made in testifying for him, by a scriptural profession, and practical
observance of his commands. And in solemn Covenanting such attestations
required to be embodied. "I will set no wicked thing before mine eyes: I
hate the work of them that turn aside; it shall not cleave to me. A
froward heart shall depart from me; I will not know a wicked person.
Mine eyes shall be upon the faithful of the land, that they may dwell
with me: he that walketh in a perfect way, he shall serve me."[308] "I
will extol thee, my God, O King; and I will bless thy name for ever and
ever." "I will speak of the glorious honour of thy majesty, and of thy
wondrous works." "All thy works shall praise thee, O Lord; and thy
saints shall bless thee. They shall speak of the glory of thy kingdom,
and talk of thy power; to make known to the sons of men his mighty acts,
and the glorious majesty of his kingdom. Thy kingdom is an everlasting
kingdom, and thy dominion endureth throughout all generations."[309]

And the truth of the depravity of man and his inability to restore
himself to God's favour ought to be maintained. The entire corruption of
the human nature by sin, original sin, the dominion of sin in the
unconverted, the power of sin even in the people of God, are all made
known as by a sunbeam in the Divine word, consistent with the conduct of
men, necessary to be admitted in order to the acceptance of the
blessings of the great salvation, the subject of solemn confession to
God, and a ground of humiliation in his sight. These should enter into a
solemn profession of the truth. "I will declare mine iniquity; I will
be sorry for my sin."[310] "Who can understand his errors? cleanse thou
me from secret faults. Keep back thy servant also from presumptuous
sins; let them not have dominion over me."[311]

To testify against error and its consequences. Heathenism it is
necessary to denounce according to the word of Divine truth. It is
desirable to condemn it, as originating in the corruption of true
religion, making progress by assimilating to itself the corruptions of
the human heart under the influence of satan, and tending towards the
ruin of the soul. The manner in which it is described in the sacred
volume, and represented there as certainly to be dissipated, should be
made known by those who come in contact with it. And the glorious truth
of God, in contrast with it in its character and tendencies, should be
displayed. In like manner, should infidelity--whether Jewish or Gentile,
Mahommedanism and Socinianism on the one hand, and Popery and Prelacy on
the other, and every other false system, be dealt with. To assault such
by the exhibition of the truth of God, and to vow to do so, his people
have every warrant and encouragement. They fear him, and under his
banner as his Covenanted servants, are called to the duty. "Thou hast
given a banner to them that feared thee, that it may be displayed
because of the truth."[312]

Hence, in conclusion,

First, Covenanting should engage all to every former good attainment.
The obligation of a permanent duty cannot be dissolved; but the
observance of it may and ought to be vowed successively. For a reason,
the same as, or similar to, that for which it was vowed at first, it
may, on some occasions, be promised by vow and oath again. The Divine
law holds every moral being bound to duty; yet it admits, nay,
commands, the making of promises in Covenanting to do it. As the
original command to obey, does not render the vow unnecessary, so
neither does one vow remove the necessity for another. It is in vain to
object, that as the vow or oath of marriage need not be repeated by the
parties, so neither need any other. Though on account of the esteemed
and real solemnity of that original covenant, it is not requisite that
it should be renewed in the formal manner in which it was made at first,
it is, nevertheless, manifest from Scripture, inculcating the use of the
vow, that the parties may thereafter vow to God to continue to fulfil
their first engagements. Were one duty that was formerly obligatory not
to be engaged to in Covenanting, then might none other. Hence, only
duties becoming incumbent at present could be vowed, and accordingly, as
all the duties of the moral law were incumbent before, none of these
could be vowed at all, and therefore, in no circumstances whatever,
could the vow be made. The absurdity of the conclusion is sufficiently
manifest. We are warranted to maintain that what was Covenanted before,
no less than it should be performed, should be vowed again.
"Nevertheless, whereto we have already attained, let us walk by the same
rule, let us mind the same thing."[313]

Secondly. In Covenanting, there should be made engagements to cleave to
new correct views of truth and duty. The apprehensions of men are
subject to continual change. Nor are those of the people of God exempted
from this. Nay those should alter to improve. No new aspect of truth can
any one warrantably disregard. Every increase made in the knowledge of
God demands a corresponding acknowledgment. According to each, ought new
vows to be made. When one enemy of his kingdom appears, vows should be
made to resist and overthrow his influence. When many foes appear new
vows of an appropriate kind should be entered into against them. When
duty presents itself Covenant engagements should be made to perform it.
With the enlargement of the field of duty, should proceed the
enlargement of Covenant promises, in dependence on Divine aid to
overtake it. According to the display of God's glorious goodness and
mercy, should be the solemn engagements of his people to give it
celebration. If one view of his glory calls to the exercise, every one
brighter will invite to it, till both engagements and their fulfilment
merge into eternal unbroken obedience in heaven.

Thirdly. In Covenanting, there should be made engagements to abandon
whatever evil unobserved there may be in the vow made, or whatever may
be inconsistent with its lawful parts. A vow may sometimes be sinful,
notwithstanding the use of the utmost care to make it in consistency
with the calls of duty. The sinful parts are due to the imperfection of
the individual who makes it; the lawful part alone is obligatory. The
making of the good part of a vow ought not to be refrained from on
account of a dread of associating with that a part that might be evil.
Were an evil part to be introduced under the apprehension of its
enormity, daring crime would be committed, to which we could not
conceive of an illuminated individual being accessory. Vowed in
ignorance even, evil involves in sin. When discovered in its true
character, it ought to be discarded. When the vow is made, there should
be included in it the engagement, to refrain, so soon as it is
discovered, from performing any part of it, which, having been sinful,
and therefore possessed of no obligation, ought not to have entered into
it. Nothing, indeed, but a sense of propriety can hinder men from
claiming the performance of engagements, even of an evil character,
that are made to them. But God who commands that only what is good be
vowed, disapproves of such a demand, as well as of the engagement on
which it is based.

Finally. Covenanting does not shackle inquiry. It is a wrong
interpretation of the words, "It is a snare after vows to make inquiry,"
that represents them as condemning every endeavour made, after vowing,
to increase in knowledge, even in reference to the vow. The passage
would seem only to designate as sinful, the practice of endeavouring to
make inquiry, for the purpose of evading an engagement made by a vow of
a lawful nature. Were a vow perfect, it would not need revisal, and
would therefore be altogether independent of the increase in knowledge
of the party under its obligation. An imperfect vow, on account of its
imperfection, would require correction. The least discovery of
imperfection in such, should lead to its improvement. Correct views of a
vow, as altogether wrong, should lead to its abandonment, or a total
reconstruction of it. To engage absolutely to perform any act, is not
obligatory. It is only when the Lord will, that even duty can be done,
and a vow should be made to perform it, only if he will enable.
Moreover, it is only what he requires that should be done, whether vowed
or not. Accordingly, a Covenant engagement, in which there is promised
more than what is dutiful, is not lawful. In order to lead to duty
alone, an engagement by vow should be made. It is alike foreign to the
nature and to the end of a covenant, for those who enter into it to make
their engagement independently of a reference to circumstances that may
be unforeseen. Not to vow to engage in duty is evil. To vow to
accomplish an act, whether it may be found afterwards to be sinful or
not, is also evil. To vow to do what appears to be dutiful, instead of
committing to a given course, independently of the light of duty that
may break in, is rather to engage to the use of means to discover
whether or not the performance vowed be lawful, and to the duty that may
be obvious at the period of fulfilment, and which, in that season, ought
to be done.

FOOTNOTES:

[228] Job xli. 4

[229] Deut. xxix. 21.

[230] 1 Kings xi. 11.

[231] Ps. cv. 8-10.

[232] Ex. xxxiv. 28.

[233] Deut. iv. 23.

[234] Ps. cxix. 44.

[235] Eph. v. 29.

[236] Ps. xviii. 3.

[237] Lam. iii. 40.

[238] Ps. lxxvii. 12.

[239] Ps. cxix. 15, 16.

[240] Ps. lv. 16, 17.

[241] Ps. cxix. 62, 63.

[242] Ps. cxlv. 1, 2.

[243] Ps. v. 7.

[244] Ps. cxxxviii. 1, 2.

[245] 1 Cor. vii. 31.

[246] Rom. vi. 12, 13.

[247] Ps. xviii. 1.

[248] Jas. iv. 8.

[249] Ps. lxxviii. 37.

[250] 1 Cor. xv. 58.

[251] Luke xix. 12-27.

[252] Confess. xxii. 7.

[253] Gal. vi. 10.

[254] Ps. lxviii. 6. Ps. cvii. 41.

[255] Jer. xxxi. 1.

[256] Jer. x. 25.

[257] Deut. xxix. 18.

[258] Eph. v. 21, 22, 25.

[259] Deut. vi. 6, 7.

[260] Ps. lxxviii. 2-7.

[261] Col. iii. 23. See also ver. 18-21.

[262] 1 Pet. ii. 17.

[263] Eph. vi. 5-9.

[264] Ps. xlvii. 7.

[265] 2 Kings xi. 17.

[266] 1 Pet. ii. 13, 14.

[267] Josh. i. 8.

[268] Rom. xiii. 4.

[269] Exod. xviii. 21, 22.

[270] 2 Sam. xxiii. 3.

[271] Ps. xciv. 20.

[272] Hos. viii. 4.

[273] Rom. xiii. 1.

[274] 1 Tim. ii. 1, 2.

[275] Rom. xiii. 5.

[276] Such as, in the British dominions, so long as the civil
constitution is not scripturally reformed, the use of the "Elective
Franchise," or the office of a ruler, or legislator.

[277] In order to direct attention to the duties of civil society
favoured with the word of God, especially to the obligations of the
members of every community existing under an immoral and unscriptural
civil constitution, we beg leave to refer, in addition to the
"Mediatorial Dominion," before noticed, to the "Claims of the Divine
Government applied to the British Constitution, and the use of the
Elective Franchise." Thomas Neilson, and Charles Zeigler, Edinburgh; and
John Keith, and William Marshall, Glasgow--1843.--A pamphlet, the
argument of which from Scripture is clearly and powerfully brought out;
and the perusal of which is earnestly recommended, particularly to all
who love the prosperity of their country, and cherish the desire that
all ranks within it would perceive duty incumbent upon them, and be led
to the advantages and true honour arising from performing it, especially
in a day when civil power is put forth to cherish various ungodly
systems, to extend the dominion, not merely of prelacy, but of popery
under its darkest aspects, and to rob the true Church of the
blood-bought privileges bestowed upon her by her Lord.

[278] 2 Chron. xix. 2.

[279] "Claims of the Divine Government," &c., p. 53.

[280] Jas. v. 20.

[281] Gal. vi. 10.

[282] Ps. lii. 8, 9.

[283] Rom. ix. 4.

[284] Jer. xxxii. 38, 39.

[285] Mal. iii. 8-10.

[286] Is. liv. 2-5.

[287] Is. xlii. 4.

[288] Lev. xix. 34.

[289] Lev. x. 11.

[290] Rom. xi. 15.

[291] Rom. xi. 26, 27.

[292] 2 Chron. xv. 12.

[293] 2 Kings xxiii. 3.

[294] Mat. xxviii. 18.

[295] John v. 23.

[296] Ps. lxxxvi. 12.

[297] Ps. lxxxvi. 9.

[298] Rom. i. 21, 23.

[299] John xvi. 13, 14.

[300] Is. xlii. 19.

[301] Deut. xi. 1.

[302] Rev. iii. 3.

[303] Is. xxvi. 2.

[304] Ps. cxix. 30.

[305] Ps. lxxxvi. 11.

[306] Eph. i. 22, 23.

[307] Appendix A.

[308] Ps. ci. 3, 6.

[309] Ps. cxlv. 1, 5, 10-13.

[310] Ps. xxxviii. 18.

[311] Ps. xix. 12, 13.

[312] Ps. lx. 4.

[313] Phil. iii. 16.




CHAPTER V.

COVENANTING CONFERS OBLIGATION.


As it has been shown that all duty, and that alone, ought to be vowed to
God in covenant, it is manifest that what is lawfully engaged to in
swearing by the name of God is enjoined in the moral law, and, because
of the authority of that law, ought to be performed as a duty. But it is
now to be proved that what is promised to God by vow or oath, ought to
be performed also because of the act of Covenanting. The performance of
that exercise is commanded, and the same law which enjoins that the
duties thereby engaged to be discharged, finds the Covenanter, or the
Covenanting community, bound by the deed itself to fulfil them; and
thus, by the service, the party under original obligation to obey, is
brought under one that is superadded. The Covenanting party, not as
independent, but as under the authority of God, by means of the exercise
binds itself to duty. He commands to vow, that men may be brought under
additional obligation; and when they obey, he recognises them as
voluntarily engaged, and, according to his will, additionally called to
fulfil. "The obligation arises entirely from the act of the creatures,
using a divine ordinance, by vowing unto God, and covenanting with him,
whereby they bind their souls with a bond to serve the Lord."[314] It is
wrong to imagine that the obligation comes solely from the will of those
who vow. Were not the exercise of vowing commanded, nor the law of God
to hold those who engage in it bound by their own act, these should not
be under obligation. By vowing, they bind themselves, not as by
themselves, but by the authority of God. Or, by vowing, they submit to a
requirement of his law, in yielding obedience to which they become
bound, not by themselves but by his authority, to perform the duties
vowed.


SECTION I.

Personal and Social Covenanting both entail obligation on the
Covenanting parties.

First. Various general representations exhibit this. Several scriptures
present such as _bound_. In reference to the truth that a wicked ruler
is destitute of right to claim the allegiance of his subjects by oath,
or in any other manner, it is asked, "Shall even he that hateth right
govern (bind)?"[315] Reproaching his servants, Saul said to them, "All
of you have conspired (bound yourselves) against me, and there is none
that showeth me that my son hath made a league with the son of
Jesse."[316] The Psalmist said, "Thou shalt hide them in the secret of
thy presence, from the pride, (or rather _the binding_, that is,
_conspiracy_,) of man."[317] And concerning an oath or vow, thus it is
written, "If a man vow a vow unto the Lord, or swear an oath to bind his
soul with a bond; he shall not break his word, he shall do according to
all that proceedeth out of his mouth."[318] To show how essentially the
idea of binding is connected with that of Covenant engagement, it may be
remarked that in the original of each of these passages, the verb
signifying _to bind_, is different from that in the original of each of
the others, and that all of the verbs are emphatic.[319] And what should
be most carefully observed here, the binding spoken of in each of these
cases is connected with the voluntary actions of the parties brought
under obligation. Again, other scriptures point out, that in Covenanting
men are _joined_ to the Lord. "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."[320] They
imply not less than that the covenants made should be adhered to. The
same is expressed in passages, in one of which some are said to _take
hold_ of the Lord's strength, in the other, of his covenant.[321] A
covenant is designated as _sure_. That of Nehemiah and Israel is so
represented.[322] And finally, those who engage in the exercise are said
_to cleave_ to the Lord. That is represented by Moses as the design of
the discharge of the duty. "That thou mayest love the Lord thy God, and
that thou mayest obey his voice, and that thou mayest cleave unto
him."[323] "Thou shalt fear the Lord thy God; him shalt thou serve, and
to him shalt thou cleave, and swear by his name."[324] By the emblem of
the girdle which cleaves permanently to the loins, the truth of the
appointment of Covenanting as a means of securing devotedness to the
Lord is taught. "For as the girdle cleaveth to the loins of a man, so
have I caused to cleave unto me the whole house of Israel, and the whole
house of Judah, saith the Lord."[325] The girdle which the prophet had
been commanded to hide, in process of time was marred; it was profitable
for nothing. It represented not the faithful in Israel who clave to the
Lord, but those who, having vowed and sworn to him deceitfully,
fulfilled not their obligations. And David said, "My soul followeth hard
(cleaveth) after thee: thy right hand upholdeth me." It was in the
exercises of vowing to God and fulfilling his obligations that he did
so, for he said, "But the king shall rejoice in God; every one that
sweareth by him shall glory."[326]

Secondly. God enjoins obedience as the fulfilment of Covenant duties. He
gives command to _do_ the words of his covenant. "Hear ye the words of
this covenant, and do them."[327] By his authority he calls on men to
_keep_ the words of his covenant. "Keep therefore the words of this
covenant, and do them, that ye may prosper in all that ye do."[328] The
obedience thus inculcated was not merely made known by the glorious
Lawgiver, but acknowledged as obligatory by men. In two channels, from
one source, its claims proceeded. First, directly through the
promulgation of the Divine law to men; and next, through the
acknowledgment, by Covenant engagement, of that law as holy, just, and
good. Had obedience been claimed to the duties inculcated, as if they
had been merely requirements of the law, they had not been spoken of as
performed in fulfilment of Covenant engagement. Because the words of the
Covenant are done or kept when those are performed, they are incumbent
on account of the making of the Covenant. By submitting to the rite,
every one that received circumcision became a debtor to do the whole
law. And in like manner, by Covenanting, each one who vows to God
becomes bound, by His command, to keep or do the words of his law as the
words of his Covenant. And finally, the Lord commands that his Covenant
be kept as a charge. That which is kept, or to be kept, is a charge.
That his law and covenant are a charge is manifest from his words, "If
thy children will keep my covenant, and my testimony that I shall teach
them, their children shall also sit upon thy throne for evermore."[329]
But his charge, or his law and covenant, as a trust, he explicitly gives
his people commandment to keep. "Therefore thou shalt love the Lord thy
God, and keep his charge, and his statutes, and his judgments, and his
commandments, alway."[330] "But that which ye have already, hold fast
till I come. And he that overcometh, and keepeth my works unto the end,
to him will I give power over the nations."[331] In such injunctions, it
is implied that two things, or the same thing under two aspects, should
be kept. The statutes of God are at once the commands of his law and the
dictates of his covenant. These are kept as his law, when obeyed,
because of his authority as righteous moral Governor of all. They are
kept as the requirements of his covenant when recognised as not merely
issued according to his sovereign will, but as having received the
acquiescence of the heart, and been acceded to by solemn oath and vow.
That the acceptance of them in Covenanting brings under obligation is
therefore most manifest. They are permanently the Lord's charge. His law
remains so, whether or not it be obeyed by men. It remains so when
presented, and acceded to in its covenant form. But when it is accepted
in vowing to God, it is so conveyed over to the believer, that at once
he is called to keep it sacred to the Lord's service, and to stand
chargeable in his sight for the use he makes of the precious trust. If
he fail to draw upon the blessings promised therein, he is liable to
rebuke; if he obey not the duties enjoined in it, he is exposed to
chastisement. Both evils he is commanded and encouraged to avoid. That
he may not dishonour the God of his salvation, by making little progress
in the use of precious means of spiritual improvement, and that he may
not be found unfaithful, he endeavours to manifest the deep-felt sense
cherished by him of the reality of his obligation acknowledged, when he
says, "Thy testimonies have I taken as an heritage for ever: for they
are the rejoicing of my heart."[332]

Thirdly. The Lord commands that the vow be paid. A lawful promise to men
binds to performance; and why not a vow to God? If the vow made, whether
in the use of the oath implicitly or explicitly, be not paid, the truth
will not have been spoken; and accordingly, not merely the ninth, but
the third precept of the moral law will have been transgressed. The
command enjoining that truth be spoken, and that forbidding that God's
name be taken in vain, both inculcate, therefore, the fulfilment of the
vow. But various explicit statutes enjoin the same. Such are
these--"Vow, and pay unto the Lord your God."[333] "When thou vowest a
vow unto God, defer not to pay it; for he hath no pleasure in fools: pay
that which thou hast vowed."[334] "When thou shalt vow a vow unto the
Lord thy God, thou shalt not slack to pay it: for the Lord thy God will
surely require it of thee; and it would be sin in thee."[335] From such
dictates there can be no appeal. Even were we altogether ignorant of the
reason why they were uttered, we should, because of the authority of
God, willingly acquiesce in them. But the ground of them he has been
pleased to make known. Were it not in order that the service promised in
vowing might be performed, the vow had not been enjoined. Without the
paying of the vow, the vowing of the vow were unnecessary, nay, sinful.
A disruption of ends from means, grosser than the separation of the
fulfilment of the vow from the making of it, could not be perpetrated.
The vow is nothing; yea, worse than nothing; injurious to those who make
it, and dishonouring to God, if it be not performed.

Nor, because under the law, a commutation for some vows was accepted,
are we to conceive that the passages in which the payment of the vow is
commanded are not to be interpreted according to the utmost force of
their obvious import. It is true that some things vowed might have been
withheld, but not without the offering of a definite sum of money. These
might have been redeemed by the payment of a price exceeding by
one-fifth part of it, their value estimated by the priest, or when the
parties were poor, by the giving of the amount at which the priest might
value them.[336] By whichever of the two methods that might be adopted,
the vow was virtually paid. The payment actually of the vow, or that of
the compensation, was commanded; and either the one or the other behoved
to be made. Nor when either of them was resorted to, seeing that any one
of them was warranted, was the vow left unpaid. This variety of manner
in the payment of vows, was suited to the circumstances of the Church
under the Levitical institutes. By using any one of the methods, the vow
was substantially fulfilled, not merely according to the will of man,
but agreeably to the express appointment of God. As, had there been only
one way then of fulfilling the obligation of the vow, it had been
incumbent to proceed by that alone; so, under the present dispensation,
the single method of implementing Covenant engagements that has been
inculcated, because that no other is of Divine appointment, must be
adopted. Even as under the law there were some things which, having been
devoted to God under a curse, could not, because of the manner of their
dedication, be redeemed,[337] so under the gospel, what is vowed to the
Lord cannot without sacrilege be kept back.

Fourthly. The Lord threatens those who keep not his Covenant. Temporal
and spiritual deprivations enter into his denunciations on such.[338]
"Cursed be the man that obeyeth not the words of this covenant, which I
commanded your fathers in the day that I brought them forth out of the
land of Egypt, from the iron furnace, saying, Obey my voice, and do
them, according to all which I command you: so shall ye be my people,
and I will be your God." Nay, even eternal ruin awaits the impenitent
violator of Covenant engagements. "Covenant-breakers, ... who, knowing
the judgment of God, that they which commit such things are worthy of
death, not only do the same, but have pleasure in them that do
them."[339] Were not the acceptance of the law of God in its covenant
form to entail obligation, the breach of it would not be denounced as a
breach of covenant; nor would his wrath descend on men as unsteadfast in
his covenant, or as having broken it, but as having violated his holy
law. Substantially then, by their own act, must they be brought under
solemn obligation to God, who, having vowed to him, by failing to
perform their promise, would become exposed to the stroke of his just
vengeance. Where there is guilt there is sin, and where there is sin
there was obligation, and where there is punishment, there were all.
"Shall not the judge of all the earth do right?" The people of God
acknowledge themselves as bound by their oaths and vows. What was
uttered by Jephthah regarding a vow which was unlawful, must have been
employed by the fearers of God in reference to vows of which He
approved,--"I have opened my mouth unto the Lord, and I cannot go back."
The Psalmist said, "So will I sing praise unto thy name for ever, that I
may daily perform my vows."[340] "I will pay my vows unto the Lord now
in the presence of all his people."[341] "I have sworn, and I will
perform it, that I will keep thy righteous judgments."[342] The language
was dictated by the Spirit of inspiration. It was therefore lawful to
use it. It ought to be used by all. The principle that vows and oaths
require that they be fulfilled, is implied in it. That was therefore
held by the saints in former times. Because of the words of God from
which they drew it, it ought to be universally maintained.


SECTION II.

Social Covenanting entails obligation on the Covenanting society, even
throughout its continued existence, till the end of the Covenant be
attained.

First. Because such covenants are made, not merely in the name of the
individuals who enter into them, but also in the name of posterity. On
recorded occasions of warranted Covenanting, such was the manner of
entering into the engagements made. In addition to what has been said
before in proof of this, merely the language employed at one of these
seasons will here be quoted. "Neither with you only do I make this
covenant and this oath; but with him that standeth here with us this day
before the Lord our God, and also with him that is not here with us this
day." However, it may be necessary to add the explanation, that, by
those who are represented as not present, we are to understand the
descendants of the congregation of Israel; inasmuch as in reference to
the duties then performed by the assembled people, it was said,
"Therefore choose life, that both thou and thy seed may live." Hence,
whatever, in consequence of entering into such federal engagements, is
incumbent on those who make them, is binding on their successors; and
since a covenant transaction binds the parties to the making of it, it
therefore binds all those, though not present, whom these parties
represent, and for whom also it was made. Whatever reason the
transaction affords for binding the former, it supplies for holding the
latter bound. The engagement made by and for the living Covenanters, is
not less explicit than that thereby made by them for those who shall
succeed to their privileges and duties. And as it is the engagement
which binds, the latter are, not less than the former, brought under
obligation by it. The federal compact could not be made without
constituting an obligation. That could not be entered into without
conferring that obligation on all the parties represented at its
formation. And from its acknowledged nature, those to whom the functions
of the Covenanters should descend, are included among those, and those
therefore are thereby bound.

Secondly. Because the Church is one in all ages. Her glorious Head is
one. All her true members are spiritually united to him. All of them are
united in love to one another. The Church is distinct from the world. By
the ordinances given to her by the Lord Jesus, she is distinguished from
civil society. She possesses a real incorporate character. The Church
consists not of a limited number of those who at any time fear God, but
of all of them. The individual members of the Church from day to day are
changing; but she remains one. Some are constantly being added, others
are removed from her communion on earth, but her characteristic absolute
identity remains. Under the Patriarchal, Levitical, and Christian
dispensations, she is one. As one body enduring from generation to
generation by her Lord, she is spoken of, and is recognised by her
members. To Jeremiah was given the commission, "Go, and cry in the ears
of Jerusalem, saying, Thus saith the Lord, I remember thee, the
kindness of thy youth, the love of thine espousals, when thou wentest
after me in the wilderness, in a land that was not sown." "Israel was
holiness unto the Lord." "For of old time I have broken thy yoke, and
burst thy bands; and thou saidst, I will not transgress."[343] In days
long posterior to the time of Israel's deliverance from Egypt, the
Church sang, "He turned the sea into dry land: they went through the
flood on foot: there did _we_ rejoice in him."[344] The Church,
posterior to the advent of Christ, is represented as a house in which
Moses had served, but which Christ had built, and over which, as well in
the days of the patriarch as in the last times, He ruled as a Son.[345]
And to the Church existing in all times, unquestionably belongs the
inimitably beautiful description,--"Christ also loved the Church, and
gave himself for it; that he might sanctify and cleanse it with the
washing of water by the word, that he might present it to himself a
glorious Church, not having spot, or wrinkle, or any such thing; but
that it should be holy and without blemish." Since the Church, then, is
a body, her standing is independent of the individual members who may be
in her communion; as a responsible agent, even as an individual, she may
come under obligation and fulfil it; and through every age of her
existence, be held bound to duty by her engagements. The same principle
which is applicable to the Church as a whole, behoves to be contemplated
by every Section of her in given circumstances. If the whole Church
might enter into covenant engagements, as in Abraham, which would entail
obligation throughout successive ages, ought not every community
thereof, as a part of the whole, to bind itself before the Lord to
services to be performed by its successors? If a whole society may
Covenant, ought not an individual of that society to do so singly? And
if the obligations come under by the one person, not less than those of
the whole body, ought to be discharged, ought not those of a given
Section of the visible Church to be fulfilled by it, as a body forming a
part of the general community, even as the covenant duties of the whole.

Thirdly. Because of the Church's social character. As it is not merely
in their individual, but also in their social capacity, that her members
enjoy privileges, so in both they are called to duty. The actions of an
individual are not those of any society to which he may belong, except
he act for them, and according to their appointment. But the deeds of a
society are those of every member thereof, who does not disapprove of
them; nay, of every one who, because of these deeds, does not leave its
communion. The engagements of society are understood to be acceded to by
every member of it existing when these are made, and of every one who
may become connected with it before they be fulfilled. Every one who
joins a society is understood by his act of joining it, to approve of
its organization, to accept of its privileges, and become engaged to its
duties. It would be impossible for society to continue, were obligation
to cease so soon as the individuals who may have come under it should
leave it, by death, or otherwise. Were the duties of social bodies to
cease in this manner, it might be held that these communities should be
re-constructed on the death of every individual member of them, and also
on the accession of each one who might become connected with them. What
accomplishes the same end which such practices would lead to, is secured
in a far better manner by the whole body coming under, and fulfilling,
obligations which do not become void either by the increase or the
diminution of its members.

Every individual capable of making a choice, who, by receiving the
ordinances of Baptism and the Lord's Supper, becomes connected with the
Church, engages to accept its privileges, and to perform its duties. In
the most solemn manner, by vow before God, this is done. All that is
incumbent on each member of the Church, then, devolves also on him. The
obligations that bind it, may have been conferred ages before; but when
he makes his profession, even then, by his own act, they descend upon
him. The representation given of such a one, shews that formerly he was
a heathen, or else one living in a Christian land, without the pale of
the true Church. Before making his solemn acknowledgment, he was under
obligation to become connected with the Church, and the evils that are
threatened against those who are far from God hung over him. By entering
the communion of the Church, he becomes an integral part of her society,
and whatever advantage or responsibility attaches to membership within
her, is extended to him.

The children of Church members, are members of the Church, and are
therefore under obligation. Because of their relation to their parents,
children are in possession of the peculiar privileges of the families to
which they belong; and to perform the duties of these, they are under
obligation. Every child of a citizen, or free member of civil society,
in consequence of its birth, is entitled to the protection and other
privileges of that society, and is viewed as bound by the laws of that
community. In like manner, every child born of those in communion with
the Church, is viewed as the care of the Church, and as under the
obligations of its members. In the providence of God, children are cast
upon the care of parents and of civil communities; and are they not
committed to the regard of the society of the faithful? Duties are
incumbent upon them, in consequence of their civil relations; and are
none obligatory on them because of their relation to the Church? The
Lord himself recognises the children of believing parents as the members
of his Church. In order to manifest his claim upon them, and acceptance
of them as such, He instituted the ordinance of circumcision in a former
period, and that of baptism to be obligatory in the present. Children
are, therefore, bound by the obligations of the Church. Is that moral
obligation which binds the father, not binding on the son? If the
parent, by Covenanting, ought to vow to observe a system of moral
duties, ought not the offspring? Is what is good for the one, bad for
the other? Would it be consistent for a father, after having willingly
engaged to duty for himself, to say such may or may not, according to
his pleasure, and in either case, too, without any blame, be done by my
son? Certainly the earlier that an obligation to do good can be
conferred, the better. And if a parent can lawfully act for his child in
any other matter, why not in performing this?

The privileges enjoyed by the children of those in communion with the
Church, manifest them to be under obligation. Duty and privilege are
universally connected; and hence, where the one is awanting, the other
cannot be found. In the beneficent arrangements of Divine love to the
young, the latter is first extended. The enjoyment of it by them is a
palpable evidence that obligation rests upon them. It is an adage among
men, that what one inherits from his ancestors he owes to his
descendants; and it is also manifest, that along with privilege, duty is
hereditary. In regard to the things of religion, both of these things
are most obvious. Would not that parent deal unjustly with his child,
who, instead of bequeathing to him some privilege for his acceptance,
would say, I do not know whether or not he will conform to the duties
connected with it, and therefore I will sacrifice it or leave it to
another? And would a child to whom some peculiarly valuable privilege
has been bequeathed, and of the fruits of which he may have largely
partaken, be warranted in reckoning as unlawful an entailed obligation
to corresponding duty? Do not the laws of a nation find an individual
bound so soon as he opens his eyes on the light of the sun? And ought
not moral obligations, entered into willingly by Covenanting parents and
ancestors, also, to hold the rising race completely bound? The
privileges of civil society are available to youth long before they are
able of themselves to take an active part in its public affairs; and
thus these are brought under an obligation to support its good laws so
soon as they voluntarily and effectively can. The privileges of a
Christian community are, to a certain extent, enjoyed by its youth long
before they can exert themselves actively for its interests; they are,
therefore, under obligation, and so soon as they can perceive the
importance of its voluntary Covenant engagements, they ought explicitly,
to accede to them. Would it be cruel to cut off children from the
privileges of civil society because of their feebleness? and would it
not be cruel to deprive them of the advantages of covenants made for a
defence to ourselves, which they equally need? Would it be hideously
wicked to expose them to the knife of the murderer? and would it not be
unspeakably criminal, by disregarding their education and failing to
make engagements to instruct them, to abandon them to be poisoned by
infidelity, superstition, error, or immorality? And if, by Covenanting
and the fulfilment of the solemn engagements made on their behalf, the
best privileges that could be bequeathed to youth, are conveyed to them,
are they warranted to cast off the pleasing yoke of obligation, so
gently laid upon them, and by resolving to neglect duty, to manifest
themselves as unworthy of all the care that had been employed on their
behalf? But it cannot be: all who have enjoyed the positive spiritual
blessings that are conferred, in the mercy of God, on those who have
entered into public solemn Covenants with him, will acknowledge
themselves as his servants, and, far from reckoning themselves as under
no descending obligation to duty, will rejoice, give thanks to him for
laying a claim upon them by these, and gladly take hold on his Covenant
again in their social capacity, that others to succeed them, even as
they did, may gladly confess themselves to be devoted to him.

Fourthly. Because Social Covenanting, approved in Scripture, conferred
descending obligation. Abimelech required Abraham to enter into a
covenant with him, which the patriarch would keep, by not dealing
falsely with himself, nor with his son, nor with his son's son.[346] And
accordingly that engagement, which was ratified by oath, was viewed by
both parties, and unquestionably properly, as binding on all the
individuals specified. By oath, the children of Israel made with Joseph
a covenant, by which their descendants in fulfilling it, acknowledged
themselves as engaged to carry up his bones from Egypt.[347] The
covenant made by Joseph and the princes of the congregation of Israel
with the Gibeonites, was kept by the descendants of both parties: and
the breach of it on one occasion by Saul, was followed by tokens of
Divine displeasure.[348] The covenant of the Rechabites, and that of
David with Hiram--which obtained also between that individual and
Solomon, are other illustrations. Such covenants were lawful. The
sentiments entertained concerning the descending nature of their
obligations, being uncondemned, were correct. A disregard for these
obligations in one case having been followed by punishment, they must
have been complete. There was nothing about any of these covenants that
gave to their engagements a claim to continuance beyond those of other
covenants, in which the welfare of posterity is contemplated. The
obligation of such, therefore, even as those of the covenants specified,
behove to continue.

Fifthly. Because the ends of such covenants may not be attained during
the existence on earth of those who entered into them. Nothing is more
common in the providence of God, than for one to begin, and another to
finish. Indeed the grand end of the Church's continuance in the world,
is aspired at by the efforts of all her true members. Guided by Divine
teaching, the fearers of God adopt means for declaring His glory. In His
providence, however, their lawful purposes are in general carried only
partially into effect. The work which he gives countenance to some to
undertake, according to his own good pleasure, he commits to others.
Hence his people are employed in filling up what others had designed,
and also in arranging what their own successors may complete. A glorious
Lord rules over every occurrence in the Church's history. Schemes of
reformation set on foot by his servants he acknowledges. When he will,
they are enabled to complete them; otherwise they are wound up by
others. To resolve to use means to bring the Church to a state of
excellence, to which, according to the promise of God, she will yet come
on earth, is obligatory on them who fear him. To vow to use those means,
they are under obligation. Though they may not live to fulfil all that
they intended, yet they will be preserved till the work assigned to them
be accomplished. Their removal does not manifest their Lord's
displeasure at them, but his intention to bestow upon them a gracious
reward. Nor does the blank left in the Church by their decease, manifest
that the works which they had undertaken, behoved not to be fulfilled.
Others, the Lord of all, will call to the service, and accept of the
obedience rendered by them as the fulfilment of obligations to obey him,
which had been made by others, not merely on their own behalf, but on
behalf of such as he might employ to serve him. What his people lawfully
vow to him, he will afford means to perform. And in carrying his
purposes into effect, he will make them at once to serve him, and to
accomplish what others in dependence on Divine grace had pledged
themselves to use every means in their power to perform.

Sixthly. Because the people of God view themselves as bound by anterior
engagements of his Church. In the land of Moab Moses said, "The Lord our
God made a covenant with us in Horeb. The Lord made not this covenant
with our fathers, but with us, even us, who are all of us here alive
this day."[349] Many of those whom he addressed in these words were not
then born. The obligations of their fathers must, therefore, have
descended to them. In many passages of Scripture do the saints
acknowledge themselves as included in the covenant made with Abraham,
and, consequently, as brought under its obligations.[350] By a prophet
of the Lord Israel are exhibited as recognising themselves to have been
represented in the covenant transaction of Bethel. "He found him in
Bethel, and there he spake with us."[351] The words of Peter to the
people of Israel on this point are explicit,--"Ye are the children of
the prophets, and of the covenant which God made with our fathers,
saying unto Abraham, And in thy seed shall all the kindreds of the
earth be blessed."[352] Expressing the sentiment, that their fathers had
entered into Covenant engagements with God, in which they were
recognised, Moses, and all Israel, on the shores of the Red Sea, thus
sang,--"The Lord is my strength and song, and he is become my salvation:
he is my God, and I will prepare him an habitation; my _father's_ God,
and I will exalt him."[353] And in language acknowledging explicitly
obligation to obedience that had been transmitted by the deeds of
parents or ancestors engaged to God's service, the Psalmist offers
praise--"O Lord, truly I am thy servant; I am thy servant and the son of
thy handmaid: thou hast loosed my bonds. I will offer to thee the
sacrifice of thanksgiving, and will call upon the name of the Lord. I
will pay my vows unto the Lord now in the presence of all his
people."[354]

Finally. Because the Lord himself always views his Church as bound by
the Covenant engagements thereof, competent to its circumstances, made
in all earlier periods. By the covenant which he made with his servant
Abraham, and once and again renewed to him, he held his people bound. At
the ratification of that covenant the scene was impressive. It is thus
described,--"I am the Lord that brought thee out of Ur of the Chaldees,
to give thee this land to inherit it. And he said, Lord God, whereby
shall I know that I shall inherit it? And he said unto him, Take me an
heifer of three years old, and a she-goat of three years old, and a ram
of three years old, and a turtle-dove, and a young pigeon. And he took
unto him all these, and divided them in the midst, and laid each piece
one against another: but the birds divided he not. And when the fowls
came down upon the carcases, Abram drove them away. And when the sun was
going down, a deep sleep fell upon Abram; and, lo, an horror of great
darkness fell upon him.... And it came to pass, that, when the sun went
down, and it was dark, behold, a smoking furnace, and a burning lamp
that passed between those pieces. In the same day the Lord made a
covenant with Abram."[355] The lamp of fire was an emblem of God's
gracious presence as a Covenant God. The smoking furnace symbolized the
people of Israel who were to be tried in the iron furnace of affliction
in Egypt. These were not then born. Yet in Abraham they were present. By
the lamp of fire passing between the parts of the sacrifice, the Lord's
ratification of the covenant was denoted. And by the smoking furnace
also, proceeding between the parts, it was pointed out, that they even
then were taken into covenant with him. That covenant the Lord kept with
the whole house of Israel, even as if they had all of them been then
present. "Thou art the Lord the God, who didst choose Abram, and
broughtest him forth out of Ur of the Chaldees, and gavest him the name
of Abraham: and foundest his heart faithful before thee, and madest a
covenant with him, to give the land of the Canaanites, the Hittites, the
Amorites, and the Perizzites, and the Jebusites, and the Girgashites, to
give it, I say, to his seed, and hast performed thy words; for thou art
righteous."[356] And the duties of the covenant, as if all Israel had
been before him when it was made, he enjoined on them. "And God said
unto Abraham, Thou shalt keep my covenant, therefore, thou and thy seed
after thee, in their generations."[357] Moreover, he commands all to
keep his covenant as made, not merely with his people at any given
period, but as entered into by the faithful who went before them. "He
hath commanded his covenant for ever." We have seen that these words
inculcate the exercise of Covenanting. It is manifest, also, that they
intimate that a covenant with God by each one, should be kept by those
who make it. But the full scope of the passage is not brought out, if we
do not view it as inculcating, not merely that the duty of Covenanting
should be performed throughout every age, but that, until all the
engagements of the people of God, made in every period, be implemented,
they confer obligation on their successors. And he is angry with, and
threatens those who keep not the covenants of those who represented
them, as if they had broken a covenant with him made by themselves.
"They are turned back to the iniquities of their forefathers, which
refused to hear my words; and they went after other gods to serve them:
the house of Israel and the house of Judah have broken my covenant which
I made with their fathers. Therefore thus saith the Lord, Behold, I will
bring evil upon them, which they shall not be able to escape; and though
they shall cry unto me, I will not hearken unto them."[358]

Hence, in conclusion,

First, Covenanting entails obligation even on the unbeliever who vows
and swears. Were it not to do so, then no command of God would be
binding on the wicked; the moral unfitness of man in a state of nature,
would shield him from the claims of God's law, and any ordinance of God
might be abused with impunity. But, God will not be mocked. Whosoever
attempts duty will be either accepted or found guilty. Divine
institutions must be respected. Every law of God contemplates an
immediate and an ultimate end. If a vow be made in sincerity, God will
give grace to fulfil it in some measure; and if neglect in the supposed
case follow, chastisement will be inflicted. If a vow be made
deceitfully--otherwise than which the wicked cannot make it--a double
obligation is contracted:--an obligation to punishment for dealing
falsely with God; and a debt of obedience because of submitting, though
feignedly, to an ordinance appointed by him. The law of God, enjoining
the duty of Covenanting, is founded on His own nature; the imperfections
of man, therefore, cannot abate its claims. Even as the observation of
the other ordinances of God brings under special obligations, so the
exercise of attending to this confers one peculiar to itself. It is
lawful to pray, but it is sinful to do so without sincerity. God will
not answer the supplication that is not presented in faith; but he will
demand the obedience which the grace prayed for, if asked aright, would
afford strength to perform. It is necessary to read the word of God, but
sinful to peruse it thoughtlessly, or in an irreverent frame of mind.
But, however it may be read, he will call for the duty which a proper
reading of that word by His blessing would afford a resolution to
perform. Thus, also, God will not accept the vows of the wicked; but He
will claim what they vow, and will punish them if they do not make it
good. Thus Israel, though many of them did not enter into it with
sincerity, were charged with breaking the covenant with God which they
professed to make in the wilderness at Sinai, and punished for the sin
thereby contracted.[359] Thus, also, Zedekiah suffered for breaking the
covenant which he made with the king of Babylon by oath.[360] Indeed, it
is the wicked alone who break the covenant of God. They never sincerely
have entered into it, but their disregard of it, after having professed
to accede to it, is represented as a violation of it; and over such
impends a fearful woe. "The earth also is defiled under the inhabitants
thereof, because they have transgressed the laws, changed the ordinance,
broken the everlasting covenant. Therefore hath the curse devoured the
earth, and they that dwell therein are desolate."[361] How dreadful,
then, is it for sinners to speak to God perfidiously! And how important,
according to his commandment, to draw near unto him in making solemn
vows, in dependence on that grace which it is his to give, in order that
the vow may be acceptably made, and also performed!

Secondly. Though some connected with the visible church do not engage in
the duty of formal Covenanting, they are not therefore free from
covenant obligation. All who are not in the communion of the true
Church, are exposed to the wrath threatened against those who are far
from God. A connection with that Church brings under obligation. The
vows of God are upon all, received by Baptism or the Lord's Supper into
its communion, whether worthy members or not. The spiritual blessings
promised to Abraham and to his seed--even to all the faithful--belong to
the people of God therein; and all the duties incumbent on those to whom
great and precious promises have been made, devolve on them. Till it be
paid, every vow made by a member of the Church, whatever be his
character, he is under obligation to perform. Till they be paid, all the
vows vowed by those in the Church of God who represented him in all past
time, are upon him. The vows made, and that should have been made
lawfully by the Church in all past time since the days of the
Apostles--those vowed at that distinguished period, and those entered
into in all preceding eras, even up till the time when the Covenant was
revealed, in so far as their matter was not peculiar to given
dispensations, but adapted to all, unite to bring him under one
obligation. Through every age that was gathering weight. Viewed as
accumulating and being transmitted through the voluntary agency of man,
it is manifestly mighty; contemplated as conferred by the authority of
God, it appears to be infinite. Divine grace alone can enable to pay the
debt of duty. Happy they who look by faith for that! Thus, in proportion
to her acquaintance with the covenant transactions of the past, the
Church ought to feel herself under obligation. With her progress her
real responsibility will increase. Like the force of gravitation towards
a central orb, the force of obligation propelling her, will increase
with time; and with a celerity due to all her solemn covenant
engagements, she will enter the latter-day glory, responsive to the
almighty call of Him who draws his people to himself, and who having
given them to enjoy on earth such a foretaste of the future, will
introduce them to the scene where the Lord himself will be their
everlasting light, and the days of their mourning shall be ended.

Thirdly. A minority in a church, or that in a nation, are bound by the
lawful public vows made by the whole body, even though the community as
a whole, may have cast them off. Though a nation, or a body professing
to be a church, after having come under obligations to duty, were to
resolve that truth is error, or that duty is sin, yet such a resolution
could not bind the community. No authority whatsoever will dissolve the
obligation of an oath. Hence, when lawful covenant engagements are
disregarded by a community, the excellence which gave it an attractive
power is gone. Then the glory is departed. And the degraded society,
like the robe which once covered the living body, but is afterwards cast
off, is faded and corrupt. The living principle embodied in some members
of such a community, behoves to become separate from it, and to show
that, indeed, that body which came under obligations that are not
exhausted, is in succeeding times to exist in a new but glorious
sphere.[362] It is not the invelopement, but the living faithful body,
that is the care of the covenant. Each member owes a debt of covenant
duty. And though apostasy may paralyze the body, so that by it as a
whole, that obligation may not be felt, let that which lives, therefore,
act in fulfilling it, even through a disruption and consequent
re-organization. Devotedness to duty will be visited with an energy
which will increase in the face of every difficulty. To flee
individually from obligation, is to shun the wholesale ruin of the whole
unfaithful mass, but in order to be taken and fall--each one personally
for his iniquity.

Fourthly. Covenanting does not implicate conscience. By this, it is
intended that the exercise does not bring under any obligation to do
what is evil, or to abstain at any future time from modifying the
engagement made, so as to render it more and more perfect. It is
admitted, nay, contended for, that the exercise brings under obligation:
but that is only to duty. The duty is not to be abandoned because it
cannot be properly performed. If it were, then, for the same reason,
every other might be disregarded. No covenant engagement is perfect.
Either in its matter or manner, each of these may have many defects.
Indeed, were one to vow all the duty unfolded in the Scriptures, the
engagement would be sound. Every believer virtually does that. But
special vows are necessary. The former, exclusively, is competent only
to a period of the Church's future history, when her attainments will
far exceed those heretofore made by her. But in order that such a step
as that may be taken, by vowing habitually and performing, the Church
ought to make assiduous preparation. Men ought to enter into Covenant as
duty presents itself. If we perceive that we have vowed to sin, let us
not perform, but pray to God for forgiveness, and engage to what is
lawful. It is foreign to the scope of the ordinance to give countenance
to sin. None, however, on that account, can excuse himself for not
coming under and fulfilling a good obligation. Though we cannot do other
duties perfectly, we would not be warranted in refusing to perform
these. We have no might in ourselves to do any good thing: nay, even the
services of the saints, performed in faith, are all imperfect; but we
are, nevertheless, called to duty. The dread of doing evil ought not to
prevent from making efforts to perform what is good. One may be left to
enter into a wrong engagement; but he is not on that account to abstain
from endeavours to engage and perform aright. Man has a claim upon his
brother in consequence of his engagements made with him. If one,
however, promise what is evil, and another demand fulfilment, both are
faulty,--the one for engaging to do evil, the other for urging an
unwarranted claim. Covenant engagements should not, however, be
neglected, but be wisely made and kept. By Covenanting to do duty, we
are neither foolishly nor sinfully committed. God will require what is
right, and that alone. We ought to make every lawful effort to perform
duty. Our best efforts to serve God are but approximations. They ought,
however, to be continued. Are we to abandon any one means of doing good,
because the improper use of it would do injury? The bond of a covenant
with God is a holy bond: it cannot come in contact with what is evil.
With various condemnation, it allows all such to pass; but it constrains
to good. The evil in a bond professing to sustain that high character
mars it. Better that were changed, by the removal of the evil, than to
remain imperfect because of the continuance thereof. The evil impairs
its dignity and excellence, nay, tends to make it void. Evil confers no
obligation. The admission of it into any engagement is sinful. The good
part of every compact accords not with it, but demands its expulsion.
Let those who acknowledge themselves to be called to obedience not
refrain from vowing: but in doing this duty, let them be cautious, and
endeavouring to perform, let them fear to break, their engagement to
duty, and also to keep what they ought not to have promised. To neglect
either of these things is sinful. To vow, however, notwithstanding the
dreadful consequences of sinfully doing so, and of not performing, is
indispensable. To do so, is to use an appointed means of arriving at the
knowledge of God, to make progress towards spiritual perfection, and to
prepare to attain at last to the great end of all his arrangements for
sinners--even complete conformity to the will of God, and the promotion
of His glory.

Finally. That men are bound by previous descending Covenant obligations,
is no reason why they should not themselves engage in Covenanting. Have
not all the chosen of God to be brought successively nearer and nearer
to him? And ought not this exercise, designed for facilitating this, to
be carefully had recourse to? Are not the Scriptures to be read? Are not
all the means of grace to be used for this? Covenanting is a means of
the restoration of men to Him from every imperfection, whether in an
unconverted or converted state. Engaging in it, they are described as
returning to God.[363] By it, all ought to return from every departure
from him. Throughout their lives, believers will be imperfect, and will
be called to use this means of attaining their expected end. The
obligations entailed from the past bind to the duty. The very first
obligation, voluntarily accepted by personally or socially discharging
it, binds additionally to it. Every new performance thereof adds to the
motive to engage in it again; so that, instead of the obligation to
Covenant being diminished by the doing of the duty, it is rather
increased. And as the believer goes on to perform it, his call to the
service will wax indefinitely great. His is the state of mind cherished
by the Psalmist declaring himself cordially bound, when he vowed in
these words,--"Thy vows are upon me, O God. I will render praises unto
thee."[364]

FOOTNOTES:

[314] P. 37 of "Observations on the Public Covenants betwixt God and the
Church," by the Rev. Dr. Mason, late of Wishawtown,--a work presenting a
rich scriptural view of the subject.

[315] Job xxxiv. 17.

[316] 1 Sam. xxii. 8.

[317] Ps. xxxi. 20.

[318] Numb. xxx. 2.

[319] These are, [Hebrew: chavosh, kashor, rakhosh, asor].

[320] Jer. l. 5; see also Is. lvi. 3; and Zech. ii. 11.

[321] Is. xxvii. 5; and lvi. 4-6.

[322] Nehem. ix. 38.

[323] Deut. xxx. 20.

[324] Deut. x. 20.

[325] Jer. xiii. 11; see also ver. 1-10.

[326] Ps. lxiii. 8, 11.

[327] Jer. xi. 6.

[328] Deut. xxix. 9.

[329] Ps. cxxxii. 12.

[330] Deut. xi. 1.

[331] Rev. ii. 25, 26.

[332] Ps. cxix. 111.

[333] Ps. lxxvi. 11.

[334] Eccl. v. 4.

[335] Deut. xxiii. 21.

[336] Lev. xxvii. 1-25.

[337] Lev. xxvii. 28, 29.

[338] Jer. xi. 3, 4; see also v. 10-12; Deut. xxix. 18-21; Jer. xxxiv.
18-20; Ezek. xvii. 18, 19.

[339] Rom. i. 31, 32.

[340] Ps. lxi. 8.

[341] Ps. cxvi. 14.

[342] Ps. cxix. 106.

[343] Jer. ii. 2, 3, 20.

[344] Ps. lxvi. 6.

[345] Heb. iii. 2, 6.

[346] Gen. xxi. 23.

[347] Exod. xiii. 19.

[348] Jos. ix. 15, and 2 Sam. xxi. 1, 2.

[349] Deut. v. 2, 3.

[350] Some of these are, Ps. xlvii. 9; Is. xiii. 16; Luke i. 72-74; Gal.
iii. 7.

[351] Hos. xii. 4.

[352] Acts iii. 25.

[353] Exod. xv. 2.

[354] Ps. cxvi. 16-18.

[355] Gen. xv. 8-12, 17, 18.

[356] Neh. ix. 7, 8.

[357] Gen. xvii. 9.

[358] Jer. xi. 10, 11.

[359] Deut. xxxi. 16, 17.

[360] Ezek. xvii. 18, 19.

[361] Is. xxiv. 5, 6.

[362] 2 Cor. vi. 17, 18.

[363] As one of many passages which show this, see Jer. iv. 12.

[364] Ps. lvi. 12.




CHAPTER VI.

COVENANTING PROVIDED FOR IN THE EVERLASTING COVENANT.


The duty of Covenanting is founded on the law of nature; but it also
stands among the arrangements of Divine mercy made from everlasting. The
promulgation of the law, enjoining it on man in innocence as a duty, was
due to God's necessary dominion over the creatures of his power. The
revelation of it as a service obligatory on men in a state of sin, arose
from his unmerited grace. In the one display, we contemplate the
authority of the righteous moral Governor of the universe; in the other,
we see the claims of that law which cannot be abrogated, put forth along
with manifestations of sovereign good-will to men. Had God dealt with
men according to their iniquities, that law which, in the first of men,
they had violated, would have demanded their final punishment; and they,
unable, because unwilling to give obedience, and unprovided with the
means of deliverance, had fallen to ruin. In order that his mercy might
be manifested, the Lord, from the days of eternity, secured to sinners a
fitness for duty, to stand as a substitute for that spiritual strength
which they should lose by transgression, and acceptance through a great
Mediator, which else had not been enjoyed. On man, in a state of
innocence, and also in a state of sin, the duty of Covenanting was
enjoined. By reason of sin, strength given to him at first to perform
it, was for ever forfeited. But to many, by a wondrous scheme of Divine
love, it is given to enjoy, from engaging in it, benefits which cannot
be lost.


SECTION I.

In regard to sinners, the exercise was provided for in the Covenant of
Redemption.

This was made from the days of eternity. It is described as the
"Everlasting Covenant."[365] The phrase cannot mean less than
that it extends from eternity to eternity. In adoration of the Lord,
made known as a covenant God, it is said, "from everlasting to
everlasting, thou art God."[366] The Mediator "was set up from
everlasting:"[367]--necessarily by entering into covenant. Thus, his
"goings forth have been from of old, from everlasting."[368] The
covenant is a reality. "I have made a covenant with my chosen, I have
sworn unto David my servant.--My mercy will I keep for him for evermore,
and my covenant shall stand fast with him."[369] When was the Father's
servant covenanted to him, if he stood not engaged to him from eternity?
The conditions and promise of the covenant are recorded. "Yet it pleased
the Lord to bruise him; he hath put him to grief: when thou shalt make
his soul an offering for sin, he shall see his seed, he shall prolong
his days, and the pleasure of the Lord shall prosper in his hand. He
shall see of the travail of his soul, and shall be satisfied: by his
knowledge shall my righteous servant justify many; for he shall bear
their iniquities. Therefore will I divide him a portion with the great,
and he shall divide the spoil with the strong; because he hath poured
out his soul unto death: and he was numbered with the transgressors;
and he bare the sin of many, and made intercession for the
transgressors."[370] And the mutual satisfaction of the Father and Son
with the conditions and fulfilment of the covenant, is also revealed.
"The Lord is well pleased for his righteousness' sake; he will magnify
the law, and make it honourable."[371] "He shall see of the travail of
his soul, and shall be satisfied."

First. In the Covenant of Redemption, Christ, represented all the elect.
Even as the faithful descendants of Abraham were comprehended in the
covenant which God established with him, but in a far higher sense, the
elect were included in that which was made with the Redeemer. And as
Adam was the representative of the human family, so Christ became the
Head of all who should be saved.[372] It was on account of the people
who were given to Him that the covenant was made. By an electing decree
they were chosen in Him. And the covenant was entered into with him as
their legal representative. From eternity, therefore, by a legal, though
not an actual union to Christ, they are a covenant people. And even then
the blessings of the covenant were provided for them. Till they be
joined to Christ, the elect are not entitled to the blessings provided
for them. But still they were contemplated in the covenant. That gave
them the privilege of being joined to the Redeemer. God, the Father,
made with Christ, for each of his people, an everlasting covenant. They
are therefore bound to Covenant. Do the deeds of our ancestors bind us
to enter into covenant? That high deed in this takes precedence. The law
of nature imposes the obligation; the forbearance of God affords
opportunities for fulfilling it; the Covenant of Redemption, from which
even the forbearance of God proceeds, leads to the duty by a claim
infinitely strong. The elect were all taken into covenant; in their
name, the Surety engaged that they would enter into covenant; on their
behalf He promised an obedience which none other than himself could
give; but he promised also the obedience that they should render--not
necessary nor required for fulfilling the conditions of the covenant,
but requisite, to show, to the glory of God, the certainty of the
fulfilment of these; and the Father accepted the offer. Covenanting,
according to God's immutable law, is included in the obedience. It is
therefore provided for in the covenant. How high then are the motives to
the observation of this? It was Covenanted, not by the chosen of God
themselves; not by Abraham, or the Church, or any mere man; yea, not by
any creature. Rising above all such transactions engaged in by men,
though in accordance with them, the covenant in which it was secured was
entered into by the Three-One God, and ratified by Christ. They who will
not perform the duty are none of his. He represented each of his people.
Each is therefore called individually to Covenant. He represented his
people in their associate capacity as his Church. In that they are
called to enter into covenant with God. He represented them in all their
approved social relations. In all these they are bound by his engagement
to take hold on God's covenant.

Secondly. All the promises accepted in Covenanting were made to the
Surety in the Covenant of Redemption. In a promise including that of
every benefit which those should enjoy through him, a seed was presented
to him. The promise of the Spirit, and all His glorious effects through
the word, was made not merely to the Church but to Christ himself, and
therefore to him in the everlasting covenant. "As for me, this is my
covenant with them, saith the Lord; my Spirit that is upon thee, and my
words which I have put in thy mouth, shall not depart out of thy mouth,
nor out of the mouth of thy seed, nor out of the mouth of thy seed's
seed, saith the Lord, from henceforth and for ever."[373] To Noah, to
Abraham, to Israel under Moses, and to the Church in succeeding ages,
the Lord gave the promise that he would establish his covenant with his
people.[374] And a promise equivalent to this he made when he engaged to
establish his called and chosen, as a holy people to himself.[375] But a
promise including each of these was given to Christ. In a passage where
the very same verb ([Hebrew: kom], _to establish_,) that occurs in the
portions quoted, is employed, it is found. "I will preserve thee, and
give thee for a covenant of the people, to establish the earth, to cause
to inherit the desolate heritages."[376] And in another, where a verb
([Hebrew: kon]) of a kindred import, but from a different origin, is
used, it is recorded.[377] It is the promise of God that is laid hold on
in Covenanting. He commands to draw near to him in the exercise. He has
prescribed the matter of vows which he will accept. But in order to give
encouragement to perform the duty and fulfil its engagements, he has
also made promises of good. To the sinner these could not otherwise come
than through Christ. To Him at first they were made, and that for men.
When the saints accept them, they cleave to what comes to them as not
standing alone, but interested in the work of the great Surety; and
accordingly, as the children of a covenant appointed to sanction, among
other practices glorifying to God, a service by which the
once-rebellious should, from age to age, testify, against the sin of
refusing the offers of Divine favour, and to the justice of the claims
which the Giver of all good has upon the most solemn resolutions to
serve him, which men can present as a tribute to his honour.

Thirdly. It is on the ground of the righteousness of Christ, by which he
fulfilled the obligations of the everlasting covenant contracted by
him, that his people Covenant with God. From among many passages in
which this is taught, that may be familiar to every careful reader of
the Scriptures, the following may be selected for illustration:--"Their
children also shall be as aforetime, and their congregation shall be
established before me, and I will punish all that oppress them. And
their nobles (NOBLE ONE) shall be of themselves, and their GOVERNOR
shall proceed from the midst of them; and I will cause him to draw near,
and he shall approach unto me: for who is this that engaged his heart to
approach unto me? saith the Lord. And ye shall be my people, and I will
be your God."[378] The NOBLE ONE here mentioned is Christ. He is also
the Governor who should proceed from the midst of Israel. The
description given of him is not applicable to any earthly ruler of the
house of Jacob. It corresponds to Him alone, who, in other prophecies,
is denominated "My servant David,"[379] and in the Psalms is celebrated
as "the Governor among the nations."[380] In fulfilling all
righteousness, obeying the law of God, and suffering and dying for his
people, and in making intercession for them, he approached unto God. To
that, he was engaged when the prophecy was uttered; he had been so from
eternity. To his drawing near and making an approach unto God, the
establishment of the congregation of the Lord before him, His
recognition of them as his people, and their acknowledgment of Him as
their God, are manifestly attributed in the passage. It was by faith in
him, that the saints, in early times, while they offered sacrifice by
Covenanting, acknowledged the Lord to be their God. It was by faith in
him, that all to succeed them should in this manner avouch the Lord. He
is the way unto the Father. By Him his people have access unto the grace
wherein they stand. He drew near to present an acceptable sacrifice; and
as a priest, he makes intercession. It is by Him that his people draw
near. While they profess their faith in him, it is by Him that they draw
nigh in the full assurance of faith.[381] It was by his sufferings and
death that the everlasting covenant was ratified. And when he died, the
way to all duty and privilege was opened to all who should believe upon
him; and the title of the saints who had gone before to the enjoyment of
the eternal inheritance, and who had Covenanted to accept its blessings,
was shown to be secure.

Fourthly. Believers, as a people who would Covenant and fulfil their
obligations, were given to the Mediator in the everlasting covenant. As
a covenant people, the heathen were given to Him for an
inheritance.[382] According to an interpretation of an apostle, He
himself says, "Behold, I, and the children whom God hath given
me--."[383] And that such were promised as a people who should discharge
the duty of Covenanting, and the other engagements of the covenant,
appears from the words, "How shall I put thee among the children, and
give thee a pleasant land, a goodly heritage of the hosts of nations?
And I said, thou shalt call me, my Father; and shalt not turn away from
me."[384] He received also the promise--implying, that a people in
serving Him should habitually take hold on him in Covenanting,--"A seed
shall serve him; it shall be accounted to the Lord for a
generation."[385] These, and corresponding declarations, teach how
intimately connected with the gift of a people to the Redeemer was the
provision made for the obedience to be claimed and accepted at their
hands. They mercifully intimate that one of the reasons for which they
were given to him, was that they should obey God in taking hold of his
covenant. It was in the everlasting Covenant that they were promised by
the Father, and accepted by the Son. On the condition here specified,
they were received. They are, therefore, urged to the duty, in
consequence of that infinitely glorious compact; and, by the offer of
the Father, the acceptance of the Son, the Covenanted aid of the Spirit,
by the bowels of Divine love, to this, and consequently to all its
engagements, they are bound.

Finally. The elect were chosen in Christ that, in union to him, they
might perform this duty. To all that is included in holiness, these were
chosen in him. "According as he hath chosen us in him before the
foundation of the world, that we should be holy and without blame before
him in love."[386] It is in that spiritual union to him, which was
secured by their election and the gift of them in the everlasting
Covenant, that they discharge every duty.[387] It was because of the
sovereign love of God that his Church was chosen, and united to Christ
in the character of his Covenanted Spouse. In consequence of that love,
which is manifested even by the infliction of chastisement, being
branches of Him--the true vine--they are purged that they may bring
forth more abundantly those fruits of righteousness, among which stands
the act of taking hold on God's covenant.[388] These fruits include not
merely the obedience of the life, but the homage of the heart expressed
by the lip. And by the lip, fruit is brought forth when God's name is
called upon in vowing and swearing to him. "By him therefore let us
offer the sacrifice of praise to God continually, that is, the fruit of
our lips, giving thanks (confessing) to his name."[389] The elect are
chosen "to salvation through sanctification of the Spirit and belief of
the truth;"[390] and consequently to Covenanting, as well as every other
act in which faith is exercised. By faith they vow and swear; and that
is connected with union to Christ. Whatever view of the Spirit's
procedure in the day of regeneration may be entertained, union to Christ
is then effected, faith is given, and the believer proceeds to endeavour
after obedience. Some have maintained that faith precedes union to the
Redeemer; others, that union to Him anticipates that grace. And,
accordingly, though both classes maintain that these occur
simultaneously, yet they entertain opposite opinions regarding the
relative order in which they take place, or what is denominated "the
order of nature," in reference to this. If it were necessary to admit
that an order of nature is observed here, the latter supposition would
seem to have the better claim. But though in many things connected with
the believer's progress there is unquestionably an order of nature,
perhaps there is no necessity for introducing that idea in reference to
this particular case. By maintaining that such an order obtains here,
there is manifested a tendency, as if to represent the two things as
proceeding like two points in a straight line, which moves in the
direction of its length, and so to conceive that one of them must
necessarily be first; while, by abandoning the notion of such an order,
we might compare the two to two points, both of which are carried by the
line moving only in a direction perpendicular to itself, and so conceive
that at any instant both would be first. And the latter supposition,
indeed, seems to correspond with the circumstances of the facts. At the
same moment that Divine power is put forth in order to conversion, both
union to Christ, and the faith which recognises that union, are at once
vouchsafed. Then indeed a new life is begun, and the manifestations of
life necessarily begin to appear. Lastly, the faith of the believer is
exercised by him in resting on Christ as the one foundation laid in
Zion; and reposing on him, he habitually takes hold on the Covenant of
God, instead of a refuge of lies--the covenant with death and hell,
which shall be swept away.[391] It is to the glory of God that Christ is
confessed.[392] It is in union to Christ as the true foundation that
this is done.[393] The glory of God as a strength is spoken of as being
founded. "Out of the mouths of babes and sucklings hast thou ordained
strength (founded glory)."[394] Where there is Divine power and Majesty,
there is glory. "Strength and beauty (glory) are in his sanctuary."[395]
Resting on the one foundation, as a temple to the glory of God, the
Church engaging in the act of confessing Him in Covenanting, and
otherwise keeping his Covenant, will therefore realize the promise, "I
bring near my righteousness; it shall not be far off, and my salvation
shall not tarry: and I will place salvation in Zion for Israel my
glory."[396]


SECTION II.

Covenanting, under every dispensation of Divine Grace, was provided for.

In the scheme of Redemption, all the means by which it should be carried
into effect were provided. From that proceeded the means of grace
adapted to the circumstances of the Church in every period of history.
From that followed those arrangements that were suited to the
Patriarchal, Levitical, and later times; and from that arose all the
various dispensations themselves. Exhibitions of Christ, the chief
blessing of the Covenant, were common to all of them. Nay, to make these
exhibitions, all of them were devised. The world was adapted to man,
whether in a state of innocence, or in a state in which he should be
invited to return to God. According to the wondrous plans of Him who
foresaw and arranged all things, the world, after trangression, behoved
not to be lost, but to be made the scene of events glorifying to God. To
suppose that the earth was formed for the purpose of carrying into
effect the plan of salvation is allowable. To imagine that that plan was
being carried into effect in Eden, even before the sin of man, is in
opposition to the spirit of the declaration that Christ came to call not
the righteous, but sinners to repentance--to the truth that the
salvation of man, was a salvation from sin, and that the God of
salvation is He who pardoneth iniquity, nay, to the whole tenor of
Scripture. To admit, however, that the world was a scene on which man in
innocence, throughout whatever period God might have willed, might have
enjoyed good, the wisdom of Him who arranges not, nor commands what may
not be fulfilled, requires. But the sentiment that the Covenant of Works
secured the continuance of man upon the earth, even after the fall, is
not merely gratuitous, but in direct opposition to the consideration
that the world was destroyed by the flood on account of the sin of man,
and that God's covenant with Noah secured those outward advantages of
which not merely the righteous but the wicked were to partake. It seems
inconsistent with the sentiments which we should entertain of the wisdom
and other attributes of God, to suppose that the world was created
either for man in a state of innocence exclusively, or for him
exclusively in a state of sin. Even facts show that the world was
adapted to both. That the facts of providence upon our world, however,
which have occurred in consequence of a system of forbearance, which
depends on the arrangements of the Covenant of Redemption, and others
that show his grace, flow directly from these, is most manifest. The
erection and continuance of the Church in the world, directly flow from
that covenant. Faith in God in every age, interests in Christ the
surety, and through him in all the blessings of the covenant. Even
before some of its signs were given, those to whom it was given to
believe upon Him, were taken into covenant. "We say that faith was
reckoned to Abraham for righteousness. How was it then reckoned? when he
was in circumcision or in uncircumcision? Not in circumcision, but in
uncircumcision." And in every age, they who believe are the children of
the covenant. In the first ages of the world, we find a righteous Abel,
an Enoch who walked with God, men who had the name of God called upon
them, the sons of God, and Noah, a preacher of righteousness. And we
find that all who, like Abraham, believe in God, have their faith
counted to them for righteousness: "And he received the sign of
circumcision, a seal of the righteousness of the faith which he had, yet
being uncircumcised; that he might be the father of all them that
believe, though they be not circumcised; that righteousness might be
imputed unto them also."[397] It was in the acceptance of God's promise
to him of a seed of whom Christ should come, that Abraham believed God.
It was, therefore, in the exercise of Covenanting. It was as the
representative of a Covenant seed that Abraham was the father of all
them that believe. The Covenant made with Abraham, as the father of the
faithful, endures. "That the blessing of Abraham might come on the
Gentiles through Jesus Christ; that we might receive the promise of the
Spirit through faith. Brethren, I speak after the manner of men; Though,
it be but a man's covenant, yet, if it be confirmed, no man
disannulleth, or addeth thereto."[398] The covenant which God made with
Noah, even as that which he made with Abraham, he designates "My
Covenant." All, therefore, who believe, in whatever time, are interested
in one covenant with God. That was confirmed of God in Christ.[399] Its
ratification by the death of Christ, the testator, was the ratification
of the Covenant of Redemption.[400] The blessings of it are the
blessings of the Covenant of Redemption. That covenant--the Covenant of
Grace--is, therefore, the Covenant of Redemption revealed and dispensed
to man. The latter flows from and was provided by the other; and this
appears also from the fact, that the true Church in the world is
characterized by her adherence to God's covenant. True religion, and all
its institutions, are represented in Scripture as a covenant with God.
The different dispensations of Divine grace are each denominated a
covenant--the first dispensation, the "Old Covenant"--the last
dispensation, the "New Covenant." Promises made, duties inculcated, and
signs given for the direction of the faith of God's people, are each
exhibited as a covenant. These facts can be explained only on the
principle that all of these things so presented, proceed from the
covenant of God--which was from eternity, but was made known to man--and
take their common designation from their connection with that
Everlasting Covenant. The adoption of this obvious rule of
interpretation would have saved the many vain attempts that have been
made to deny the existence of the Everlasting Covenant, and to
misrepresent the true nature of those different dispensations of Divine
grace, which have been denominated from it. It would have prevented from
absurdly maintaining that what is represented as God's covenant with his
people, is not, in reality, a covenant, but merely a law. By tracing all
the dispensations of grace to one great source, it would have
acknowledged them, as they are presented in the sacred record, to be
consistent with one another, and would have prevented all the spiritual
poverty that arises from refusing to accept of the flood of light which
the Old Testament record casts forth towards the illustration of that of
the New; and would have shown, that while some services of a former
period, having served their purpose, have indeed passed, others, and,
among the rest, that of Covenanting with God, which have, along with
those, been by many consigned to abolition, are indeed among those
institutes which, till heaven and earth pass, shall not pass away. But
to proceed. The revelation of the will of God is in Scripture
represented as a covenant. A term, ([Hebrew: chazuth]), meaning
literally _a vision_, and consequently _a revelation_, is put also to
denote _a Covenant_ or _agreement_. In various passages it occurs in the
first acceptation.[401] In the last, it is employed in the original of
the following:--"And your covenant with death shall be disannulled, and
your _agreement_ with hell shall not stand."[402] Now, though this
passage does not refer to a covenant with God, yet it alludes to a
transaction of a covenant character; and, consequently, may be
understood as containing, in reference to what is evil, a form of
expression that might be employed regarding a covenant with God. Indeed,
from various representations of Scripture, made in different terms, the
act of Covenanting would seem to be compared to a seeing of God;[403]
and, also, to what corresponds with that--a seeking of his face.[404] It
therefore follows, that the revelation of Divine truth is the revelation
of the Everlasting Covenant; that men, in holding communion with him,
learn concerning that Covenant; and that, in Covenanting with him, they
take hold upon it as dispensed to men, and on it alone. By keeping the
Sabbath, by receiving circumcision, by performing, besides, the other
duties of the law of God, by recognising the obligations of the Church
imposed in former times, and by entering into solemn engagements on
their own behalf, and on behalf of their children, believers at every
time, under former dispensations, acknowledged the Church's federal
character; while, by recognising the Lord as their God, and acting faith
in a Saviour then yet to come, they acknowledged that the Covenant into
which they were taken, was that revealed and dispensed by him, and which
was a manifestation of that to which He had acceded, who said, "Lo, I
come: in the volume of the book it is written of me, I delight to do thy
will, O my God; yea, thy law is within my heart."[405] And after the
work of Him who came "to make reconciliation for iniquity, and to bring
in everlasting righteousness," was accomplished, the people of God, by
observing the ordinances of Baptism and the Lord's Supper, by vowing and
swearing to him, and by attending to the other institutions of his
grace, continue to acknowledge their faith in him, as "the Mediator of
the New Testament," and as the "one Mediator," in whom the Covenant was
confirmed with Abraham, and who was present with his people in
Sinai;[406] and to manifest their decided conviction, that the
appointment of all the means of grace, flowed from that glorious
transaction concerning which it is said, "As for thee also, by the
blood of thy covenant I have sent forth thy prisoners out of the pit
wherein is no water."[407]

First. In the Everlasting Covenant, provision was made for Covenanting
under the Patriarchal and Levitical dispensations.

The acknowledgments and conduct of believers in those times illustrate
this. These showed an acquaintance with the subject peculiarly striking.
Where the engagements into which Noah and his family were brought are
spoken of, no hint is dropped that the nature or design of the duty was
new to them. The terms in which the covenant of God was made known to
him, would appear to have been quite familiar to him; and the alacrity
with which he engaged in performing the rite of sacrifice, would seem to
indicate that neither he nor his family were strangers to that, as an
accompaniment of Covenanting. The manner in which certain distinguished
individuals, who lived anterior to the Mosaic economy, employed and
desired the oath, showed that the information concerning it, which must
have been communicated by Noah and his family, had been, by some at
least, carefully preserved. Not merely Abraham, who may have received
special information from above concerning the exercise, but some of his
contemporaries in the region of Canaan would appear to have known well
the character and tendency of covenant obligation. At the death of
Joseph, his brethren manifested a complete acquaintance with the
subject; nor were their descendants, two hundred years after, when
emerging from bondage, unwilling to acknowledge the debt of duty which,
by the oath of their fathers, was imposed upon them. At the solemnities
of Sinai, Israel would appear to have recognised the obligation of
vowing and swearing to God, as well as that of any other requirement of
his law. It does not appear that any one of the Hebrews of those ages
ever thought of calling in question the duty of attending to, and
acquiescing in, every declaration made to them through an appointed
channel from heaven. That they were a rebellious people is beyond a
doubt; but that fact is not inconsistent with the conclusion that, in
consequence of the force of habit or example, they might give a verbal
acquiescence to requirements, the importance and necessity of obeying
which they might not feel. As others are, they were assailed from
without and within with temptations to fail in their duty; and before
those they fell. Most of them were under unbelief, and they would not
obey; but when addressed by Moses, or any other servant of the Lord,
while a wonder or miracle was wrought and duty was enjoined, testifying
to the duty of giving obedience when God commands, however soon they
might forget, they said, "All that the Lord hath said will we do, and be
obedient."[408] There is only one principle on which this intimate
acquaintance with the claims of the service can be accounted for. The
obligation of the duty must have been taught to man from the beginning.
That is implied in the law which was written on his heart in innocence.
The duty incumbent on him as a sinner must have been revealed to him
immediately after the fall. There is no reason to suppose that, seeing
that sacrifice and covenanting for a vast length of time, were observed
together, they were not coeval. But however that may be, equally with
the one, the other, in the first ages, was known; and to one fact both
are to be traced. The duties co-ordinate in their bearings--the one
pointing to the great propitiation, the other rocognising the claims of
the Author of that salvation which the "One Sacrifice" was to secure,
both have their origin in that one glorious Covenant, by which the
method in which it should be bestowed was arranged.

Provision was made through promises. Some of these were that the duty
would be engaged in;[409] others of them, that the keeping of
engagements made would be followed with good;[410] others, that all the
blessings of the covenant would be bestowed.[411] The passages belonging
to each of these classes are numerous. Containing a proposal of
conditions on God's part, they lead directly to the duty. What is
wanting, is the acceptance of them on the part of man. So often as they
are read or meditated on, or pressed on sinners in the preaching of the
gospel, the sinner is invited to take hold in God's covenant. The
invitations addressed through them are made by the Redeemer as the
Prophet of his Church, and as the Lord of all. They exhibit the will of
the Father, that his people should acknowledge him as the God of grace.
They testify to the love of the Spirit, whose work it is to lead to
accept of them. They unfold the purposes which were of old. They are the
echo of the promises of the Everlasting Covenant, made to the great
Mediator between God and man.

Through types. Covenanting itself is not a type or shadow, but a
substantial reality. With many other things, however, which in some
aspects of their character were types of good things to come, under
other of their features it may be associated in presenting an emblem of
what is spiritual. Thus, every institution of Divine grace may be
understood as testifying to the excellence and necessity of every other,
and to the reality of the exercises of the heart which ought to
accompany their outward observance. Many things connected with the
former dispensations, accordingly, vouch for the high origin, and
nature, and claims of Covenanting. We contemplate them doing so, not as
types of good things which had no existence when they occurred, but as
emblems of good connected with vowing and swearing to God, which was
common to every era of the history of the Church. By these, not less
explicitly than by the voice of speech, instruction is addressed; and
not less than the most explicit tender of good or obligation are their
dictates to be received. Enoch, who clave to God; Noah and Abraham, each
a covenant head; Aaron and Phinehas, each the representative of a
Covenanted priesthood; and David, the federal head of a royal posterity;
as individuals, were emblems of many devoted personally and socially by
Covenant to the Lord. The Israelites, servants of God: the first-born
among these, dedicated to the Lord: the Goel, or, Kinsman-redeemer,
under a descending obligation to interpose in behalf of a relative: the
voluntary bondservant, who, from love to his master and family,
explicitly engaged himself to his service through life: sojourning
strangers, not Canaanites, allowed and encouraged by the Israelites to
wait on all the ordinances of religion: the Hebrew kings of David's
family vested with rule according to a perpetual covenant: the
Nazarites, peculiarly set apart to the service of God: the Aaronic
priesthood, under the bond of an enduring covenant: and the Nethinims, a
people employed about the sanctuary, descendants of the Gibeonites, who,
though like Jacob they did not do well in the choice of means to obtain
the blessing, were taken into covenant with God:--these were classes of
persons who symbolized many explicitly engaged by covenant to the
service of the Lord. The cities of refuge[412]--Kedesh, _a holy place_:
Hebron, _society, friendship_, the end of a covenant: Shechem, _a part
or portion_, as the lot of a covenant inheritance: Bezer, _cut off and
broken_, as the sinner is from all vain confidences: Golan, _exile_, as
separation from every visitation of vengeance: and Ramoth, _eminences_,
or _high places_, as the stronghold provided in the covenant to
prisoners of hope; true to their designations, as emblems point out the
facts of a covenant made on behalf of many, who by sin are exposed to
ruin. Canaan, a land of inheritance promised in covenant: Jerusalem,
_the vision of peace_, and city of God: the tabernacle, the temple, and
Mount Zion,--places where manifestations were made of the presence of
God in covenant:--all denoted scenes, where his people, in every age, in
giving themselves to the Lord, cleave unto him. The Ark prepared by Noah
was entered by him and his house, betokening the accession of men, in
all ages, to the covenant of God by faith in the Redeemer. The Ark of
the Covenant, containing the book of the law: the table of shew-bread,
representing the means of exhibiting Christ, the bread of life: the
altar of incense, from which arose offerings, as of the praises and
supplications of God's people, perfumed with the sweet incense of
Christ's intercession: the golden candlestick, shedding forth light, as
of the influences of God's Spirit: the laver, for washing, representing
the means of purification from all defilement: the altar of
burnt-offering, from which arose the flame of sacrifice, that betokened
the offering of Him who made his soul a propitiation for sin; were
sacred utensils, all of which referred to the ratification of God's
covenant, and the dispensation of its blessings to those who are enabled
to lay hold upon it. The Sabbath, returning every seventh day: the
periodic feast of unleavened bread for seven days, following upon the
Passover: the Sabbatic year, completing an interval reckoned by seven:
the year of jubilee, occurring always after seven times seven years
were completed; were all seasons that pointed out times of waiting upon
the ordinances of that Covenant which was ratified by the
oath--represented by the number of perfection that should be waited on
in ages most remote. Typical purifications; the ordeal for freeing from
the imputation of murder, conducted by slaying the heifer, and washing
the hands over it, while there was made a protestation of innocence,
that embodied an oath:[413] the means of removing ceremonial defilement
of various kinds: and the bitter water which, according to the innocence
or guilt of the party to whom it was administered, acted innocuously, so
as to denote the effects of a lawful oath, or as the oath which, by
being sworn falsely, is converted into a curse; were all of the nature
of an appeal to God. Oblations in general; the sin and trespass
offerings, which were never merely voluntary: the burnt-offering: the
peace-offerings, that were wont to be presented when vows were paid: in
particular, the offering of salt, the symbol at once of communion and
friendship, of durability and incorruption, and of sincerity of mind,
and which was commanded to be presented with every offering--the emblem
of an enduring covenant:[414] the pascal lamb, which represented Christ
slain, the blood of which was sprinkled, as his blood was, for defence
from wrath, and the flesh of which was eaten, so as to afford a vigour
symbolizing that of those who, having eaten of his flesh, like the hosts
of Israel from Egypt, go forth from bondage to liberty and peace; the
Covenant sacrifice of Abraham, consisting of the red heifer, whose ashes
were for purification; the she-goat of three years, for a sin-offering;
the ram for a burnt-offering; the turtle-dove and the young pigeon, for
a purification sacrifice and for a sin-offering, intimating that not
merely did he, as a covenant-head, represent the rich who should
present of their flocks and herds to the Lord, but of the poor, who of
their poverty should present offerings absolutely less valuable, but not
the less acceptable;--these offerings pointed out that the Covenant of
God should be laid hold upon when the shadows which preceded the
glorious reality of the "One Sacrifice" that had been foreordained would
have come to an end, and there should succeed sacrifices spiritual in
their stead, acceptable to God through Jesus Christ. And circumcision,
prefiguring Christ given for a covenant of the people, who, in the
nature of man shedding his blood, should ratify God's covenant; and
marking the people of God, sealing to them the Covenant of Grace, and
pointing out their newness of life, regeneration, and deliverance from
the vileness of sin, testified to the claims of obedience to the mandate
of God in Covenant, which none could, but at the greatest peril,
disregard. These types and others all pointed to the Redeemer. To the
work which he had, from the days of eternity, Covenanted to perform,
they gave prospective testimony. But of the effects of his mighty
working upon the hearts of men, in leading them to keep his Covenant,
they were not the less appointed symbols, nor were they less designed to
teach that, but for the arrangements of that Covenant which had been
made with him, there had not been made such manifestations of the power
of his grace.

Through miracles. These were wrought in order to declare how near the
chosen of God, as a people, were brought unto him, and how great was the
covenant provision that had been made for them. The flame of fire which
appeared on many solemn occasions, held a signal place among these. The
"flaming sword," or the flame that dries up, or that which burns,
displayed between the cherubim at the east of the garden of Eden; the
flame of fire in which the Angel of the Lord appeared unto Moses out of
the midst of a bush, when He made himself known to him as the God of
Abraham, the God of Isaac, and the God of Jacob; the flame of fire which
appeared on the top of Mount Sinai when the Lord made a covenant with
Israel; the pillar of fire by night, which accompanied Israel during
their journeyings in the wilderness; the fire which was wont to descend
and consume, in token of the acceptance of them, the sacrifices laid on
God's altar--all testified to the gracious nearness of God to his
covenant people. The cherubim, emblems of the ministry of
reconciliation, first displayed immediately after the sin of man,
represented afterwards in the act of looking upon the ark of the
covenant in the tabernacle and temple, presented in vision before
Ezekiel about to be sent to the rebellious house of Israel, and which,
though denominated seraphim, were in like manner seen by Isaiah, when
about to go forth to proclaim messages to the same people; through many
ages pointed out that the servants of God in his house, by his
appointment were set apart to unfold the truths of his Covenant. The
dividing of the waters of the Red Sea, and the passage of Israel through
the midst of it; and the presence of the cloud, in which, as well as in
the sea, they were baptised;[415] and the cutting off of the waters, and
the passing over of Jordan on dry ground, after the feet of the priests
that bare the ark rested in its stream--manifested the almighty power of
Him who had Covenanted to bring his people to a land of inheritance. The
provision of bread from heaven, and water from the rock in the
wilderness, showed in part how great were the resources of Him who had
promised to his people, but not in vain. And the miracles wrought by the
Redeemer in our world, from the over-ruling of external nature, to the
feeding of the hungry with food, the healing of diseases, the casting
out of devils, the raising of the dead, and his own resurrection, taught
that He had come to manifest his power, to give that eternal life that
was promised in the Everlasting Covenant to all who were ordained to it.
The subject of the import of the miracles that were wrought by Him and
by the Holy Spirit, is exhaustless. Yet all of them are to be viewed as
having been performed in order to the accomplishment of the Covenant's
design.

Through the teaching of the prophets. That was addressed in the name of
the Lord as God in Covenant: to Israel as a covenant people, it was
extended: and it embodied only the revelations of the Covenant. It
included sketches of the history of the Covenant alone; under imagery,
the most varied and expressive, as well as by direct explicit
statements, it unfolded the relations subsisting between God and his
privileged people; and, in like manner, presented the future history of
the Church, incorporated by solemn confederation.

Through the whole of the Old Testament Scriptures. The scope of these in
general, and of many representations of them in particular, illustrates
the bearing of every fact in the history of the Church upon the
Covenant. As illustrations, some designations both of Christ and his
people, may be adverted to. He is introduced as a Husband,[416] and,
consequently, as the Head of his people, engaged to him by vow.[417] He
is exhibited as the Captain of the Lord's host, and as a Leader and
Commander to the people.[418] That he might be presented as at once of
the lineage of David according to the flesh, as the author of
everlasting righteousness, as allied in the capacity of the First-born
among many brethren to the Church redeemed by his blood, and as the
Builder and the Head thereof, and Head over all things to it, he is
denominated the Branch.[419] As the Covenant of the people he is
revealed, to denote that he is the Mediator of the Covenant, and that in
that capacity he received the gift of the people of the Covenant,
fulfilled its conditions by obeying the law and presenting himself as a
covenant sacrifice, appeared as a sign of the Covenant, and was to carry
into final effect the whole scheme of it. As the Days-Man,[420] he is
made known, to intimate that, by Him alone, and only in a covenant
relation, men chargeable with sin can hold communion with God. As the
Ladder,[421] he is spoken of, to point him out as, in the natures of God
and man, the only means of communication between earth and heaven. As a
Witness[422] to the people, he is described to be given by the Father,
and consequently according to his own voluntary engagement. And as
Shiloh, he was promised, and his people thus received him as their
Peace--provided in the Covenant.[423] And his Church is denominated his
_portion_, and _the lot of his inheritance_. In various passages she is
described as _peaceable_ or _perfect_, and is thus presented as in
Covenant.[424] And as _Israel_, the _loved_ of the Lord, she appears
under his promised protection. And, to give and conclude with one
illustration more belonging to this place, reference may be made to two
terms. First, _atonement_ ([Hebrew: kaper]--[Greek: chatallage].) "The
idea that seems to be expressed by this word, is that of averting some
dreaded consequence by means of a substitutionary interposition. It thus
fitly denotes the doctrine of salvation from sin and wrath, by a ransom
of infinite worth." Secondly, _reconciliation_. "This term occurs in
both the Old and New Testaments several times. But it is generally, if
not always, used as a translation of the original words above explained.
Indeed, as has already been remarked, it is quite synonymous with the
term atonement, involving the same ideas and serving the same purposes.
It supposes bringing into a state of good agreement parties who have had
cause to be at variance, as is the case with God and his sinful creature
man."[425] The two terms, therefore, manifestly stand connected with the
representations given of a covenant state. The Hebrew term of which each
of them is a translation, accordingly means both the ground of covenant
privilege, and also that privilege enjoyed by men. The term cannot be
interpreted independently of a reference to the Covenant of God. But for
that Covenant, there had been no atonement. With the forgiveness of sin,
atonement is indissolubly connected. The latter is never presented in
Scripture without reference to the former. It was not alone the slaying
and offering of sacrifice, but also the sprinkling of blood that made
atonement. Where the blood was not sprinkled, sin was not put away, and
no atonement was made. Where the blood was sprinkled, and accordingly
sin was representatively put away, atonement was always effected. Only
the following passage will be referred to here in corroboration of this.
"If there be a messenger with him, an interpreter, one among a thousand,
to show unto man his uprightness; then he is gracious unto him, and
saith, Deliver him from going down to the pit; I have found a ransom (an
atonement)."[426] The reason for giving deliverance therefore was, that
an atonement was found. Had the atonement been found for two,
accordingly two would have been delivered. Had it been found for all,
all would in like manner have been delivered. But all will not be
delivered. An atonement, therefore, was not made for all. Indeed, the
atonement was devised and effected in order to the deliverance of the
elect alone. Had it not been for them, there would have been no
atonement. But for them, there had been no Everlasting Covenant. And
only for the ratification of that Covenant, the atonement was designed.
The atonement cannot exceed the comprehension of the covenant for the
ratification of which it was effected. As no soul will be saved that was
not given to Christ in covenant, so no soul that was not thus given to
him has an interest in the great atonement. "The Scriptures represent
the divine persons as entering into a federal agreement for the
salvation of men. In this covenant of peace, the Father is the
representative of the Godhead, and the Son representative of those who
are to be redeemed. He is, on this account, called the Mediator and the
Surety of the covenant. Whatever he did as Mediator or Surety, must,
therefore, have been done in connection with the covenant. His death was
the condition of the covenant. It was stipulated, as the condition of
his having a seed to serve him, that he should make his soul an offering
for sin; that he should bear their iniquities; that he should pour out
his soul unto death. In reference to this, the blood of the ancient
sacrifices was called _the blood of the covenant_, while of his own, the
Saviour testifies, this cup is the new testament in my blood. The blood
of Christ was not shed by accident, it was not poured out at random or
on a venture. No: he laid down his life by covenant. The terms of the
covenant must, therefore, define the designed extent of the objects of
his death. If all mankind are included in the covenant,--if the Surety
of the covenant represented, in this eternal transaction, the whole
human race, then the atonement of Christ must have been indefinite. But
if the children of the covenant, as is admitted, are only a given
specified number of the human family, then must the atonement of the
Mediator be restricted to _them_. There seems no evading this inference.
To give the designed objects of the Saviour's atonement a greater
extension than the covenant of grace, is to nullify its character as the
stipulated condition of the covenant, and to render nugatory and
unavailing the consolatory address by which the heart of many an
awakened sinner has been soothed. 'Behold the blood of the
covenant.'"[427]

Secondly, and lastly. In the Everlasting Covenant, provision was made
for Covenanting under the last or present dispensation.

This was practically acknowledged by believers in the apostolic age. The
common fund that was raised from the contributions of the Church
assembled and addressed by Peter on the day of Pentecost, was devoted by
solemn vows. From what was said by that Apostle to Ananias and Sapphira
his wife, this appears. "Ananias, why hath Satan filled thine heart to
lie to the Holy Ghost, and to keep back part of the price of the land?
While it remained, was it not thine own? and after it was sold, was it
not in thine own power? Why hast thou conceived this thing in thine
heart? thou hast not lied unto men, but unto God." "How is it that ye
have agreed together to tempt the Spirit of the Lord?"[428] If a promise
or vow to God to give up their substance had not been made, the language
of reproof addressed to them would have been inapplicable. It is true,
that when one lies to men, he disobeys God. But the language, "thou hast
not lied unto men, but unto God," must intimate that the possession of
the two individuals had been, either publicly before their brethren, or
secretly, or in both ways, vowed to God. The conclusion is corroborated
by the obvious consideration, that the practice of acting in this
manner, although not to such an extent, was quite in accordance with
that of vowing things to God under the dispensation that had then been
brought to a close; and especially by the very language of Peter,
"Whilst it remained, was it not thine own? and after it was sold, was it
not in thine own power?" precisely agreeing with the words of the Old
Testament record, "But if thou shalt forbear to vow, it shall be no sin
in thee." Again, the practices of making _confession_, and of
_professing_, which we have found to be in reality the making of
Covenant engagements, would appear from the references made to them by
the inspired writers, to have been ordinary occurrences of their times.
And, lastly, the conduct of the Macedonian Churches, in giving
themselves to the Lord, to which we have had occasion to refer, is
worthy of being remembered as an authenticated source of Covenanting in
those times, that had been performed by many, in one of the spheres
where the truth had most manifestly taken effect.

The practice was provided for through the direct injunctions of the last
inspired writers. These, dissuading from idolatry,[429] taught the
necessity of the practice, the reverse of that, of recognising God and
acknowledging him by vowing and swearing to him as a covenant God.
Teaching the necessity of faith and other graces, they showed that it is
dutiful to engage in that and those other exercises in which these are
requisite. They explicitly enjoin the exercise of Covenanting.[430]
Inculcating the holding fast of the Christian _profession_,[431] an
apostle teaches that such a profession should not merely be adhered to,
but also made. And delivering the express words of the Redeemer, the
last of the apostles, teaching the duty of entering into covenant
engagements, and keeping them till Christ should come, tendered the
command, "But that which ye have already, hold fast till I come."[432]

The practice was provided for through the whole of the New Testament
writings.

The New Testament contains the same kinds of expression in reference to
the Covenant of God as the Old, and employs them for the same purpose as
that for which those statements of that Testament are used. It makes use
of figurative and other language of the same origin as that of the Old
Testament, for the purpose of inculcating nothing else than the keeping
of the Covenant.

By an apostle, there is strikingly brought into view the truth taught in
the prophets,--that the Lord created, or formed, or fore-ordained, a
people, to enter into Covenant with him, and by obedience also,
otherwise to keep it.[433]

The imagery of the _foundation_[434] employed in prophecy to point out
Christ, and the sureness and continuance of the Covenant, is also used
by two apostles for the same purpose. Their references to it illustrate
the doctrine, that, in the New Testament, types, though realized in
Christ, and also partly illustrated in the blessings at any time
bestowed by Him, are not to be disregarded but studied, that the good
things prefigured by them, but as yet unattained, may be enjoyed.

The designation of the Holy Spirit, as the "Spirit _of promise_,"[435]
teaches that He was given in consequence of the arrangements of the
Covenant of God; and consequently, that all the benefits bestowed on
believers, not merely in Old but also in New Testament times, were to
come to them in connection with the acceptance of the gift of the
Spirit, as included in the promise of the Covenant.

The idea of _reconciliation_, dwelt on by the apostles, necessarily
implies the notion of a covenant agreement, as being not merely made but
maintained, between God and men--once exposed to his curse, but
afterwards put in possession of an interest in the atonement of Christ.

References made by the apostles to _purification_ cannot be explained
independently of the principle of, a covenant ratified by the blood of
Christ being the channel of the communication of faith and the other
graces, and of sanctification--that results from the implantation,
support, and direction of these by the Holy Ghost.

The _sprinkling_, whether of blood or of water, referring to the
operation of the Spirit, is introduced by an apostle as enjoyed by those
who take hold on God's covenant.[436]

Even as circumcision was, _baptism_ is, a sign and seal of the Covenant
of Grace.[437]

In the _Lord's Supper_, the bread is a symbol of the body of
Christ--broken in the sufferings endured by him on behalf of his people;
and the wine is a symbol of his blood--shed for the remission of their
sins. Commemorating the Redeemer's dying love, and receiving a seal of
all the benefits of his death, by partaking of these elements according
to his command, they signify the actings of their faith on him in an act
of Covenanting.[438]

Preaching peace, Christ, and after him his apostles and other servants
in the ministry of the gospel,[439] proclaimed the Covenant of Peace,
and urged the duty of acceding to it; and speaking peace to his
disciples,[440] He declared it to be his prerogative to bestow on all
his people the blessings of that Covenant.

The Redeemer, foretelling his address to be delivered at the day of
judgment to his enemies of all ages of the world,--"I never knew you:
depart from me," intimated that he would not recognise them as covenant
children; and declaring of his people,--"I am the good Shepherd, and
know my sheep, and am known of mine," he taught that they know him, as
they alone do who take hold on God's covenant.[441]

Allusions to the seal imply the doctrine of Covenanting. The
declaration,--"He that hath received his testimony hath set to his seal
that God is true,"[442] refers to a solemn covenant attestation to the
truth.

The people of God designating the Redeemer, as the "_High Priest of our
profession_,"[443] recognise him as bestowing grace upon them, to take
hold on God's covenant, and to continue to cleave to it.

In the Epistles, there is distinctly brought into view an _inheritance_
which is not else than the blessings provided in God's covenant, and
appropriated in adhering to it.[444]

The designations,--"Children of the kingdom,"[445] "Followers of God as
dear children,"[446] "Friends (of Christ),"[447] "Heirs of God,"[448]
"God's heritage,"[449] "the bride, the Lamb's wife,"[450]
"Perfect,"[451] or possessed of integrity, healthful, safe, willing,
complete, "sanctified," are all calculated to point out the covenant
relation and privileges, and duties, of the people of God; and,
accordingly, to show that by special explicit engagements they should
devote themselves to him; and the representation of the Church as the
"Pillar and ground (stay) of the truth,"[452] teaches that her duty is
to make an unequivocal and steadfast public profession of Divine truth.

The Covenant of God, from the last dispensation being introduced as the
"New Covenant," and as one of the covenants of promise,[453] is
represented by the last inspired writers as extended, both in regard to
its blessings and its duties, to the latest times.[454]

And, by some of the evangelists and apostles, the Covenant of God is
exhibited as a testament. By them the dispensations of Divine mercy to
men, are represented as being each both a covenant and a testament. By
them are applied such representations to each of the dispensations--both
to the former dispensations, and to the last of them. The conclusion,
therefore, to which we are brought by them is, that each, as a
testament, is essentially an exhibition of a corresponding covenant, or
a given dispensation of one covenant. The truth is, that the Covenant of
God, under each dispensation, includes in it a testament, or that every
dispensation of grace, whether in former times, or in the last times,
viewed as a testament, is a covenant. Every testament is a covenant, and
each of those dispensations is at once a testament and the Covenant of
God. Take first the present dispensation. A testament, like every
covenant, has a stipulation, or promise and demand; in both, good is
offered, and duty required. In this dispensation, the blessings of God's
favour are offered, and obedience to the law of Christ is required; it
has, therefore, _one_ character, both of a covenant and of a testament.
A testament, like every covenant, when acceded to, has a re-stipulation,
or engagement corresponding to the stipulation. In the present
dispensation, when the overtures of Divine grace are acceded to, there
is tendered an acceptance of Christ and all his benefits, and the
promise of obedience in dependence on his strength. It has, therefore,
_another_ mark common to both a testament and a covenant. A testament
and a covenant have alike a seal or ratification. The seal of the
testament is not valid till the death of the testator; the overtures of
Divine mercy were ratified or sealed by the death of Christ. The present
dispensation has, therefore, the _third_ and last mark both of a
testament and of a covenant. It has, consequently, all the
characteristics of a testament, and of a dispensation of the Covenant of
Grace. It must, therefore, now appear how the idea of the present
dispensation being a covenant is contemplated in the New Testament, even
while it is described as a testament. The coincidence between a
covenant, and a testament as a particular case of it, explains how the
Greek term [Greek: dichtheche] capable of being rendered sometimes by
the word _testament_, and, at others, by the word _covenant_; and shews
the error of the insinuation, so derogatory of the inspiration of the
Scriptures, that the Apostle Paul, finding that this Greek term, which
is used for _covenant_, meant, in some connections, a _testament_,
therefore proceeded to unfold the covenant of God as a testament. The
reason why the apostle, guided by inspiration, exhibited the Covenant of
God as a testament, was, that it is in reality a testament. Yea, the
fact that that covenant is a testament, must have been the reason why,
even before the days of the apostle, even that Greek word had, from
direct or indirect communication between the Greeks and the Israelites,
acquired the twofold import. Hence, besides, it is doing no service to
the interpretation of the Scriptures, to attempt to shew that in the
passage of the Epistle to the Hebrews,[455] where the covenant is
represented as a testament, either that the term [Greek: diatheche]
there, must have only the meaning _testament_, or that it must be
rendered _covenant_ exclusively throughout. In some parts of the passage
it means the one, in others the other, in others both. It means both in
the original of the passage, "And for this cause he is the Mediator of
the New Testament, that by means of death, for the redemption of the
transgressions that were under the first testament, they which are
called might receive the promise of eternal inheritance." It means a
testament in that of the following, "For where a testament is, there
must also of necessity be the death of the testator. For a testament is
of force after men are dead: otherwise it is of no strength at all while
the testator liveth." In the original of the words, "Whereupon neither
the first (_testament_ understood) was dedicated without blood," it
means properly a covenant ratified by the blood of sacrifice, and,
consequently, a testament. And it means both in the original of the
words that follow, "This is the blood of the testament which God hath
enjoined unto you." The parallelism between the death of the testator
and the shedding of the blood of the covenant, is beautiful, and it
cannot be destroyed. In the case of the death of Christ, it becomes an
identity. The death of the testator is there the shedding of the blood
of the covenant!

We have seen that the last dispensation is both a covenant and a
testament; but so was the former. The blood of sacrifice was typical at
once of the blood of the Mediator, and of his death as the great
Testator. The blessings of his purchase in the first ages were, even as
in the last, testamentary. They were not reversionary, but no less by
bequest and no less sure than they had been had he, whose death by
sacrifice was continually pointed out antecedently, really died.

In conclusion, from the whole,

It is manifest, that to represent Covenanting as a mere Jewish thing, is
an error. It was engaged in before the father of the Hebrew race was
called. It was practised when the Levitical economy was on the verge of
dissolution, and attended to in the apostolic age by churches that were
not subjected to its peculiar institutes. It was provided for the
Church, whether existing in Old or New Testament times. It was
independent of the peculiarities of the former dispensations, though it
attracted to itself the performance of their characteristic observances.
It was by Covenanting that the Church was incorporated; by it the Church
has been hitherto kept distinct from the world; and by it, throughout
all time, she will prove herself to be the heir of the Covenant promise
of God, made from eternity, and to be bestowed in time and eternity to
come.

FOOTNOTES:

[365] Heb. xiii. 20.

[366] Ps. xc. 2.

[367] Prov. viii. 23.

[368] Mic. v. 2.

[369] Ps. lxxxix. 3, 28.

[370] Is. liii. 10-12.

[371] Is. xlii. 21.

[372] Rom. v. 15-19. 1 Cor. xv. 47-49.

[373] Is. lix. 21.

[374] Gen. vi. 18; xvii. 7; Lev. xxvi. 9; Ezek. xvi. 62.

[375] Deut. xxviii. 9; xxix. 13.

[376] Is. xlix. 8.

[377] Ps. lxxxix. 4.

[378] Jer. xxx. 20-22.

[379] Ezek. xxxiv. 24; xxxvii. 24, 25.

[380] Ps. xxii. 28.

[381] Heb. x. 19-23.

[382] Compare Ps. ii. 8, and Deut. xxxii. 9.

[383] Is. viii. 18, and Heb. ii. 13.

[384] Jer. iii. 19.

[385] Ps. xxii. 30.

[386] Eph. i. 4.

[387] Jer. xxxi. 3.

[388] John xv. 5.

[389] Heb. xiii. 15.

[390] 2 Thess. ii. 13.

[391] Is. xxviii. 15-18, and 1 Pet. ii. 6-10.

[392] Phil. ii. 11.

[393] Col. ii. 6, 7.

[394] Ps. viii. 2, and Matt. xxi. 16.

[395] Ps. xcvi. 6.

[396] Is. xlvi. 13.

[397] Rom. iv. 9, 10, 11.

[398] Gal. iii. 14, 15.

[399] Gal. iii 17.

[400] Compare Heb. xiii. 20, and Is. liii. 10-12.

[401] See Is. xxi. 2; xxix. 11. In the latter of these passages it may
mean both a revelation and a covenant.

[402] Is. xxviii. 18.

[403] Is. xxxiii. 17.

[404] Ps. xxvii. 8.

[405] Ps. xl. 7, 8.

[406] Compare Ps. lxiii. 17, 18, with Eph. iv. 8.

[407] Zech. ix. 11.

[408] Exod. xxiv. 7.

[409] Ezek. xvi. 60, 62.

[410] Ps. xix. 11.

[411] Gal. iii. 18.

[412] Job xx. 7, 8.

[413] Deut. xxi. 4-8.

[414] 2 Chron. xiii. 5.

[415] 1 Cor. x. 1, 2.

[416] Is. liv. 5.

[417] Jer. xxxi. 32.

[418] Josh. v. 15; Is. lv. 4.

[419] Zech. iii. 8; vi. 12, 13; Jer. xxiii. 5, 6.

[420] Job ix. 33.

[421] Gen. xxviii. 12.

[422] Is. lv. 4.

[423] Eph. ii. 14.

[424] Is. xxxii. 18; Is. xlii. 19.

[425] "The Atonement and Intercession of Jesus Christ." By the Rev. Dr.
William Symington. 2d Ed., pp. 9, 10, 11.

[426] Job xxxiii. 23, 24.

[427] "Atonement and Intercession," pp. 257, 258.

[428] Acts v. 3, 4, 9.

[429] 1 Cor. x. 14; 1 John v. 21.

[430] Rom. xii. 1; Rom. vi. 13.

[431] Heb. iv. 14; x. 23.

[432] Rev. ii. 25.

[433] Compare Eph. ii. 10, with Is. xliv. 2.

[434] Eph. ii. 20, 21; 1 Pet. ii. 5-10.

[435] Eph. i. 13.

[436] Heb. x. 22.

[437] Rom. iv. 11, and Col. ii. 11, 12.

[438] 1 Cor. xi. 24, 25.

[439] Eph. ii. 17, and Rom. x. 15.

[440] John xiv. 27.

[441] Is. xix. 21.

[442] John iii. 33.

[443] Heb. iii. 1.

[444] Col. iii. 24, and 1 Pet. i. 4, 5.

[445] Mat. xiii. 38.

[446] Eph. v. 1.

[447] John xv. 14.

[448] Rom. viii. 17.

[449] 1 Pet. v. 3.

[450] Rev. xxi. 9.

[451] Philip, iii. 15.

[452] 1 Tim. iii. 15.

[453] Heb. viii. 13; Eph. ii. 12

[454] Heb. ix. 15.

[455] Heb. ix. 15-20.




CHAPTER VII.

COVENANTING ADAPTED TO THE MORAL CONSTITUTION OF MAN.


The law of God originates in his nature, but the attributes of his
creatures are due to his sovereignty. The former is, accordingly, to be
viewed as necessarily obligatory on the moral subjects of his
government, and the latter--which are all consistent with the holiness
of the Divine nature, are to be considered as called into exercise
according to his appointment. Hence, also, the law of God is independent
of his creatures, though made known on their account; but the operation
of their attributes behove to be regulated according to that law. The
principles of eternal holiness, embodied in the law, necessarily existed
because of the eternity and infinite glory of God; but would not have
been made the basis of a law had creatures not been formed. The
constitution of creatures who should be called to give obedience, was
wholly due to the will of God, but in perfect harmony with the spirit of
his commands. Moral creatures having been formed, the law of God speaks
one language to all of them. They, possessed of different characteristic
attributes, alike recognise its appeals. Angels have a constitution
which distinguishes them from man, yet with him they apprehend the
authority of the one moral law. Over a range, therefore, of infinite
extent, the principles of eternal rectitude are maintained. Man, in
innocence, recognised them. Man, redeemed, cleaves to them according to
his attainments in grace. Angels, possessed of a nature different from
that of man, acknowledge their obligation upon them. And God himself,
distant from his highest moral offspring by a difference that is
infinite, exhibits them as a manifestation of his holiness, and the
principles according to which he acts towards his creatures. Much,
therefore, in common belongs to the constitution of the moral natures of
angels and men, and necessarily proceeds from and accords with the
nature of God. His law, we have seen, inculcates the duty of
Covenanting. From what has been said, we would, therefore, conclude that
the constitution of man was fitted to that exercise. That it was so
appears, moreover, from other considerations now to be adduced.

Covenanting was adapted to the moral constitution of man in innocence.

First. From the Scripture account of that constitution this appears. In
this manner he is there represented--"God created man in his own image,
in the image of God created he him."[456] "God hath made man
upright."[457] These declarations imply that man was created at least
"in knowledge, righteousness, and holiness," and accordingly, in
conformity with the will of God, as to his intellect, his affections,
his conscience, and will. When brought into existence, his intellectual
and moral powers were full grown, and his knowledge was suited to the
state of a creature fitted to hold communion with God. His intellect was
fitted completely to survey, according to its capacity, the whole scene
of natural and moral existence presented before it, from the lowest
stage of dependent being to what it was competent to him to know of God.
His affections, in a flame alike pure and ardent, glowed at the prospect
of moral excellence which appeared in the works of God, and above all,
in Himself. His conscience, tender as the perfection of a delicate
spiritual organisation worthy the creative energy of a Being of spotless
infinite holiness, was in perfect sympathy with the awards of that
perfection of judgment which, from eternity to eternity, is unchanged.
And his will, the mighty gift, emblem of the volition of the Giver,
approved what He decreed. With such capacities, accompanied with
corresponding knowledge of the external world and the internal man, and
with a perfect acquaintance with the nature and demands of God's law,
the favoured creature man could not but acquiesce in it. To the claims
of its glorious Author, put forth by it, he was led by the most sure,
and yet most gentle and delightful constraints, to give his
acquiescence. What it demanded as duty to God, and duty to man, as if
bound, yet free, he joyously proffered and endeavoured to give. What it
forbade, he, in the same spirit, desired not to attain to, but resolved
to reject. That law required, in its first command, the avouchment of
God as a God in Covenant; in its second, it demanded the same, in
anticipation of whatever evil--such as the inroads of satan, might tempt
to lead from him; in its third, it claimed the fulfilment of the duty of
solemn appeal to the I Am by oath; in its ninth, it required the
speaking of truth to man, and consequently, the public avouchment of God
as a God in Covenant before others; and in entering into Covenant with
him, the favoured creature man, to all these and the other statutes of
that law, from his holy nature, gave his adherence. In his nature, as a
living personification of finite excellence, designed to transact with
God, and rendered fit to adhere to his engagements, and true to the
constitutional character of his existence, in the presence of his
glorious Lord he stood a being in Covenant with him. Had there even not
been a representative phase of character provided for Adam, he had,
therefore, necessarily, from his very constitution, been in Covenant
with God. A law was made known to him by the great Creator and Ruler; a
willingness to accept of it as a guide to duty, manifested by receiving
it, was given to him. To the formation of a covenant, though any other
condition that God should propose might be added, nothing more was
necessary. The covenant due to this was embodied in that which, as we
shall presently see was, at his creation, in sovereignty made with him.

Secondly. This appears from the fact, that the law of God to man in
innocence, was given in a covenant form. From the very origin of his
existence, Adam was placed under law to God, both as an individual, and
as the representative head of the human family. Under both aspects of
his condition he was, accordingly, amenable to that law; nay, more, to
that law in a covenant form.

To him, as an individual, it was promulgated, not merely as a law but as
a covenant. It could not have been proclaimed to him as the federal head
of others, had it not conferred obligation upon him as a moral agent,
responsible for his own actions. Now, the law that was given to him in
his twofold character was, in reality, a condition of a covenant. Both
the positive precept and the statutes of the decalogue unfolded what was
designed as a covenant claim. The command to obey, implying the command
to agree to obey, is an injunction to enter into covenant, and,
therefore, itself the condition of a covenant, to be constituted in the
acquiescence of the creature addressed. The giving of any command to
man, therefore, in a state of innocence, was a recognition of him as a
creature on his constitution designed, and, in the providence of God, to
be called, to enter into covenant with him. But this conclusion is
corroborated by the very matter of the moral law itself. We have seen
that several of the precepts of that law require the observance of
entering into covenant. These commands could not have been obeyed as the
dictates of God's laws, had the duty of Covenanting not been performed.
And that duty could not have been performed otherwise than in the
recognition of the commands of the law as the conditions of a Covenant.
From other considerations this also appears. We are warranted to
maintain that the covenant of God dispensed to men is in reality a
covenant. But the positive precept forbidding man to eat of the tree of
knowledge of good and evil, is inculcated in the very same terms in
which the Covenant of God is enjoined. Both are spoken of as commanded.
"And the Lord God commanded ([Hebrew: yetzav]) the man, saying, Of every
tree of the garden thou mayest freely eat: but of the tree of the
knowledge of good and evil, thou shalt not eat of it."[458] "He hath
commanded ([Hebrew: tzivah]) his covenant for ever."[459] A law, when
promulgated, cannot but be commanded. A covenant when revealed, as we
here see, is commanded. We should, therefore, take an unwarrantably
circumscribed view of the law given to man at first, were we to view it
as given as a law, but not as a covenant. Even as the matter of the law
revealed at Sinai was an exhibition of the provisions of the Covenant of
Grace, so that of the law given to man in innocence was the condition of
the Covenant of Works. It was not merely by the promise, but also by the
gift of life, that the positive law was converted into the nature of a
covenant. By that promise, indeed, the Covenant of Works was
distinguished; that showed the unspeakably beneficent design of the
great Creator, and formed the most powerful motive to obedience. But the
making of that promise was not essential to the existence of a covenant
between the parties. By the giving of that promise, God indeed became,
by explicit intimation, engaged to man; but by giving to his creature
capacities for enjoying good, and desiring it, he virtually engaged to
give him what was to be beneficial for him, so long as He should
choose. Adam was in the enjoyment of good when God revealed to him his
law. God addressed him, not as one who might be doubtful whether or not
he should receive good from his hand, but as one in possession of powers
and capacities even then appropriating extensive benefits. His
delighting himself in God--the highest good that he could enjoy, though
no explicit promise of good had been made to him, would have been a
token to him that he was in covenant. But the promise in which that good
was implied rendered the anticipation of it definite, both as to time
and duration.

Again, the law of God was given both as a law and as a covenant to Adam,
as the representative of the human race. Though the giving of the
positive precept put him into a covenant state as a federal head, and
though by breaking it he fell, and in consequence of his sin they fell
in him, yet it is unwarrantable to maintain that the duty of abstaining
from the tree of life was the only condition of the covenant to be
observed by him as the public covenant head of his descendants. What
would have been his condition had he neglected any other duty incumbent
on him? Would he not have been depraved as an individual personally
guilty? and accordingly seeing that he that offends in one point is
guilty of all, would he not have been unworthy of representing his
posterity, or in consequence of his depravity would he not have resolved
to eat of the tree of life, and thus have exposed himself to the stroke
of Divine indignation, and have been cut off? As, had he existed alone,
he would from the very constitution of his nature have been under
covenant obligation to perform whatever duties his Creator might have
made known to him, so in his public character, his obedience to the law
of God on his own behalf and towards the fulfilment of the peculiar
duties connected with his relation to his descendants, was due as
required by covenant. As one with his posterity he was bound by
requirements that would have brought them under obligation. Feeling
himself commanded to obey on behalf of many of whom he himself was one,
no less than as if he had acted in an individual capacity, did he or
could he recognise his obligations to acquiesce in duty prescribed, nor
less was he called and urged solemnly by covenant to engage to them.

Accordingly, man in his original condition, was, from his constitution,
engaged in covenant to God by his law. By a twofold bond, the obligation
laid upon him was imposed. The authority of God requiring obedience was
one of the bonds. The authority of God requiring fulfilment of an
engagement made according to his command was the other. The giving of
the law implied the disposition of the constitution of man to respond to
its appeal, and demonstrated that both were of God. Seeing that He
determined to create moral subjects on earth, his arrangements provided
that he should make them disposed to acquiesce in that law; and hence,
so long as man continued to possess the moral standing in which he was
placed at first, he must have had an impression that by the constitution
which had been given him, God was engaged to bestow good upon him, which
he was brought under obligation by Covenanting to accept.

Covenanting is adapted to the moral constitution of man in a state of
grace.

First. Inasmuch as gracious capacities lead to acquiescence in what God
requires. All the powers of man, either directly or indirectly, were
injured and misdirected by the fall. The range of the intellect was
circumscribed, and its power was diminished. The affections were
deadened, and subjected to unholy influence; the conscience became
callous, and unfit to testify for God as it had formerly done; and the
will was exercised to do only evil, and that continually. From the moral
nature of man proceeded all the evils that overtook his constitution in
consequence of sin. That suffered the taint of a depravity that exposed
the sinner to ruin; and the curse of the broken law went out through it,
to mar and destroy. Man by nature is degraded, because he is chargeable
with original and actual sin, and because he wills not to obey God. Of
every characteristic of a creature in covenant with him, he is
destitute. Between the tendencies of his nature, and the demands of the
Divine law, there is no correspondence. "The carnal mind is enmity
against God; for it is not subject to the law of God, neither indeed can
be."[460] But in the day of effectual calling, a complete change is
produced upon the moral tendencies of the soul. Before that, there was
applicable to it the description, "Ye will not come to me, that ye might
have life."[461] Afterwards it uses the language, "It is good for me to
draw near to God: I have put my trust in the Lord God, that I may
declare all thy works."[462] Men in sin have addressed to them the
mandate, "Hear, ye deaf; and look, ye blind, that ye may see."[463] Men
renewed, do each say, "I will hear what God the Lord will speak: for he
will speak peace unto his people;"[464] "I will look unto the Lord, I
will wait for the God of my salvation; my God will hear me."[465] To the
wicked is addressed the reproof, "O ye sons of men, how long will ye
turn my glory into shame? how long will ye love vanity, and seek after
leasing?"[466] To the righteous belongs the description, "that join
themselves to the Lord, to serve him, and to love the name of the
Lord."[467] Of unbelievers, it is declared, "Even their mind and
conscience is defiled."[468] But of those who live by faith, it is said,
"How much more shall the blood of Christ, who through the eternal Spirit
offered himself without spot to God, purge your conscience from dead
works to serve the living God?"[469] Of those who, though professedly
the people of God, were but hypocrites, the record is given, "But my
people would not hearken to my voice: and Israel would none of me."[470]
But concerning those who had submitted to him, an apostle gave the
testimony, "It is God which worketh in you both to will and to do of his
good pleasure."[471] Thus, those who are born again, are rendered fit to
lay hold upon the proposals of God's goodness and mercy through Christ.
Such are a people made willing in a day of power. Corruption continues
within them, but it is subdued. They delight in the law of God after the
inward man. To the requirement of a covenant like that of works, their
resolutions and endeavours are alike inadequate. Under the dispensations
of Divine grace, however, no proposals of any covenant designed to
confer life through their own obedience is made to them. It is on a
covenant, the conditions of which were fully satisfied by One infinitely
qualified for his work, that they are invited to take hold, and the
powers conferred upon them correspond to the exercise. Imperfection
marks the nature of the Christian, even throughout all his earthly
career; but the means to be employed by him in making covenant
engagements to the Lord, do not less accord to his new covenant relation
to him, than those made by him in innocence, did to his first covenant
state; and not less are his gracious powers and faculties suited to the
one, than the original gifts conferred upon him, were adapted to the
other.

Secondly. Inasmuch as the invitations to accede to the Covenant of Grace
are tendered to sinners, and through the operation of the Spirit are
accepted by those who are born again.

The offering of free favour to man must imply the possibility of him,
aided in some manner, accepting it. Had the rational nature of man been
destroyed by the fall, then a re-organization of him must have preceded
the reception on his part of the benefits offered. But regeneration, and
not re-organization, is experienced by him when he is enabled to lay
hold of God's Covenant. The former, not less wondrous, perhaps more
wondrous than the latter would have been, brings the sinful creature
from the state of one exposed to the curse of the law, as both a
covenant and a law, to that of one engaged to the duties of a permanent
covenant. By regeneration, the intellectual character of the human mind
is not changed, nor thereby are changed the conscience and affections
and capacity to will. By that the personal identity of the sinner is not
altered; for it is the same being that sinned who is saved. But by that
the tendencies of the moral nature are changed, and modifications most
important are produced upon the operation of the powers of the whole
man;--in one word, the heart in being brought under gracious influence
is renewed, and thus is made to possess the character of a new heart.
Thus, the understanding that was formerly darkened and misdirected is
enlightened; those affections that were sinful are sanctified; the
conscience is made tender; and the will which was opposed to God is made
to acquiesce in his; the enmity in the heart, like a foreign substance
which had not annihilated the nature, but which had assumed dominion
over the whole man, and exercised a power for which he was answerable,
is displaced; and corruption, though not altogether removed, is
gradually bereft of its influence, and doomed to extermination. It is
not as if man in sin were altogether ignorant of what God requires, but
because he is unwilling to obey, that he does not yield it. His
disobedience is not as if that requirement were inconsistent with his
natural powers, but as opposed by their tendency. It is not as if
obedience were foreign to his nature, but because it is repugnant to his
will. But when the sinner is renewed, the requirement of the duty takes
effect. The result upon the man proclaims the adaptation of the claim to
his state; and the nature of that claim shows that he is prepared for
the exercise which it urges. The law of God demands of all what all
ought to give, but what man, in consequence of sin, because he is
unwilling, is unable to give. That law demands of all what believers are
desirous to render, but which of themselves they are unable to
implement, and the part of which that is accepted they are enabled by
Divine grace alone to perform. Calls to the exercise of Covenanting
addressed to men, whether in a state of sin or in a state of grace,
though differently apprehended by them, being in a varied manner
understood by both, must be in accordance with what is common to the
nature of each, and also to that of man in innocence. The wicked show
that they know what these calls imply; for they often refuse to attend
to them after any manner, and when they attempt to act according to
them, they aim at an end that is not elevated above deliverance merely
from the effects of sin, not to say comprehensive of the glory of God.
And the righteous do in measure understand them. After some manner they
obey them. They arrive at their full import progressively. Their
feelings are inadequate to them, not in kind, but in measure. As they
make progress in holiness they will be more thoroughly conformed to them
in fact. When about to enter upon the heavenly inheritance of the
promise itself, their conformity with these will be complete. Hence,

First. The reality of the Covenant of Works appears. It was not unworthy
of God to enter into covenant with man in innocence. He was the
workmanship of his own hands. The constitution given to him admitted of
intercourse on his part with his Creator. It was not unbecoming the
dignity of God's character to give to man a law. It was becoming his
character to give him a moral constitution that would lead him to obey
it. It was equally becoming the glory of his nature to accept of
obedience to it. His entering into covenant with him was the accepting
of Covenanting--a part of that obedience, and was therefore in perfect
consistency with the excellency of His being. It is not allowable to
suppose that in order to a covenant relation between God and his
creatures, these should be able to give something of their own which
might be esteemed as a meritorious condition of a covenant; nor is it
warrantable to maintain that because man in innocence was unable to make
such a communication, therefore he was not in that state taken into
covenant. Neither man in innocence, nor man in a state of grace, was
required to make such a tender; nay, no creature is able to afford it.
If it is admitted, then, that a covenant exists between God and man
redeemed on the footing of the merits of the Saviour, how can it be
denied that man in innocence could be taken into a covenant with God on
account of the merit or worth of Himself as the Creator and righteous
moral Governor of all? In the case of the Covenant of Grace, the merit
on account of which man is accepted was displayed in a manifestation of
the mercy of God in the obedience and sufferings of Christ. In the case
of what is rightly held to have been a covenant between God and Adam as
the representative of the human family, the merit for which man was
accepted was not his own, but the merit or worth of the Divine character
exhibited, in giving him a constitution fitting him for acquiescing in
what the Divine law required, and in affording him every facility for
glorifying God by yielding obedience to all his commands.

And, besides, various are the considerations that tend to show, that
from the constitution of man there is reason to conclude that the
representative character and state that are attributed to Adam as a
covenant head, and therefore also what is called the Covenant of
Works,--though in a certain sense a covenant of grace--but not of grace
through a mediator, are not inconsistent with the glory of the Divine
character.

It would not have been inconsistent with the glory of God to have made
any one of the human family its representative head. No one of them
would have refused to represent their race. And since therefore Adam
would not have refused, it is not warrantable, on the assumption that he
would have refused, to deny that he was commanded to undertake the
duties of a federal head.

The interests of men were better provided for on the principle of
representation than they would have been, had it been given to every
member of the human family individually to undergo a trial, on which
would have pended their eternal condition. Had the whole human family
been together when sin entered into the world, they had all been as
liable to seduction by the enemy as the first of men. But the resistance
of him by Adam would have been equal to the resistance of the whole
human race. Had all the human family at once been present in the very
circumstances of temptation in which Adam was placed, would they have
acted differently from what he did? They could have done so; but what
evidence have we that they would? God did not vouchsafe an extraordinary
power in order to keep Adam from falling: such would have interfered
with his state as a free moral responsible being. Would he have done so,
then, to the whole human race, had they been then present together? But
had Adam continued for an appointed period to obey, life to all his
posterity would have been the result, and thus benefits through one as a
representative would have come to the many with certainty, without all
having individually, by being put into a state of probation, in the
midst of temptation, to endeavour to secure a title to life for
themselves. It is sinful for men to arraign the procedure according to
which men come into the world in a state of condemnation, or to deny it.
The Scriptures reveal it, and it is a necessary effect of the operation
of Divine justice. Had it not been right, God would not have instituted
such a relation between Adam and his descendants as would have admitted
of the fact; nay, had not that arrangement in itself been preferable to
every other, Divine wisdom would not have made it. It therefore has a
reason for it the most satisfactory, however little we may be able to
apprehend it. Nothing that we know is inconsistent with that
arrangement, but it may be but a small part of its reason that we yet
observe. Man was not doomed, but permitted to fall. It was not necessary
that he should be prevented from sinning, and his fall was the necessary
effect of his transgression. Is it urged--Is it not dreadful to think of
man being brought into existence in a state of sin and misery?--of a
nature being given to him which never had the power to make one
endeavour to live for ever? It is answered, God did not create men in a
state of condemnation, but sin invaded them, and in one all fell. God is
righteous, and his justice finds every one of the family of man guilty.
The rectitude of God's character did not require that he should create
any one with a title to eternal life; but because of sin, it forbade
that any of the children of fallen man represented by him should come
into existence in a state of acceptance with him. The case of the sinner
coming into the world under condemnation, is not worse than that of him,
who, first having had power to stand, was tempted, and sinned, and fell.
No less consistent with the excellence of the character of God and the
sovereignty of his procedures, is the state of one fallen even at the
very origin of his being, than that of one who had had an opportunity to
avoid falling, but after a short trial really fell. Adam at first had
not a right, independently of the sovereign gift of God, to come into
existence in a state of acceptance. He had not a right to continue in it
when he sinned. And in like manner, no sinner can say that he had a
claim upon the Creator to be brought into being free from the curse. The
same argument that would suffice to establish that men should not be
implicated in the rebellion of Adam, would go to prove that he should
not have been allowed himself to fall. And hence the repugnance of men
to the doctrine of original sin is unwarranted, and affords no proper
ground on which to deny the Covenant of Works.

Secondly. The wicked, whether individuals or communities, and these
alone, are not in covenant. Man in innocence was never under the law of
God merely as a law. The will of God, promulgated as the terms both of a
covenant and a law, had the sacredness of a law; acceded to by man, it
had all the sanctity of a covenant. The will of God was propounded as a
law, to be received both as a law and as a covenant; the acceptance of
it engaged man to it as possessed of both characters. Because of God's
authority dictating it as a law, his will revealed conferred obligation.
Because of God's will and providential arrangements as to the
constitution of man, he acquiescing in the requirement of the law came
besides under a covenant obligation to fulfil it. At the very origin of
his being he came under both obligations. Under both he was placed
according to the appointment of the Most High, and by his authority. At
his fall the whole human family became exposed to the curse at once of a
broken law and a violated covenant. Then and thereafter the law was a
broken covenant. It had been propounded as a law, and offered as the
condition of a covenant. As a law and as a covenant it had been
acquiesced in, and thus stood as a covenant; but by reason of apostacy
it passed from the rank of a law and a covenant to that of a mere law;
and as a law proceeded to put forth on the unregenerate the claims for
punishment, of a law that should still continue, but also of a covenant
that had been broken, and could never again exist in its original state.
To the ungodly still it is a law demanding obedience to it, and
punishment for past transgression of it as a law, and requiring also not
obedience to it as a covenant, but punishment for the breach of it as a
covenant. What was the Covenant of Works is not now a covenant to any;
to the wicked it is a law which by reason of their sin tends to their
ruin. The work of the law is written upon the hearts of men in sin, but
not as if it were now a covenant law; for now the Covenant of Works as a
covenant, has no demand of obedience to it on men. The tendency that
there is in the unrenewed heart to seek life by the works of the law
shows, not that the law is there written as a covenant, but that there
is there an attachment inconsistent with the will of God, to the law as
a covenant, which, while there is not felt the desire either of good
flowing from a covenant relation to God or of willingness
conscientiously to obey his commands, leads vainly to seek, merely
exemption from punishment, or undefined good. Certainly the blinded
heathen have not that law which was broken proposed to them as the
terms of a covenant; and so neither have others.

The will of God revealed to men in a state of sin, has the character of
a law, but not of a covenant. "The law is not made for a righteous man,
but for the lawless and disobedient."[472] The impenitent transgressor
continues under the curse of the law. If not subdued by Divine grace, he
will continue to feel here the effects of the wrath of God "revealed
from heaven against all ungodliness and unrighteousness of men, who hold
the truth in unrighteousness;" and in the future state will experience
the effects of the curse in "everlasting destruction from the presence
of the Lord, and from the glory of his power." The law of God addressed
to corrupt ecclesiastical societies, is not a covenant, but essentially
a law. A national compact between rulers and people, when violated,
affords an analogy here. The laws, or institutions, or ordinances, of a
nation, according to which the sovereign reigns, the other rulers
govern, and the people voluntarily give obedience, is a covenant; but
against those who violate them, whatever may be their rank, they act not
as a covenant but as a law, punishing for breach of covenant. But to
proceed. When Israel were holiness to the Lord, his law was to them a
covenant. When any of them fell off into idolatry, that covenant was
dispensed to those solely as a law taking vengeance for the breach of it
as a covenant and as a law. To the true Israel receiving spiritual
blessings, it was dispensed as a covenant. But only as a law demanding
punishment and obedience, it extended, to many in the mountains of the
East, and on the plains of Babylon, and afterwards in every part of the
world, to the descendants of the unbelieving Jews. When the Christian
Church was pure, the law of God was to her a covenant. When, by the
removal of the truth, and opposition to it, she degenerated into
Antichrist, it continued not a covenant to her, but acted against her as
a law. And before its blighting curse she fell plagued. The judgments
poured out on the seat of the _Beast_ were its effects; and to that
curse will be due, the accomplishment of the prediction--"I will stretch
out mine hand upon thee, and roll thee down from the rocks, and will
make thee a burnt mountain. And they shall not take of thee a stone for
a corner, nor a stone for foundations; but thou shalt be desolate for
ever, saith the Lord;"[473] and the realization of the fearful doom
proclaimed by an angel come down from Heaven--"Babylon the great is
fallen, is fallen," and of the woe uttered by a mighty angel, that "took
up a stone like a great millstone, and cast it into the sea, saying,
Thus with violence shall that great city Babylon be thrown down, and
shall be found no more at all."[474] Even the offers of mercy to the
unrenewed are made as the requirements of a mere law. So long as they
are unaccepted, they possess the same character. They are tenders of
what, when acceded to, would be a covenant; but are not the requirements
of a covenant till they be appropriated. When received, they are the
duties of both a law and a covenant. For example, the injunction to
believe on Jesus, addressed to one in a state of sin, is the command of
a law, but not of a covenant, to that individual. If not accepted, it
binds to punishment for disregard of it as a law, and the non-acceptance
of it is a proposed covenant command. If perfidiously received, it binds
to punishment for not obeying it, and for deceitfully professing, by vow
or oath, to receive it. Accepted in sincerity and truth, and
consequently not by the wicked, but by one born again, it is laid hold
on at once as a law and a covenant command;--as a requirement of the
immutable law of God, and as a duty of the Everlasting Covenant.

Commands addressed to believers are at once, even while inculcated, a
law and a covenant requirement. They have acceded to these. Thereafter,
such therefore remain not merely a law, but a covenant duty, and as
enforcing covenant obligation, fall to be habitually observed.

Thirdly. Those who are in covenant with God will, as individuals and
communities, in some measure make and keep covenant engagements with
him. Every believer, that is, every one in covenant with God, will after
some manner practise such duties. Covenanting is an exercise of the
renewed nature, and is an essential manifestation of it. From
gravitation come the movement of the moon in her orbit, that of the
planets round the sun, and perhaps a progress of the whole solar system
through space; from the living energy of the plant cherished by the
moisture and heat of heaven proceed, the expanding of the leaf, and the
putting forth of the flower and fruit; from the laws of molecular
attraction, come the beautiful forms of the mineral, vegetable, and
animal creation; from the principle of love to God comes the habit of
delighting in him; from hope come the stimulating anticipations of
eternal good; from faith comes the exercise of believing; from the
heart, whose energies delivered from the dominion of sin by grace, are,
from their native constitution and by the claims of the God of
salvation, engaged to him in covenant, proceeds the habitual exercise of
Covenanting. Where there is motion, there and there only force prevails;
where organic effort is made, there only life exists; where Covenanting
is engaged in, there only a covenant relation and title can be found.
Every incorporate community that forms a part of the true Church of the
living God, with greater or less frequency, or more or less explicitly,
recognises its covenant obligations by acknowledging and endeavouring to
keep them. Where no attention is paid to covenant obligations, there is
no covenant relation. The body that does not attract iron, or possess
polarity, is not magnetic. That which does not transmit light or sound,
is not elastic. That which does not distribute heat is without life. If
a society bind not others to itself by religious Covenanting after some
manner, it belongs not to the Church of God. From the law of Covenanting
comes all the consistency of the union of believers--the family that is
named in heaven. That family, by displaying God's covenant, invites to
its communion many who would have perished. The invisible Church cannot
have associated to it any thing dissimilar to itself, but it binds to it
those who are congenial to it. It is to the fellowship of the Church
visible that the members of the Church of the first-born are drawn. God
prepares men for the communion of saints. It is by the power of the
Spirit accompanying the means of grace dispensed in the assemblies of
the faithful, that a transforming effect is produced on the natural man,
and that he is drawn. It is the power and glory of God that draws and
unites; and the whole body, like the virgin gold or silver in the veins
of the rocks, which is composed of what were grains scattered through
contiguous strata, and by a galvanic power continues to accumulate, has
its affinities for each of the precious family of grace. The law by
which these are drawn is not merely moral, but gracious. The communion
of saints was confederated, that, by attracting others to it, it might
grow. As a covenant society, and in the use of Covenanting, it attracts.
It has a tendency to give utterance to its intention, and that by
professing the truth, that sinners may be won. "As it is written, I
believed, and therefore have I spoken; we also believe, and therefore
speak."[475] "Then will I teach transgressors thy ways; and sinners
shall be converted unto thee."[476] By taking the Covenant of God
publicly in their mouth, his people in measure fulfil the Redeemer's
mandate,--"Have salt in yourselves, and have peace one with
another;"[477] and the corresponding duty,--"Let your speech be alway
with grace, seasoned with salt."[478] It is a serious mark of a Church's
imperfection for it to recognise only implicitly or virtually its
covenant obligations. The greater the living energy that inhabits the
society, the more regard its obligations receive.

Finally. How dreadful is the condition of those who are not in covenant
with God! It is degraded. Man was in covenant with God at first. With
all accepted moral beings, and these alone, He deals by way of covenant.
Thus, after some manner, he dealt with angels in glory. Thus he dealt
with man unfallen. Thus he deals with sinners redeemed. For sustaining
the dignity of a covenant relation to him, inanimate and unintelligent
creation are not adapted; but for not standing in that, they are not
dishonoured. Angels in light, acquiescing in God's law, were at least
virtually in covenant with him. Some of them proudly sinned, and fell
from their high confederation. They took counsel together thereafter,
but it was against the Lord. In hell they appear his foes combined in
everlasting league against him, but delivered over forever to the
terrors of his wrath. To their case alone, that of the wicked even on
earth can be compared. But the case of rebellious sinners here, is, if
possible, more revolting. Sinners under condemnation receive outward
good here, designed to lead them to repentance. All the good diffused
around, comes through the arrangements of a gracious covenant. They
receive temporal good themselves indirectly from a covenant on which
they will not take hold. They despise the word of him who ordained that
good the most extensive should come to sinners through that covenant.
Their degradation is extreme. Attempting to go in opposition to all the
arrangements of the Most High, and yet kept in the enjoyment of some
good, and in the prospect of the greatest, they are an anomaly in the
universe. They confederate with one another, but against God. They will
not take Him into their counsels. They are, therefore, destitute of his
favour, and of all the honour of co-operating with him. The change to
which, by sin, they subjected themselves, is more humbling than that
produced on any other class of creatures, even on fallen angels
themselves; for these resist not offers of mercy. The inanimate creation
responds to God's command. He enjoins, and it obeys. There the Divine
mandate has the sure counterpart of obedience. In the world of unfallen
intelligences, the word of the Lord is fulfilled willingly by all. In
the world of perdition, however, it is set at nought. But on earth,
where benefits are dispensed, it is spurned by the wicked also. The
twofold curse of a broken law and covenant pursues sinners, yet they are
invited to escape it; but they will not submit. A covenant of life and
peace is made known. Its blessings great and precious are freely offered
to them. Yet they cherish the enmity of their hearts against God, and
they will not yield. With no sinless creature of God have they
communion. They are voluntarily alone in the universe, at war with all
God's creatures, and lowest among them. They are most unworthy. Every
arrangement of his providence tends to restore them to his favour.
Neglecting the duty of Covenanting, they set all these at nought. The
beasts that perish are not degraded, but these are. They are worthy to
be ranked with apostate angels. In the rage of their rebellion, they are
bent on enduring all the terrors of a broken law and covenant in the
place of final woe. Let not sinners persevere in their obstinacy. Even
yet, there is good largely offered to them, which, if they accept it,
they will abundantly receive.

FOOTNOTES:

[456] Gen. i. 27.

[457] Eccl. vii. 29.

[458] Gen. ii. 16, 17.

[459] Ps. cxi. 9.

[460] Rom. viii. 7.

[461] John v. 40.

[462] Ps. lxxiii. 28.

[463] Is. xlii. 18.

[464] Ps. lxxxv. 8.

[465] Mic. vii. 7.

[466] Ps. iv. 2.

[467] Is. lvi. 6.

[468] Tit. i. 15.

[469] Heb. ix. 14.

[470] Ps. lxxxi. 11.

[471] Phil. ii. 13.

[472] 1 Tim. i. 9.

[473] Jer. li. 25, 26.

[474] Rev. xviii. 21.

[475] 2 Cor. iv. 13.

[476] Ps. li. 13.

[477] Mark ix. 50.

[478] Col. iv. 6.




CHAPTER VIII.

COVENANTING ACCORDING TO THE PURPOSES OF GOD.


Since every revealed purpose of God, implying that obedience to his law
will be given, is a demand of that obedience, the announcement of his
Covenant, as in his sovereignty decreed, claims, not less effectively
than an explicit law, the fulfilment of its duties. A representation of
a system of things pre-determined in order that the obligations of the
Covenant might be discharged; various exhibitions of the Covenant as
ordained; and a description of the children of the Covenant as
predestinated to peculiar privileges and services, make that
announcement; and consequently, preferring the claim of submission to
covenant requirements, urge, not less than to the others of these
requisitions, a dutiful regard to the exercise of solemn Covenanting.

Many things in creation and providence were appointed for this, as well
as for other ends, that men might make and fulfil solemn vows to God.
The work of creation itself is cited to lead men to acts of religious
homage. "The Lord is a great God, and a great King above all gods. In
his hand are the deep places of the earth; the strength of the hills is
his also. The sea is his, and he made it; and his hands formed the dry
land. O come, let us worship and bow down: let us kneel before the Lord
our Maker. For he is our God; and we are the people of his pasture, and
the sheep of his hand."[479] The work of creation was performed, that
on earth a people might be sustained to serve the Lord. "They shall be
ashamed, and also confounded, all of them: they shall go to confusion
together that are makers of idols. But Israel shall be saved in the Lord
with an everlasting salvation: ye shall not be ashamed nor confounded
world without end. For thus saith the Lord that created the heavens, God
himself that formed the earth, and made it; he hath established it, he
created it not in vain, he formed it to be inhabited; I am the Lord, and
there is none else."[480] In anticipation of bestowing good on his
people, even during their continuance on earth, the Surety of sinners,
when the creation of all things was decreed, rejoiced. "The Lord
possessed me in the beginning of his way, before his works of old. I was
set up from everlasting, from the beginning, or ever the earth was."
"When he prepared the heavens, I was there: when he set a compass upon
the face of the depth: when he established the clouds above: when he
strengthened the fountains of the deep: when he gave to the sea his
decree, that the waters should not pass his commandment: when he
appointed the foundations of the earth: then I was by him, as one
brought up with him; and I was daily his delight, rejoicing always
before him; rejoicing in the habitable part of his earth; and my
delights were with the sons of men."[481] Hence of them as the heirs of
a comprehensive Covenant blessing, it is said in language in substance
not unfrequently occurring, "The meek shall inherit the earth, and shall
delight themselves in the abundance of peace."[482] God's covenant with
every living creature, revealed to Noah, was an appointment to confer
the means of life on men in order to the attainment of the end of their
creation. Other arrangements, conducive to the same object, are thus
described,--"He shall deliver thee in six troubles; yea, in seven there
shall no evil touch thee. In famine he shall redeem thee from death; and
in war from the power of the sword. Thou shalt be hid from the scourge
of the tongue; neither shalt thou be afraid of destruction when it
cometh. At destruction and famine thou shalt laugh: neither shalt thou
be afraid of the beasts of the earth. For thou shalt be in league with
the stones of the field; and the beasts of the field shall be at peace
with thee. And thou shalt know that thy tabernacle shall be in
peace."[483] That the land of Canaan was granted to the Israelites, not
merely by promise, but by a sovereign decree, is implied in the words,
"Neither will I any more remove the foot of Israel from out of the land
which I have appointed for your fathers; so that they will take heed to
do all that I have commanded them."[484] Israel, fallen from the service
of the Lord, is thus addressed,--"And it shall be at that day, saith the
Lord, that thou shalt call me Ishi (my husband), and shalt call me no
more Baali. For I will take away the names of Baalim out of her mouth,
and they shall no more be remembered by their name." Protection, as
ordained in connection with their being taken into covenant with God, is
thus promised,--"And in that day will I make a covenant for them with
the beasts of the field, and with the fowls of heaven, and with the
creeping things of the ground: and I will break the bow, and the sword,
and the battle, out of the earth, and will make them to lie down safely.
And I will betroth thee unto me for ever; yea, I will betroth thee unto
me in righteousness, and in judgment, and in loving-kindness, and in
mercies: I will even betroth thee unto me in faithfulness; and thou
shalt know the Lord." Support, too, as in like manner provided for
them--crying unto the Lord for the supply of their wants, is
promised,--"And it shall come to pass in that day, I will hear, saith
the Lord, I will hear the heavens, and they shall hear the earth; and
the earth shall hear the corn, and the wine, and the oil; and they shall
hear Jezreel." And not merely reclaimed Israel, but the Gentiles, as by
sovereign ordination interested in all their outward and spiritual
blessings, are objects of the promise,--"And I will sow her unto me in
the earth; and I will have mercy upon her that had not obtained mercy;
and I will say to them which were not my people, Thou art my people; and
they shall say, Thou art my God."[485]

Secondly. The covenant of God, as ordained by him, manifests that the
exercise of vowing unto him was also ordained. That was appointed. In
statements regarding the sovereign arrangements of providence is this
taught. These were brought into view, and their continuance promised, in
the covenant made with Noah. In that covenant it was secured that the
waters of another flood should not overflow the earth. In that too it
was promised, that summer and winter, seed-time and harvest, should not
cease. The covenant, therefore, as well as these ordinances, its
results, was ordained. And accordingly was ordained, all connected with
its dispensations. From the use of a term employed in prophecy in
reference to the waters of the sea, this, moreover, appears. "Fear ye
not me? saith the Lord: will ye not tremble at my presence, which have
placed the sand for the bound of the sea, by a perpetual decree, that it
cannot pass it."[486] The term here rendered _placed_, in this passage
means _appointed_; and in the two following passages is applied to the
covenant. The statement, "He appointed a law in Israel,"[487] hence
declares the institution of his law as a decree. And the demands of the
covenant being those of the law, even as his law, the covenant it
intimates as ordained, not merely by his high authority, but according
to his sovereign will. And thus too are expounded David's last
words,--"He hath made with me," or rather _appointed for me_, "an
everlasting covenant, ordered in all things and sure,"[488] as
intimating not merely his cleaving to God's covenant, but his
recognition of that covenant as according to his good pleasure, in all
things decreed.

That covenant was established. "God said unto Noah, This is the token of
the covenant, which I have established between me and all flesh that is
upon the earth."[489] In such terms--literally applicable to intelligent
and moral beings--but in figure transferable to the lower creation too,
God spake of good intended for living creatures of every kind. That all
the latter could apprehend his benevolent purposes, the words cannot
intimate, but they do declare that by a beneficent ordination he had
made provision for all. The beasts of the field, and the fowls of
heaven, in common with man, enjoy the benefits of an animal life. With
him they are subjected to the operation of causes acting according to
the sovereign purposes of God, and with him, they are employed by the
Lord of all in their varied spheres to fulfil his will. But he, by his
great Creator, favoured highly above them, is called to obedience in a
way to them unknown. Yet not less determinate than the laws and
dispositions of the material world are all His arrangements, especially
his covenant provisions made with regard to man. The lower creatures of
God, though they know him not, obey his word. Moral agents on earth are
subject wholly to his control. The decrees of his providence affect his
intelligent and moral creatures not less than those that know not to
resolve. All things continue according to his ordinances--the material
creation and his immortal offspring. His statutes bind the heavens and
the earth; and by his appointment, the relations unto him into which men
are brought, are constituted and sustained. Whatever may be the
character of a solemn covenant with him, to his appointment it is due,
and by his will continues.

If to them that fear God will be verified the declaration, "Thou shalt
decree a thing, and it shall be established unto thee,"[490] will not
all his own holy purposes stand? And was not all that he
established--was not the covenant which he established, decreed? His
purposes and their fulfilment are alike sure. "There are many devices in
a man's heart; nevertheless, the counsel of the Lord, that shall
stand."[491] To some who had disregarded his covenant were directed his
words,--"Because ye have said, we have made a covenant with death, and
with hell are we at agreement: when the overflowing scourge shall pass
through, it shall not come unto us: for we have made lies our refuge,
and under falsehood have we hid ourselves. Therefore, thus saith the
Lord God, ... The hail shall sweep away the refuge of lies, and the
waters shall overflow the hiding-place. And your covenant with death
shall be disannulled, and your agreement with hell shall not stand." But
revealing the Mediator of his covenant, and, consequently, making known
that covenant, as to obtain, instead of the covenant with death, which
was to be swept away, at the same time he says, "Behold, I lay in Zion
for a foundation, a stone, a tried stone, a precious corner stone, a
sure foundation: he that believeth shall not make haste. Judgment also
will I lay to the line, and righteousness to the plummet." Regarding
both the threatening and the promise, are his words,--"This also cometh
forth from the Lord of hosts, which is wonderful in counsel and
excellent in working."[492] And may there not also be applied to both
his own averment,--"The Lord of hosts hath sworn, saying, Surely as I
have thought, so shall it come to pass; and as I have purposed, so shall
it stand."[493]

The covenant was commanded. When God said, "I have made the earth, and
created man upon it: I, even my hands, have stretched out the heavens,
and all their host have I commanded," He spake of that omnipotent word
by which he commanded all their hosts, at least into existence. And,
accordingly, we are to understand the testimony, "He hath commanded his
covenant for ever,"[494] as implying not merely that it should endure
for ever, but that to his almighty mandate are its origin and
continuance due. This the Psalmist celebrates when he sings of Zion,
"There the Lord commanded the blessing, even life for evermore."[495]
And this, too, in addressing the children of Zion, and the God of Zion,
he records. "Thy God hath commanded thy strength: strengthen, O God,
that which thou hast wrought for us."[496] In like manner, are the
blessings of that covenant thus announced:--"The Lord shall command the
blessing upon thee in thy storehouses, and in all that thou settest
thine hand unto; and he shall bless thee in the land which the Lord thy
God giveth thee." And is thus declared, that obedience to its
requirements was ordained, "He hath remembered his covenant for ever,
the word which he commanded to a thousand generations: which covenant he
made with Abraham, and his oath unto Isaac; and confirmed the same unto
Jacob for a law, and to Israel for an everlasting covenant." By
the Lord of all, obedience to his law is enjoined. But what is
requisite that duty be performed, is from him. And all needful aid he
ordained. His law exhibits what he demands. The allotments of his
providence illustrate the necessity of submission to him; and the
pre-determinations of his will secure the services which he accepts.
His laws are perfect. With the arrangements of his providence they
harmonize. On the absolute perfection of his nature they are founded.
All who obey them declare their approval of his purpose. To encourage
such, his purposes are revealed. Because his covenant was commanded, it
was made known. Its revelation, with its other provisions, leads to the
attainment of its end. And it shall continue. Its benefits will be
confessed, and its obligations respected and fulfilled. Contemplating
its demands as promulgated by the authority of God, these they will
endeavour to satisfy in accordance with his sovereign decrees. The
wicked disobey his commandments, but cannot alter the determination of
his will. The others make not the purposes of God the rule of duty, but
endeavouring to fulfil his revealed will, they are employed with honour
to execute his counsel. "Let all the earth fear the Lord; let all the
inhabitants of the world stand in awe of him. For he spake, and it was
done; he commanded, and it stood fast." "The counsel of the Lord
standeth for ever, the thoughts of his heart to all generations. Blessed
is the nation whose God is the Lord; and the people whom he hath chosen
for his own inheritance."[497]

And the covenant of God stands according to a sovereign decree. In
virtue of his high authority the Lord imposed the regulations of his
material and intelligent kingdoms, and the laws by which his moral
creatures are governed. Hence, terms strictly applicable only to the
government of the one, are metaphorically applied to the control of the
other. And his dispensations to some are employed as symbols of his
operations towards the rest. Thus, in language primarily used in
reference to the firmness or security of a building, his word, and,
consequently, his covenant, the arrangements of which it embodies, are
represented as decreed. "Concerning thy testimonies, I have known of old
that thou hast founded them forever."[498] As ordained or decreed, to
the appointments of the material universe it is compared. "Thus saith
the Lord, If ye can break my covenant of the day, and my covenant of the
night, and that there should not be day and night in their season; then
may also my covenant be broken with David my servant, that he should not
have a son to reign upon his throne; and with the Levites the priests,
my ministers."--"Thus saith the Lord, If my covenant be not with day and
night, and if I have not appointed the ordinances of heaven and earth;
then will I cast away the seed of Jacob, and David my servant."[499] And
especially is that true religion through which covenant engagements are
made and kept, according to God's decree. "Where shall wisdom be found?
and where is the place of understanding?"--"God understandeth the way
thereof, and he knoweth the place thereof." "When he made a decree for
the rain, and a way for the lightning of the thunder; then did he see
it, and declare it; he prepared it, yea, and searched it out. And unto
man he said, Behold, the fear of the Lord, that is wisdom; and to depart
from evil is understanding."[500] Were the rain, and the lightning, and
the thunder decreed? Then no less was decreed "the fear of the Lord." To
vow unto the Lord was to manifest that fear. "Thou shalt fear the Lord
thy God, and serve him, and shalt swear by his name."[501] And hence,
also, not less than every other effect of that true wisdom which
consists in the fear of the Lord, and of that understanding which is to
depart from evil, was ordained the service of vowing and swearing to
him.

Thirdly. A people were foreordained to make solemn vows unto God.
Representations are given of his people as formed for his service.
According to some of these, the expression, to form, means to fashion,
or to bring into existence. "I will say to the north, give up; and to
the south, keep not back: bring my sons from far, and my daughters from
the ends of the earth; even every one that is called by my name: for I
have created him for my glory, I have formed him; yea, I have made him."
"This people have I formed for myself; they shall shew forth my
praise."[502] "Remember these, O Jacob and Israel; for thou art my
servant: I have formed thee; thou art my servant."[503] And hence,
because whatever is formed, is formed according to God's purpose, his
servants, to his service in all its parts, were foreordained by him. But
besides, the meaning of the said expression, cannot, even in the
foregoing passages, nor in others, be limited to its literal import. It
is employed to intimate that God pre-determined what his enemies should
accomplish. "Hast thou not heard long ago, how I have done it; and of
ancient times, that I have formed it? now have I brought it to pass,
that thou shouldest be to lay waste defenced cities into ruinous
heaps."[504] In reference to a Covenant people to be continued to
discharge their peculiar duties, and to provisions of grace, described
in terms most beauteous, it is applied.[505] "Thus saith the Lord, the
maker thereof, the Lord that formed it, to establish it; the Lord is his
name."[506] And since the purposes of God secure their fulfilment, and
so his arrangements concerning his people secure their creation,
regeneration, and continued support, does not the expression, kindred to
others, "Thus saith the Lord that made thee, and formed thee from the
womb, which will help thee; fear not, O Jacob, my servant," explicitly
advert to them as predestinated to obedience, and especially the
obedience thus described, "One shall say, I am the Lord's; and another
shall call himself by the name of Jacob; and another shall subscribe
with his hand unto the Lord, and surname himself by the name of
Israel"?[507] Reasonings on the sovereignty of God exercised in setting
apart a limited number to the benefits of salvation, illustrate and
assert the truth. "Nay but, O man, who art thou that repliest against
God? Shall the thing formed say to him that formed it, Why hast thou
made me thus? Hath not the potter power over the clay, of the same lump,
to make one vessel unto honour, and another unto dishonour? What if God,
willing to show his wrath, and to make his power known, endured with
much long-suffering the vessels of wrath fitted to destruction: and that
he might make known the riches of his glory on the vessels of mercy,
which he had afore prepared unto glory, even us, whom he hath called,
not of the Jews only, but also of the Gentiles."[508] In such terms is
God described as not merely having created all things, but as having
predestinated some to eternal life, and decreed that others should be
left to perish. The mode of expression embodying the image of the potter
agrees with the words of the Old Testament Scriptures,--"Surely your
turning of things upside down shall be esteemed as the potter's clay:
for shall the work say of him that made it, he made me not? or shall the
thing framed (formed) say of him that framed (formed) it, he had no
understanding?"[509] What is taught by the use of such language must
therefore be implied in those declarations of the prophets, where
corresponding terms are employed. In the language of the Old Testament,
the potter is literally, he who forms. According to the Apostle, the
potter symbolizes him who predestinates. Hence, since, as in the
words,--"Woe unto him that striveth with his Maker! Let the potsherd
strive with the potsherds of the earth. Shall the clay say to him that
fashioneth (formeth) it, what makest thou? or thy work, he hath no
hands,"[510] he is compared to the potter, He is to be recognised as the
sovereign Disposer of the final conditions of all. And forasmuch as, at
a given period, concerning the existing house of Jacob, framed by him,
he says in regard to their descendants, also formed by him, "But when he
seeth his children, the work of mine hands, in the midst of him, they
shall sanctify my name, and sanctify the Holy One of Jacob, and shall
fear the God of Israel,"[511] depicting all of them in the character of
those who avouch him to be their God, the true Israel he acknowledges as
formed for, or set apart to, that high distinction by himself; and that
the Apostle had this in view, his quotations from the prophets here
given declare. It was of a people who should be objects of this promise,
"And it shall be at that day, saith the Lord, that thou shalt call me
Ishi, and shalt call me no more Baali,"[512] and on whom the privileges
thereafter described should be conferred, that was predicted the
blessedness, "I will call them my people, which were not my people; and
her beloved, which was not beloved. And it shall come to pass that in
the place where it was said unto them, Ye are not my people; there shall
they be called the children of the living God."[513] It is of those, to
whom Covenanting[514] with God, refers the promise, "The remnant of
Israel, and such as are escaped of the house of Jacob, shall no more
again stay upon him that smote them; but shall stay upon the Lord, the
Holy One of Israel, in truth. The remnant shall return, even the remnant
of Jacob, unto the mighty God,"[515] that Esaias also crieth, "Though
the number of the children of Israel be as the sand of the sea, a
remnant shall be saved."[516] And it was of those who, heirs of
Abraham's faith, which was counted to him for righteousness, were, as he
was, taken into covenant with God, and like whom none remained in the
cities of the plain when these were overthrown, that "Esaias said
before, Except the Lord of Sabaoth had left us a seed, we had been as
Sodoma, and been made like unto Gomorrha."[517]

The Covenant people of God are an appointed people. Even as a law was
appointed in Israel; even as an everlasting Covenant, ordered in all
things and sure, was appointed; so were they. "And who, as I, shall
call, and shall declare it, and set it in order for me, since I
appointed the ancient people? and the things that are coming, and shall
come, let them shew unto them."[518] The same term, denoting to appoint,
in each of the three cases is used. It is used in original of the
passage, "He gave (appointed) to the sea his decree;" and in this
acceptation of it signifies, in sovereignty to ordain. The ancient
people included first the people of Israel;[519] and they are the
Covenant people of all nations, and of every age, members of that church
whose date is of ancient days. By the prophet who speaks of their
appointment, their practice as Covenanters vowing to the Lord, in a
familiar passage is explicitly described.[520] From others it may be
concluded. Many evils overtook apostate Israel. "The earth mourneth, and
fadeth away; the world languisheth, and fadeth away; the haughty people
of the earth do languish. The earth also is defiled under the
inhabitants thereof, because they have transgressed the laws, changed
the ordinance, broken the Everlasting Covenant. Therefore hath the curse
devoured the earth, and they that dwell therein are desolate." But to
many, good was to follow. And if, for the neglect of making and keeping
Covenant engagements, such calamities were poured out, will not a strict
regard to these duties be paid when desolations shall cease, and there
shall have arrived the time, "when the Lord of hosts shall reign in
mount Zion, and in Jerusalem, and before his ancients gloriously."[521]
Many were appointed or left to disobedience and condemnation. And were
not others appointed to obedience and life? Of the former, the Apostle
Peter writes,--"But unto them which be disobedient, the stone which the
builders disallowed, the same is made the head of the corner, and a
stone of stumbling, and a rock of offence, even to them which stumble at
the word, being disobedient: whereunto also they were appointed." But to
the others, in terms certainly implying, that to every privilege and
duty of the Covenant they were no less--yea, assuredly appointed, He
says, "Ye also, as lively stones, are built up a spiritual house, an
holy priesthood, to offer up spiritual sacrifices, acceptable to God by
Jesus Christ. Wherefore also it is contained in the scripture, Behold, I
lay in Sion a chief corner stone, elect, precious: and he that believeth
on him shall not be confounded. Unto you therefore which believe he is
precious." The chief corner stone laid in Sion is presented as aground
of trust, instead of the Covenant with death and hell which should not
stand. All founded on him are therefore a Covenant people, and hence, in
that character, they were appointed. And hence, in terms from the Old
Testament, bearing on Covenant relations and duties, he continues his
address, "But ye are a chosen generation, a royal priesthood, an holy
nation, a peculiar people; that ye should shew forth the praises of him
who hath called you out of darkness into his marvellous light: which in
time past were not a people, but are now the people of God: which had
not obtained mercy, but now have obtained mercy."[522]

The people of God, as a Covenant people, were written in the book of
life. Of the holy Jerusalem the Spirit testifies, "There shall in no
wise enter into it anything that defileth, neither whatsoever worketh
abomination, or maketh a lie: but they which are written in the Lamb's
book of life."[523] Whosoever enters therein, therefore, will not rank
among those who, refusing to act as the children of the Covenant, are
denominated the uncircumcised and the unclean. Concerning the beast, it
is said, "All that dwell upon the earth shall worship him, whose names
are not written in the book of life of the Lamb slain from the
foundation of the world."[524] The sin of those is idolatry. Hence,
neither are written in the book of life any others, who impenitently
refraining from the obedience of a covenant people, virtually persevere
in the service of any idols, till death arrests them. It was to Israel
as a people who had voluntarily in covenant dedicated themselves to his
service, that was addressed the message, "Thus saith the Lord, I
remember thee, the kindness of thy youth, the love of thine espousals,
when thou wentest after me in the wilderness, in a land that was not
sown. Israel was holiness unto the Lord."[525] And applicable to all
who, such as they were, being in covenant are sanctified, is the
promise, "And it shall come to pass, that he that is left in Zion, and
he that remaineth in Jerusalem, shall be called holy, even every one
that is written among the living in Jerusalem."[526] The saints of God
are come "to the general assembly and church of the first-born, which
are written in heaven;" but they are also come to "Jesus, the mediator
of the new covenant, and to the blood of sprinkling, that speaketh
better things than that of Abel." And according to their distinguished
destination they endeavour to reduce to practice the exhortation,
"Wherefore we, receiving a kingdom which cannot be moved, let us have
grace, whereby we may serve God acceptably with reverence and godly
fear."[527]

The Covenant people of God are an elect people. They were chosen to be
separated from the wicked and from their works. Thus Israel were
separated from the heathen. Thus all who believe are separated from
those that know not nor obey the Lord. "Thou art an holy people unto the
Lord thy God: the Lord thy God hath chosen thee to be a special people
unto himself, above all people that are upon the face of the
earth."[528] "Thou shalt fear the Lord thy God, and serve him, and shalt
swear by his name. Ye shall not go after other gods, of the gods of the
people which are round about you."[529] The answer of God to the
lamentation of Elijah concerning the defection of Israel, is applied to
believers of New Testament times, as a people in covenant chosen from
the wicked. "God hath not cast away his people which he foreknew. Wot ye
not what the scripture saith of Elias? how he maketh intercession to God
against Israel, saying, Lord, they have killed thy prophets, and digged
down thine altars: and I am left alone, and they seek my life. But what
saith the answer of God unto him? I have reserved to myself seven
thousand men, who have not bowed the knee to the image of Baal. Even so
then at this present time also, there is a remnant according to the
election of grace."[530] The apostle does not quote the words of the
prophet,--"The children of Israel have forsaken thy covenant;"[531] but
he states the evidence for the fact which these words announce, "They
have killed thy prophets, and digged down thine altars." The seven
thousand who had not bowed the knee to the image of Baal, were steadfast
in God's Covenant. All believers are so. As thus steadfast, all of them
in every time are a remnant, according to the election of grace.

The people of God were chosen in Christ before the foundation of the
world. Hence a visible church was erected therein. Hence Israel, as a
people, were endowed with peculiar privileges. Hence the ordinances of
Divine grace are dispensed in every age. But all are not elect who wait
on the institutions of religion. Israel was chosen from among the
heathen; but all of them were not chosen in Christ. The members of the
visible church, by profession, are separated from the world; but all of
them do not enjoy the privileges, and do not discharge the duties of
God's elect. All are not Israel who are of Israel. When the Lord entered
into covenant with his people Israel, he chose them from among
idolaters. He did so because of his choice of them from everlasting. Why
the Lord will have mercy on Jacob, and will yet choose Israel, is, that
he chose them from eternity. And the Lord will have mercy on the
Gentiles as a covenant people, set apart from the wicked, according to
his eternal sovereign good will. "The Lord did not set his love upon
you, nor choose you, because ye were more in number than any people; for
ye were the fewest of all the people; but because the Lord loved
you.--"[532] "Israel hath not obtained that which he seeketh for; but
the election hath obtained it, and the rest were blinded."[533] When
Paul and Barnabas preached at Antioch in Pisidia, the Jews spake against
those things which were spoken by Paul, contradicting and blaspheming.
These apostles thereupon expressed their resolution to turn to the
Gentiles. And their warrant they declare, "For so hath the Lord
commanded us, saying, I have set thee to be a light of the Gentiles,
that thou shouldest be for salvation unto the ends of the earth." Nor
was he, who, that he might be a light of the Gentiles, was given for a
covenant of the people,[534] then preached in vain. "When the Gentiles
heard this, they were glad, and glorified the word of the Lord: and as
many as were ordained to eternal life believed."[535]

The people of God were elected to covenant obedience. Israel were
frequently represented both as his _elect_ and as his _servants_. "For
Jacob, my servant's sake, and Israel mine elect, I have even called thee
by thy name."[536] The elect are spoken of as formed and ordained to
good works. "For we are his workmanship, created in Christ Jesus unto
good works, which God hath before ordained that we should walk in them."
And those good works include the keeping of the covenant, by Covenanting
and fulfilling the engagements made. "Wherefore, remember, that ye being
in time past Gentiles in the flesh, who are called uncircumcision by
that which is called the circumcision in the flesh made by hands; that
at that time ye were without Christ, being aliens from the commonwealth
of Israel, and strangers from the covenants of promise, having no hope,
and without God in the world: but now in Christ Jesus, ye who sometimes
were far off, are made nigh by the blood of Christ."[537] The saints are
described as "elect--unto obedience and sprinkling of the blood of Jesus
Christ."[538] As the sprinkling of blood, signifying the application of
the efficacy of Christ's death by the Spirit of God, was wont to
accompany the exercise of Covenanting by sacrifice, so, under the last
dispensation, the obedience of the people of God, according to election,
is to spring from their acceptance of Christ and his benefits, and
dedication to God in the various acts of personal and social
Covenanting. Finally, they are introduced at once as his witnesses, his
servant, and his chosen. "Ye are my witnesses, saith the Lord, and my
servant whom I have chosen."[539] They were therefore chosen to serve
him, by vowing and swearing to him in secret, by testifying to his
truths by oath before the world, and by adhering faithfully to his
testimony.

The people of God were elected to privileges that can be enjoyed only by
those in covenant with him. Theirs is the heavenly calling; and this
they enjoy, "that the purpose of God, according to election, might
stand, not of works, but of him that calleth."[540] All the saints being
called, and chosen, and faithful, Abraham had been a partaker of this
calling when God delivered to him the command to leave his native land,
which the patriarch obeyed. That effectual call led him to obey the
special mandate to go forth to Canaan, and to believe the precious
promise that had been made to him. When the Covenant of God was
established with him by that call, he laid hold upon it, testifying to
his acquiescence in it, by believing in the Lord, by sacrificing unto
him, and by receiving circumcision as a covenant sign. And that, as the
promise of that covenant was to the Jews who were called, so its
seasonable duties, and consequently the exercise of engaging to it, were
incumbent upon them, appears from the record of the specially momentous
day of Pentecost. Manifestly keeping in view the Covenant, by
inculcating on the people a regard to baptism--its sign, "Peter said
unto them, repent, and be baptised every one of you in the name of Jesus
Christ, for the remission of sins, and ye shall receive the gift of the
Holy Ghost. For the promise is unto you, and to your children, and to
all that are afar off, even as many as the Lord our God shall
call."[541] Not merely to the Jews was its precious promise of the
"seed," Christ, but to the Gentiles also. And faith in him, and the duty
of keeping and of entering into covenant with him, under the latter
dispensation, are obligatory on all. "The Scripture, foreseeing that God
would justify the heathen through faith, preached before the gospel unto
Abraham, saying, In thee shall all nations be blessed. So then they
which be of faith are blessed with faithful Abraham."[542] And the
gospel is preached, that men receiving the external call may be called
effectually, and thus brought to receive the promise, and fulfil the
duties required. Like the Israelites, who, after His manifestation in
the flesh, believed in Jesus, all the people of God feel and acknowledge
their covenant obligations, that they should show forth the praises of
Him who hath called them out of darkness into his marvellous light. To
the condition of a people keeping covenant, the seed of Jacob yet to be
reclaimed, as chosen of God will be called. "Blindness in part is
happened to Israel, until the fulness of the Gentiles be come in. And so
all Israel shall be saved: as it is written, There shall come out of
Sion the Deliverer, and shall turn away ungodliness from Jacob: for
this is my covenant unto them when I shall take away their sins. As
concerning the gospel, they are enemies for your sakes: but as touching
the election, they are beloved for the fathers' sakes. For the gifts and
calling of God are without repentance."[543] And all whom he had before
prepared unto glory, even those whom he hath called, not of the Jews
only, but also of the Gentiles, as a people in covenant acting faith on
Christ will lay hold on the covenant promise. "For this cause he is the
mediator of the new testament (covenant), that by means of death, for
the redemption of the transgressions that were under the first testament
(covenant), they which are called might receive the promise of eternal
inheritance."[544]

To the elect people of God belongs the blessing of justification. "Whom
he did predestinate, them he also called: and whom he called, them he
also justified."[545] Abraham believed God, and it was counted unto him
for righteousness. It was when, in the exercise of Covenanting, he
accepted of the promise of God, that he was thus blessed. All who
believe are the children of Abraham, and, being in covenant, are, by
being justified, blessed with him. "In the Lord shall all the seed of
Israel be justified, and shall glory." They are those concerning whom
the Lord hath sworn, saying, "Unto me every knee shall bow, every tongue
shall swear. Surely, shall one say, In the Lord have I righteousness and
strength."[546] The Lord Jesus, exalted a Prince and a Saviour, is made
of God unto his people, righteousness. Being justified by faith, they
have the covenant blessing of peace with God, through Christ. And to the
glory of the Redeemer, and to the manifestation of the solemn covenant
relations to God in which they stand, making mention of his
righteousness, they will vow and swear to him. Under the auspicious
reign of Messiah, seated at God's right hand, the people of Israel,
restored to their own land, will do so. "In his days Judah shall be
saved, and Israel shall dwell safely; and this is his name whereby he
shall be called, The Lord our Righteousness. Therefore, behold, the days
come, saith the Lord, that they shall no more say, The Lord liveth,
which brought up the children of Israel out of the land of Egypt; but,
The Lord liveth, which brought up, and which led the seed of the house
of Israel out of the north country, and from all countries whither I had
driven them."[547] And this duty the Gentile nations also shall perform.
"Thou shalt swear, The Lord liveth, in truth, in judgment, and in
righteousness; and the nations shall bless themselves in him, and in him
shall they glory."[548]

The Lord hath chosen his people to the adoption of sons. "Having
predestinated us unto the adoption of children by Jesus Christ to
himself, according to the good pleasure of his will."[549] In that
character they individually, and also in a social capacity, vow to the
Lord, and keep his covenant. To manifest that that relation recognises
the necessity of self-dedication unto him, he says to each one called to
his service, "My son, give me thine heart."[550] That Israel might be
led into the wilderness, and thence to Canaan, not merely to give
continual obedience to his law, but at certain seasons, as a people, to
enter into solemn covenant with God, Pharaoh had addressed to him the
message, "Thus saith the Lord, Israel is my son, even my first-born: and
I say unto thee, let my son go, that he may serve me."[551] In terms
which describe the everlasting covenant between the Father and the
Surety of sinners, the covenant of royalty which God made with David is
also commemorated.[552] In that covenant Solomon was interested, and,
standing in such a relation, was the object of the promise, "I will be
his father, and he shall be my son."[553] Jacob, described as the Lord's
servant, and Israel as his elect, and who are represented as vowing and
swearing to the Lord, are acknowledged as his sons. "Thus saith the
Lord, the Holy One of Israel, and his Maker, Ask me of things to come
concerning my sons, and concerning the work of my hands command ye
me."[554] Israel, by falling into idolatry, manifestly disregarding the
solemn covenant obligations that had descended upon them, were reminded
of their sin, by a representation of that filial relation to God in
which their fathers stood, but to which many, notwithstanding their
professions, through unbelief, never attained. "When Israel was a child,
then I loved him, and called my son out of Egypt. As they called them,
so they went from them: they sacrificed unto Baalim, and burned incense
to graven images."[555] In the character of his sons, will Israel be
reclaimed from their apostacy, and voluntarily enter into solemn
engagements with God as his covenant people. "They shall come with
weeping, and with supplications will I lead them: I will cause them to
walk by the rivers of waters in a straight way, wherein they shall not
stumble; for I am a Father to Israel, and Ephraim is my
first-born."[556] In the character of children, too, they shall enjoy
the benefits of God's covenant;[557] and, like them, all the chosen of
God will hear his gracious invitation, "Return, ye backsliding children,
and I will heal your backsliding;" and with them cheerfully coming
under obligation to serve him, they will say, "Behold, we come unto
thee; for thou art the Lord our God."[558] Both Jews and Gentiles are
interested in the apostle's declaration, "Ye are all the children of God
by faith in Christ Jesus.... And if ye be Christ's, then are ye
Abraham's seed, and heirs according to the promise."[559]

The elect people of God are a sanctified people. "We are bound to give
thanks alway to God for you, brethren beloved of the Lord, because God
hath from the beginning chosen you to salvation through sanctification
of the Spirit, and belief of the truth."[560] And as a holy people they
draw near to vow to him. As separated from the heathen, and called to
the service of God, Israel appeared a holy people. Abstaining from
certain practices in which idolaters engaged, they were ceremonially
holy. Under both aspects, they appeared a symbol of the true Israel
among them, and of all else who are sanctified by the Spirit, and
dedicated to the Lord. The people entered into a covenant with the Lord
at Sinai. But that they might be prepared for acceding to it, and for
the accompanying solemnities, they, as a holy people, required to make
progress in sanctification, were previously to be sanctified. "The Lord
said unto Moses, Go unto the people, and sanctify them to-day and
to-morrow."[561] In order to wait upon God, whether making miraculous
displays of his omniscience or power, or manifesting himself in the
dispensation of the ordinances of his grace, the people of Israel were
commanded to sanctify themselves. The place of his gracious presence,
where his people, besides engaging in other exercises, sware in
Covenanting with him, was his sanctuary. His covenant with his people,
as that with Abraham, is a holy covenant. That his people may enter
into covenant renewedly, the Lord himself will sanctify them. His
Sabbath, the sign of his covenant, he gave them, that they might know
this.[562] This they will continue to experience. Many sware by those
that were no gods, but to his own people as swearing by his name he
promises, "Hold thy peace at the presence of the Lord God; for the day
of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath
bid (sanctified) his guests."[563] In this, ruin may be threatened to
his enemies; but in it, certainly, is implied his gracious procedures to
his saints. By the Holy Ghost they are sanctified, that they may
dedicate themselves to God, and thereafter serve him. "Putting you in
mind, because of the grace that is given to me of God, that I should be
the minister of Jesus Christ to the Gentiles, ministering the gospel of
God, that the offering up of the Gentiles might be acceptable, being
sanctified by the Holy Ghost."[564] This offering up or oblation of the
Gentiles, was that urged in these terms,--"I beseech you therefore,
brethren, by the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable
service."[565] And by the blood of the Everlasting Covenant are such set
apart to this. "Wherefore, Jesus also, that he might sanctify the people
with his own blood, suffered without the gate." "By him therefore let us
offer the sacrifice of praise to God continually, that is, the fruit of
our lips, giving thanks to (or confessing) his name. But to do good, and
to communicate, forget not: for with such sacrifices God is well
pleased."[566]

To them belong the benefits of redemption that accompany and flow from
acceptance with God. These are,

Assurance of God's love. All believers may not enjoy this blessing; few
may attain to it in any comforting or satisfactory measure; yet it is
attainable. "He that believeth on the Son of God hath the witness in
himself."[567] "Ourselves also, which have the first-fruits of the
Spirit."[568] "He that loveth me shall be loved of my Father, and I will
love him, and manifest myself to him." "If a man love me, he will keep
my words: and my Father will love him, and we will come unto him, and
make our abode with him."[569] It is provided. It is vouchsafed as a
provision of the Everlasting Covenant. "The secret of the Lord is with
them that fear him; and he will show them his covenant."[570] Those who
enjoy it know that to it they were elected. "Knowing, brethren beloved,
your election of God."[571] And from the invitation to enter upon
eternal life, that will be given to the righteous by the glorious Judge
of all on his high throne, it is manifest that from the days of
eternity, that blessing, preparatory for the final glory, was secured to
them. He will say, "Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world."[572] Among the
benefits introductory to the final glory, which, not less than that
glory, were laid up for them, appears the earnest of the Spirit. "In
whom ye also trusted, after that ye heard the word of truth, the gospel
of your salvation: in whom also, after that ye believed, ye were sealed
with that Holy Spirit of promise, which is the earnest of our
inheritance."[573]

Peace of conscience. It is according to the purpose of God that faith is
exercised. "Unto you it is given in the behalf of Christ,--to believe on
him."[574] And by that faith, through which justification, a fruit
itself of the Divine counsels, is bestowed, and which is in exercise in
Covenanting, peace with God is enjoyed. "Therefore, being justified by
faith, we have peace with God through our Lord Jesus Christ."[575]
Righteousness and peace and joy in the Holy Ghost are all vouchsafed to
the believer; all of them are covenant blessings. The arrangements of
Divine mercy secure righteousness, and therefore all of these. The new
creature, born from above, ranks among the Israel of God, who are by
covenant engaged to his service; and on such the peace of God is
invoked. "For in Christ Jesus neither circumcision availeth any thing,
nor uncircumcision, but a new creature. And as many as walk according to
this rule, peace be on them, and mercy, and upon the Israel of
God."[576] God, in covenant, is the God of peace. Believers say
concerning Christ, "He is our peace."[577] The Covenant of God is a
covenant of peace;--peace of conscience: peace with Himself: peace in
all its manifestations. And that peace, which Christ came to secure,
which he preached, and which he commanded, as his best blessing, to
descend upon his people, proceeded from that counsel whence came all the
displays of God's love--the Counsel of Peace.

Joy in the Holy Ghost. "The kingdom of God is not meat and drink; but
righteousness, and peace, and joy in the Holy Ghost."[578] Every one
that sweareth truly by Him shall rejoice in God, and shall glory.[579]
Joy in God is essential to the exercise properly conducted. Let the
saints testify from their own experience to the perfect correspondence
to their feelings of these words, dictated by his own Spirit,--"I the
Lord love judgment, I hate robbery for burnt-offering; and I will direct
their work in truth, and I will make an everlasting covenant with
them.... I will greatly rejoice in the Lord, my soul shall be joyful in
my God: for he hath clothed me with the garments of salvation, he hath
covered me with the robe of righteousness, as a bridegroom decketh
himself with ornaments, and as a bride adorneth herself with
jewels."[580] Supplication may be made for joy in vowing and swearing by
his name. "Rejoice the soul of thy servant: for unto thee, O Lord, do I
lift up my soul."[581] The Church of God, yea, many nations, are
commanded to rejoice, performing this service. "Sing and rejoice, O
daughter of Zion: for lo, I come, and I will dwell in the midst of thee,
saith the Lord. And many nations shall be joined to the Lord in that
day, and shall be my people: and I will dwell in the midst of thee: and
thou shalt know that the Lord of hosts hath sent me unto thee."[582] On
a solemn occasion, all Judah rejoiced at the oath which they had
sworn.[583] Promises are made, that, engaging in this exercise, many
will rejoice. Those who shall take bold on the Covenant of God will be
joyful in his house of prayer.[584] As he did on a former occasion,[585]
when the Lord turns the captivity of Israel, and takes them into
covenant with himself, he will cause them to rejoice. And the Gentile
nations, in like manner, engaged as they were, shall be filled with joy.
"Now I say that Jesus Christ was a minister of the circumcision for the
truth of God, to confirm the promises made unto the fathers; and that
the Gentiles might glorify God for his mercy; as it is written, For this
cause I will confess to thee among the Gentiles, and sing unto thy
name.... Now the God of hope fill you with all joy and peace in
believing, that ye may abound in hope, through the power of the Holy
Ghost."[586] And the rejoicing thus variously represented is according
to Divine ordination. It is said, "Behold, my servant shall sing for joy
of heart, but ye shall cry for sorrow of heart, and shall howl for
vexation of spirit. And ye shall leave your name for a curse unto my
chosen: for the Lord God shall slay thee, and call his servants by
another name. That he who blesseth himself in the earth, shall bless
himself in the God of truth; and he that sweareth in the earth, shall
swear by the God of truth; because the former troubles are forgotten,
and because they are hid from mine eyes." But concerning these words, as
well as others that precede them, it is said by Him whose Spirit
dictated them, "Behold it is written before me."[587] How elevated is
the rejoicing of God's Covenant people! Theirs is a joy which the world
cannot give nor take away. With it a stranger cannot intermeddle; it is
unspeakable and full of glory! It is the joy of the Lord!

Increase of grace. The Covenant people are a remnant according to the
election of grace.[588] To that grace, therefore, which comes from the
free favour of God they were chosen by him. They are heirs of the grace
of life;[589] and, consequently, in God's purposes, according to his
Covenant, they were set apart to the enjoyment of grace that should be
progressive. They are planted in the house of God, and grow up and
flourish in his courts; and there they still bring forth fruit in old
age. They are the planting of the Lord; and according to his purpose, as
well as to his actual disposal of them and their own engagements to be
for Him, they stand there. Passing towards the heavenly temple, they go
on from strength to strength. In taking hold on him, in vowing and
swearing to him, they do so, and find that the Lord indeed is their
strength. And as they find thus that the Lord ordains strength for
them, they know that he had so ordained at first. To them that fear the
name of the Lord, and accordingly avouch him to be their God, is made
the promise, "But unto you that fear my name shall the Sun of
Righteousness arise with healing in his wings; and ye shall go forth,
and grow up as calves of the stall."[590] That promise, as well as every
other, is due to his immutable counsel.[591] Finally, the command is
given, "Grow in grace, and in the knowledge of our Lord and Saviour
Jesus Christ."[592] To grow in grace is, therefore, co-ordinate with
increase in the knowledge of Christ--even of that knowledge which is
attained to in cleaving to his Covenant. And he himself teaches, that
fitness to do so was provided according to his purpose. "Ye have not
chosen me, but I have chosen you, and ordained you, that ye should go
and bring forth fruit, and that your fruit should remain: that
whatsoever ye shall ask of the Father in my name, he may give it
you."[593]

Perseverance in grace. God's Covenant with his people shall not be
broken. "I will never break my covenant with you."[594] "The Lord will
not cast off his people, neither will he forsake his inheritance."[595]
He will give grace to cleave to it continually. "I will make an
everlasting covenant with them, that I will not turn away from them to
do them good; but I will put my fear in their hearts, that they shall
not depart from me."[596] Believers were given to Christ, and therefore
they cannot be lost. "And I give unto them eternal life; and they shall
never perish, neither shall any man pluck them out of my hand. My
Father, which gave them me, is greater than all; and no man is able to
pluck them out of my Father's hand."[597] Trusting in him, therefore,
his people rejoice to say, "Nevertheless the foundation of God standeth
sure, having this seal, The Lord knoweth them that are his."[598]

And eternal life. This consummation unspeakable is indissolubly
connected with the purpose of God, and the believer's exercises of
adhering to the Covenant. On the promise of eternal life the heirs of it
lay hold in Covenanting; and to this they were chosen. They cleave to
the covenant as an Everlasting Covenant, well ordered in all things and
sure: that is all their salvation, and all their desire. And to that
final salvation they were chosen. "Whom he did predestinate, them he
also called: and whom he called, them he also justified: and whom he
justified, them he also glorified."[599] Who can describe that life? and
who can sufficiently tell of the grace of Him who hath secured it to
men? And who should not feel amazed at the backwardness of sinners to
prepare for it--so free and beneficently offered? Truly the glory of God
is great in his salvation! The redeemed through eternity will find the
glad work of declaring that glory undone. Would that sinners now, by
accepting of the great salvation, would begin here, and finally be
prepared to celebrate with all others of their race redeemed to God,
that glory!

In conclusion. As in every case the purposes of God harmonize with his
precepts, so the manifestation of those in reference to the keeping his
Covenant, unites with express injunctions of his law in urging to
discharge that duty. The law of God conspires with his revealed purposes
to lead the sinner to obedience; and his purposes revealed illustrate
the import of his law. Both consist with his nature. What in his
providence accords with both, at once acknowledges the high claim which
he has upon the willing exertions of men to serve him, and his right to
appoint, independently of a specified statute, what shall be carried
into effect. The law of God is the rule according to which men act; and
that is illustrated by his purposes revealed. His purpose is the rule
according to which he acts, and that is consistent with his law.
Accompanied by the sanction of both, Covenanting is revealed; and not
less than as dictated in his law, it appears, as according to his
purpose, an Ordinance of God.

FOOTNOTES:

[479] Ps. xcv. 3-7.

[480] Is. xlv. 16-18.

[481] Prov. viii. 22, 23. 27-31.

[482] Ps. xxxvii. 11.

[483] Job v. 19-24.

[484] 2 Chron. xxxiii. 8.

[485] Hos. ii. 16-23.

[486] Jer. v. 22.

[487] Ps. lxxviii. 5.

[488] 2 Sam. xxiii. 5.

[489] Gen. ix. 17.

[490] Job xxii. 28.

[491] Prov. xix. 21.

[492] Is. xxviii. 15, 16, 17, 18, 29.

[493] Is. xiv. 24.

[494] Ps. cxi. 9.

[495] Ps. cxxxiii. 3.

[496] Ps. lxviii. 28.

[497] Ps. xxxiii. 8, 9, 11, 12.

[498] Ps. cxix. 152.

[499] Jer. xxxiii. 20, 21, 25. 26.

[500] Job xxviii. 12, 23, 26-28.

[501] Deut. vi. 13.

[502] Is. xliii. 6, 7. 21.

[503] Is. xliv. 21.

[504] Is. xxxvii. 26.

[505] Jer. xxxiii.

[506] Jer. xxxiii. 2.

[507] Is. xliv. 2, 5.

[508] Rom. ix. 20-24.

[509] Is. xxix. 16.

[510] Is. xlv. 9.

[511] Is. xxix. 23.

[512] Hos. ii. 16.

[513] Rom. ix. 25, 26.

[514] Jer. l. 4, 5.

[515] Is. x. 20, 21.

[516] Rom. ix. 27.

[517] Is. i. 9; Rom. ix. 29.

[518] Is. xliv. 7.

[519] Is. xlvii. 6.

[520] Is. xliv. 5.

[521] Is. xxiv. 4, 6, 23.

[522] 1 Pet. ii. 7, 8, 5, 6, 9, 10.

[523] Rev. xxi. 27.

[524] Rev. xiii. 8.

[525] Jer. ii. 2, 3.

[526] Is. iv. 3.

[527] Heb. xii. 23, 24, 28.

[528] Deut. vii. 6.

[529] Deut. vi. 13, 14; see also Ezek. xx. 5-7.

[530] Rom. xi. 2-5.

[531] 1 Kings xix. 10.

[532] Deut. vii. 7, 8.

[533] Rom. xi. 7.

[534] Is. xlii. 6.

[535] Acts xiii. 45-48.

[536] Is. xlv. 4; see also Is. xli. 8, 9; and Ps. cv. 6.

[537] Eph. ii. 10, 11-13.

[538] 1 Pet. i. 2.

[539] Is. xliii. 10.

[540] Rom. ix. 11.

[541] Acts ii. 38, 39.

[542] Gal. iii. 8, 9.

[543] Rom. xi. 25-29.

[544] Heb. ix. 15.

[545] Rom. viii. 30.

[546] Is. xlv. 25, 23, 24.

[547] Jer. xxiii. 6-8.

[548] Jer. iv. 2.

[549] Eph. i. 5.

[550] Prov. xxiii. 26.

[551] Exod. iv. 22, 23.

[552] Ps. lxxxix. 3-28.

[553] 2 Sam. vii. 14.

[554] Is. xlv. 4, 23-25, 11.

[555] Hos. xi. 1, 2.

[556] Jer. xxxi. 9; see also ver. 31-37.

[557] Jer. iii. 18, 19.

[558] Jer. iii. 22.

[559] Gal. iii. 26, 29.

[560] 2 Thess. ii. 13.

[561] Exod. xix. 10.

[562] Exod. xxxi. 13.

[563] Zeph. i. 7.

[564] Rom. xv. 15, 16.

[565] Rom. xii. 1.

[566] Heb. xiii. 12, 15, 16.

[567] 1 John v. 10.

[568] Rom. viii. 23.

[569] John xiv. 21, 23.

[570] Ps. xxv. 14.

[571] 1 Thess. i. 4.

[572] Matt. xxv. 34.

[573] Eph. i. 13, 14; see also 2 Cor. i. 22; v. 5.

[574] Phil. i. 29.

[575] Rom. v. 1.

[576] Gal. vi. 15, 16.

[577] Eph. ii. 14.

[578] Rom. xiv. 17.

[579] Ps. lxiii. 11.

[580] Is. lxi. 8-10.

[581] Ps. lxxxvi. 4.

[582] Zech. ii. 10, 11.

[583] 2 Chron. xv. 15.

[584] Is. lvi. 6, 7.

[585] Neh. xii. 43.

[586] Rom. xv. 8, 9, 13.

[587] Is. lxv. 14, 16, 6.

[588] Rom. xi. 5.

[589] 1 Pet. iii. 7.

[590] Mal. iv. 2.

[591] Heb. vi. 17.

[592] 2 Pet. iii. 18.

[593] John xv. 16.

[594] Judg. ii. 1.

[595] Ps. xciv. 14; see also Is. liv. 9, 10.

[596] Jer. xxxii. 40.

[597] John x. 28, 29.

[598] 2 Tim. ii. 19.

[599] Rom. viii. 30.




CHAPTER IX.

COVENANTING SANCTIONED BY THE DIVINE EXAMPLE.


God's procedure when imitable forms a peculiar argument for duty. That
is made known for many reasons; among which must stand this,--that it
may be observed and followed as an example. That, being perfect, is a
safe and necessary pattern to follow. The law of God proclaims what he
wills men as well as angels to do. The purposes of God show what he has
resolved to have accomplished. The constitutions of his moral subjects
intimate that he has provided that his will shall be voluntarily
accomplished by some of them. His own example presents what must be
willingly done. It affords a complete reason for doing what is besides
variously urged. The law of God is his will diffused among his moral
subjects. His revealed purposes are his determinations to be carried
into effect by means, many of which are beyond the sphere of the willing
endeavours of his creatures. The constitutions of his obedient subjects
are an instrumentality worthy of the glorious moral character of Him
who, though independent of all, acts according to the principles of
eternal rectitude, and who in infinite wisdom can cause immortal beings,
bound by immutable laws, to act so as freely to perform his holy will.
His own example is the direct operation, not of creatures, nor of laws,
nor of dispositions, but of the I AM himself, as the infinite, eternal,
and unchangeable Spirit, presented to the creatures of his power, for
their guidance and direction.

I. God himself has entered into Covenant engagements. The dispensations
of God in Covenant are peculiar to Himself. No change whatever is
produced on him when he transacts with his creatures, or on their
behalf. His relations to them are constituted wholly by his doings that
affect them; He himself is immutable in his being and purposes. When he
acts, he is not moved; when he accepts, no transformation of character
is produced upon him; any new relation in which he stands comes wholly
from the effect accomplished on the creature. He makes known his will,
not as due to the present, but as the same from eternity. He acts in
creation and providence; but his creatures alone are affected. He
becomes engaged to some of them, not by any alteration being produced
upon his views or enjoyments, or state or character, but by the
manifestation of what he is. He accepts of those as united to
Him--viewed by them through his grace as possessed of a certain glorious
character. From eternity his sovereign purposes regarding the salvation
of man, were, but not by any change in the Trinity, or in the Unity of
the Godhead, defined in Covenant.

First. The Eternal Three-in-One entered into confederation in the
Covenant of Redemption. We are warranted from Scripture to receive this
Covenant as a fact. It might not have been; but according to God's will,
it was. The purpose of God to save sinners is from eternity. The
covenant is due to that. In an order of nature wonderful to contemplate,
the former precedes the latter. God willed that the Father should be the
God of grace. God willed that the Son should be the Mediator between God
and men. God willed that the Holy Ghost should dispense his influences
for carrying into effect the purposes of mercy. These purposes stand
from eternity--the fruit of the Divine sovereignty--the conscious
resolutions of the Eternal--the conditions of a sure Covenant. The
reasons for the fulfilment thereof are the sovereign purposes, and the
purposes approved of by each person of the adored Godhead, in an
economic character.

Secondly. God entered into covenant with man in innocence. The Divine
character was made known to the gifted immortal. The will of God
claiming obedience and the offer of definite good were presented before
his mind. He acquiesced, and God was engaged to him and to all his
posterity in covenant. One ground on which He was to bestow the
blessings of the Covenant was his own purpose; His making, before his
creature, and by and before Himself, a promise to confer it, was,
according to the principle of eternal righteousness, the other.

Thirdly. God enters into covenant with men in Christ. He says to
them,--"I am the Lord _thy_ God."[600] Believers are taken into God's
covenant.[601] He made with his people a covenant that shall
endure.[602] All the promises of God are offers made on HIS part to
enter into covenant with sinners. "Now to Abraham and his seed were the
promises made."[603] And, therefore, when these are accepted by men, the
Lord is to them a God in covenant. The Lord hath on some occasions sworn
to his people, and by his oath _made_ a covenant with them.[604] The
Lord brings sinners into the bond of his covenant,[605] and accordingly
makes with them a covenant. And he keeps, and hence he must have
_entered into_, covenant with his people.

Finally. The Lord Jesus on earth illustrated in his practice the duty of
Covenanting. In such a manner as none other than God himself could do,
he gave it recommendation. Possessed of the nature of man, and being
true God, he Covenanted with men, as the Head of the Church of God
himself, and also as a member thereof; and as the Father's servant, in
Covenanting acknowledged Him. He recognised his disciples as his friends
and servants; he spake peace to them, and explicitly Covenanting with
them, saying, "Verily, verily, I say unto you," to them he made precious
promises, which he gave them grace to receive.[606] Waiting on the
ordinances of religion at Jerusalem, about the close of the Old
Testament dispensation, unquestionably along with the people of Israel,
he engaged in various exercises of vowing, and especially in the use of
the Psalms, so full of holy vows to God; and after the last supper with
his disciples, two of whom, by the Spirit that dwelt in all of them,
enjoined the exercise of singing these precious compositions,[607]
singing a hymn or psalm, he at once sanctioned their use in the worship
of God, and gave countenance to the devout making of the Covenant
engagements which they contain. And in those exercises of religion in
which none of his people could hold communion with him, prayer to his
Father was accompanied with his own recognition of his engagement to
fulfil his will. The psalm,[608] a part of which, at least, we know he
repeated on the Cross, and which is prophetic of his exercises there,
and his intercessory prayer, contain at least one instance of the making
or renewing of Covenant engagement on his part, not to be
forgotten.[609]

II. The Lord, in entering into Covenant, provided an example for
imitation. By this it is not intended that any are called to engage in
acts of this nature precisely corresponding with those in which he
engaged. It would be impossible, as well as impious, for men to imitate
the making of the Covenant of Redemption, or of that of Works. Nor is it
meant that men, as perfect beings, are to follow the pattern in this
set by the Most High; but it is to be understood, that in making a
promise of good in truth and sincerity, and in taking Himself to
witness, he is to be imitated by his people in Covenanting, while they
depend on grace afforded by himself.

First. It is possible for his people, after some manner, to imitate God
in Covenanting. They cannot imitate him entering into covenant as a
self-existent, independent Being; nor can they imitate him as in this
providing benefits which of himself he can bestow; but in some respects,
by his grace they may. He holds intercourse with those with whom he
enters into covenants in truth. His people ought to do so with him. He
makes promises. They ought to do so too. He swears by himself. They
ought to swear by him. He swears that He may give assurance of his
intention. They ought to swear for the same reason. Because of his
hatred to sin he entered into covenant. They should enter into covenant
with him in order to show their hatred to it. He necessarily loves
himself, and he loves those with whom he Covenants. By love to him--the
origin of love to all others, as well as to themselves--they should
enter into covenant with him. He promises in order that his people may
have the security of good. They are called by Covenanting to accept his
promise, that they may have the security afforded by believing his word.
In entering into Covenant, God honours his own character. Imitating him
in Covenanting all are called, and they ought, to glorify his name.

Secondly. It is desirable to imitate God in Covenanting. He draws near
to his people; and should they not draw near to him? God is waiting on
men to take hold on his covenant. He has entered into covenant with
others who sought to imitate Him; He offers to do so with us. He
waits,--Infinity waits and draws while waiting,--Excellence waits, and
waiting transforms into excellence,--blessings wait, and attract while
waiting,--He waits on men. To follow finite good, is to seek good,
though limited. To imitate finite excellence, is to aspire at
excellence, even though but in part. To take God for an example, is to
prosecute the course to boundless happiness and honour. Where he walks,
there is sin rebuked, evil flees away, and corruption dies; there good
is seen, a field of duty without limit stretches out, happiness
immeasurable begins, and glory eternal opens. It was by his covenant
that the scene of heavenly bliss was to be opened to sinners, and
peopled by them. Taking hold upon it, the unnumbered millions for whom
it was prepared, in imitation of him, make preparation for it. To follow
these would be delightful and honouring; but would be to follow what is
merely a copy, and only finite. What is it then to follow the great
Original, the provider of glory, and honour, and immortality, to be
dispensed to the eternal honour of his character,--God himself!

Finally. It is a duty to imitate God in Covenanting. The act of swearing
by the name of God is holy. The performance of it is inculcated in the
decalogue. Swearing on the part of the Most High is a manifestation of
His holiness. Swearing on the part of men is at once an imitating of
Him, and a holy service. When men endeavour to discharge the duties of
the ten commandments, they are exercised to holiness, and acting in
imitation of Him who only is holy. And accordingly these commandments
are injunctions to imitate God. Enjoining therefore the duty of
Covenanting, they inculcate that as an imitation of Him--swearing by
himself. Again, even as the exercise of keeping the Sabbath is enforced
by the Divine example, so is that of entering into Covenant with God.
In the fourth commandment, the former duty is explicitly enjoined on
that ground. "For in six days the Lord made heaven and earth, the sea,
and all that in them is, and rested the seventh day: wherefore the Lord
blessed the Sabbath-day, and hallowed it."[610] And although the
observance of no other of the ten precepts is in the like manner
commanded in them, they may all be viewed as declared obligatory,
because of the example of God, an illustration of which is presented in
this. The Lord set an example in the keeping of the Sabbath, and
therefore men are called to keep it. But to the knowledge of his
creatures, he acts according to the principles of the other
commandments, and for the same reason that his example in resting on the
Sabbath is to be followed, is his regard to the other dictates of his
law to be made use of as furnishing examples of what to us is duty. He
has made, and he makes and keeps Covenant engagements: and as his
keeping of the Sabbath is a reason why his creatures are commanded to
sanctify it, so his engaging in covenant is a ground on which they are
called to the duty of vowing and swearing to him. But, besides, the
exercise along with others, is unequivocally inculcated from the Divine
example. The Lord said unto Moses, "Speak unto all the congregation of
the children of Israel, and say unto them, Ye shall be holy: for I the
Lord your God am holy."[611] To be holy, is to obey the Divine law in
all its parts. The Lord is known to be holy, because he acts according
to the principles of that law. To Covenant, therefore, is to do a part
of the duty commanded in the words, "Ye shall be holy;" and to do so for
the reason, "I, the Lord your God, am holy," is to engage in it
according to his commands, because he has entered, and because he does
enter, into covenant. Moreover, this duty would seem to be emphatically
taught in the words--"Let us hold fast the profession of our faith
without wavering; (for he is faithful that promised.)"[612] The holding
fast of the profession of faith implies the making of it; and both are
therefore urged on the ground of the faithfulness of Him that promised;
and He is introduced here as faithful, not merely in order that his
people might depend upon him for the good offered, but as presenting to
them an example according to which all should make and keep engagements
to their brethren and to Him. And finally, this is shown to be incumbent
by declarations leading to the imitation of the Redeemer. He Himself
says, in one of these--"If any man serve me, let him follow me."[613]
The believer cannot follow Him to imitate him, as a Mediator obeying and
dying for others. He cannot so follow him as acting in the nature of
sinless man, or as the living and true God. He cannot so follow him,
teaching by his Holy Spirit to all nations the way of life and peace. He
cannot so follow him as a Priest before the throne on high, making
intercession for sinners. He cannot so follow him in the putting forth
of almighty power for the conversion and edification of his people. He
cannot so follow him to the throne of the universe, to rule over all
things for the glory of God and the good of his people. But in many
respects, he is required, nay in these words he is enjoined, to follow
him. In general, in the discharge of all duty, he is called to follow
him. In particular, to follow him in regarding all the ordinances of
religion--unfolding a covenant relation to God;--in acknowledging a
heavenly Father, as a child in covenant alone could do;--and in making a
solemn confession of the truth of God, saying with him, though in
circumstances infinitely humbler, "To this end was I born, and for this
cause came I into the world, that I should bear witness unto the
truth."[614] His people, were he to bid them, would follow him to prison
and to death. And will they not habitually follow him--who confessed his
own Divine character, to confess that He is Lord, to the glory of God
the Father?[615] Hence, in conclusion,

First. How important the exercise of following the Divine example in
Covenanting! It gives a peculiar elevation to the mind. We are called to
duty for the advancement of God's glory, and for our own advantage. And
when we contemplate aright the exercise as sanctioned by the procedure
of God, how distinctly are these brought before us! Was it not for the
advantage of men that God entered into covenant from the days of
eternity? that he entered into covenant with man in innocence? that he
entered into covenant with so many of our fallen race?--and will it not
be for this that He will yet enter into covenant with unnumbered
millions to come? And as God thus sought the advantage of sinners, will
they not in imitation of him seek it too? But higher still, was it not
for his own glory that God revealed himself as a God in Covenant? Was it
not that he might make known what inherently belonged to Him, and even
the manifestation of which could not add to his essential greatness? Was
it not that he might teach his creatures gifted by his bounty while in
the enjoyment of good to rise above themselves, so as to give scope to
the manifestation of excellence, lovely because of itself, and not less
lovely because of its tendency to attract others to be transformed into
the unfading image of its own loveliness? How then ought all to be drawn
by imitating God in this, to the manifestation of the excellence of the
truth, that sinners may behold it, and being enabled to lay hold upon
it, may drink of that fountain of delight to which it may lead, and
which to eternity, though drawn upon by each of the redeemed, will
remain alike unfailing and satisfying to all? And how ought all thus to
endeavour to manifest that excellence which creatures were brought into
existence to contemplate, were appointed as means to lead each other to
examine, and which was to be displayed, not merely for ages, but that
holy beings might be brought, if not in their natures, at least in their
conceptions, to think in some small measure adequately of God, to
eternity!

But again, and finally. To follow the example of God in Covenanting, is
obligatory through life, and in all ages. The Lord sware in order to
give men an assurance of the immutability of his purposes of mercy. "For
when God made promise to Abraham, because he could swear by no greater,
he sware by himself."... "Wherein God, willing more abundantly to show
unto the heirs of promise the immutability of his counsel, confirmed it
by an oath; that by two immutable things, in which it is was impossible
for God to lie, we might have a strong consolation, who have fled for
refuge to lay hold on the hope set before us."[616] And in order that
men may arrive at the assurance of hope, they ought to have recourse to
the use of this, as well as every other means of grace. The man who
attempts prayer but once, does not give complete evidence of possessing
the spirit of prayer; in order to show this, he must pray habitually.
The individual who attempts to hope, must repeatedly have recourse to
the exercise, before he have pleasing evidence of the existence within
him of the hope that maketh not ashamed. Those who would be assured of
the love of God being shed abroad in their hearts, must have it in
habitual exercise within them; and those who would have the comforting
evidence of their being in covenant with God, must feel themselves drawn
by his example, frequently to acknowledge themselves as devoted to him.
It is self-evident, that every time that the people of God take hold on
his Covenant, he, after some manner, makes a covenant with them. Every
act of Covenanting, therefore, on the part of the saints of God, and
especially on the part of the believer himself, affords an instance of
the Divine example inviting him again to the duty. And since the
Covenant of God from eternity, anticipated all the engagements of time,
to these believers are drawn by the ever-memorable example presented by
that. But the example of God in former ages, also extends to all
succeeding times. The covenant which he made with Abraham, was to
include men in the later as well as former ages. And if the swearing of
an oath then, by the Lord himself, was to be imitated by his people
under any dispensation, it was to be, therefore, imitated during the
last. And even as the covenant with Abraham, the Everlasting
Covenant--the origin of that, afforded the giving of the oath of God as
an example to be followed throughout the whole lapse of time, even until
those who were given to the Son should be brought by him to that
glorious inheritance to which they were chosen.

FOOTNOTES:

[600] Exod. xx. 2.

[601] Gen. xvii. 2.

[602] 2 Sam. xxiii. 5.

[603] Gal. iii. 16; see also ver. 15, 17

[604] Luke i. 72, 73.

[605] Ezek. xx. 37.

[606] John xvi. 23, 24.

[607] Eph. v. 19. James v. 13.

[608] Ps. xxii; see ver. 22.

[609] John xvii. 26.

[610] Exod. xx. 11.

[611] Lev. xix. 2.

[612] Heb. x. 23.

[613] John xii. 26.

[614] John xviii. 37.

[615] Phil. ii. 11.

[616] Heb. vi. 13, 17, 18.




CHAPTER X.

COVENANTING A PRIVILEGE OF BELIEVERS.


Whatever attainment is made by any as distinguished from the wicked, or
whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption
into the family of God is of this character. "He came unto his own, and
his own received him not. But as many as received him, to them gave he
power (margin, or, _the right_; or, _privilege_) to become the sons of
God, even to them that believe on his name."[617] And every co-ordinate
benefit is essentially so likewise. The evidence besides, that
Covenanting is a good to which believers, through the grace of God, are
entitled, is abundant.

First. Believers Covenanting are a people near to God. To be near to
God, is to have special privilege. "He also exalteth the horn of his
people, the praise of all his saints, even of the children of Israel, a
people near unto him. Praise ye the Lord."[618] Those who honour him
will God honour.[619] But with the lip, and consequently in Covenanting
as well as otherwise, such draw near to honour him. It is the hypocrisy
of the Jews, who insincerely attempted this becoming service, that is
challenged in the words,--"This people draw near me with their mouth,
and with their lips do honour me, but have removed their heart far from
me, and their fear toward me is taught by the precept of men."[620]
While, therefore, He sets before the wicked their sin, he honours his
own, or recognises them as gifted with privilege while they draw near
to him in the duty. To engage in the idolatry of the ancient heathen, or
otherwise to fail to recognise God as a God in covenant, was to be far
from him; while to draw near to him, and, consequently, to acknowledge
him in vowing to him or otherwise, was good for his saints.[621] Some,
as examples of all who were uninterested in the Covenant of God, are
represented as destitute of what are accounted the privileges of the
covenant children; while the attainments of those after their
conversion, and which, by being put in contrast with what appertained to
them in their former state, must be viewed as spiritual privileges, are
represented as consisting in this,--that they were made nigh by the
blood of Christ. "Ye were without Christ, being aliens from the
commonwealth of Israel, and strangers from the covenants of promise,
having no hope, and without God in the world: but now, in Christ Jesus,
ye who sometimes were far off, are made nigh by the blood of
Christ."[622] And, by an apostle, encouragement to enter into the
holiest by the blood of Jesus, at once a duty including that of
Covenanting, and certainly a privilege, is given in the language--"Let
us _draw near_ with a true heart, in full assurance of faith."[623]

Secondly. These Covenanting are in the gracious presence of God. The
want of this on the part of the wicked being a curse, the enjoyment of
it by the righteous is a privilege. Cain went out from the presence of
the Lord, or ceased to attend to the institutions of religion, and thus
manifested that he had neither enjoyed nor valued the presence of God
reconciled to him. By suffering them to be removed by the Babylonians
from their own land, and, consequently, from the ordinances of his grace
dispensed in his temple, the Lord cast out the wicked of Jerusalem and
Judah from his presence,[624] or deprived them of those opportunities of
enjoying his gracious presence which they had not improved. To his
people among the heathen, even though deprived of the public ordinances
of Zion, He himself proved a sanctuary.[625] Moses received from the
Lord, on behalf of Israel, the encouragement, "My presence shall go with
thee, and I will give thee rest."[626] The promise must, therefore, have
been fulfilled to them throughout their whole journey to Canaan, and
especially when about its termination they entered into covenant with
Him. The agitation of the earth and heavens, when the Lord came down
upon Mount Sinai, was a striking intimation that Israel there enjoyed
the presence of God.[627] The covenant blessing of peace was to be
bestowed, and, consequently, accepted in his gracious presence. "The
Lord bless thee, and keep thee; the Lord make his face shine upon thee,
and be gracious unto thee; the Lord lift up his countenance upon thee,
and give thee peace."[628] Yea, the upright shall come into his
presence, confessing his name, and shall continue to enjoy his favouring
regard. "Let us come before his presence with thanksgiving
(_confession_)."[629] "Surely the righteous shall give thanks
(_confess_) unto thy name: the upright shall dwell in thy
presence."[630]

Thirdly. These Covenanting, see God. As he is in his essential
character, no man hath seen God at any time. Even of the Redeemer
himself as God, it is said, "Who only hath immortality, dwelling in the
light which no man can approach unto; whom no man hath seen, nor can
see."[631] It would appear to have been some such manifestation of
God--altogether incompatible with the capacities of a creature, that
was denied to Moses when the Lord said to him, "Thou canst not see my
face; for there shall no man see me, and live."[632] Yet, as Moses,
though he did not see the glory of God according to his desire, enjoyed
the gracious presence of God, all his people receive the light of the
knowledge of the glory of God in the face of Jesus Christ.[633] By
faith, in this manner, both before and after his incarnation, God was to
be seen in Christ, and especially on occasions of solemn Covenanting. It
is the blessedness of the pure in heart, that they shall see God.
Inviting sinners to come unto him, and even formally to take hold upon
his covenant, the Lord utters the command, "Look unto me, and be ye
saved, all the ends of the earth; for I am God, and there is none
else."[634] And lifting up their hand, and their heart, and their eyes
to him, his people obey. From a verb ([Hebrew: chazoh]) that signifies
_to see_, come two nouns, one of which ([Hebrew: chozeh]) signifies, _a
prophet_ and _a covenant_, and the other, ([Hebrew: chazuth]) as we have
seen,[635] _a vision_, or _a revelation_, and _a covenant_.[636] Hence,
a covenant with God, in a sense far higher than what is applicable to an
agreement with mere men, is made in receiving a revelation of his will,
or seeing him in such a manner as is competent to his people. The
"cherubim" of the Old Testament, and the "four living creatures" of the
New,[637]--the one representing the ministers of religion in both
periods, the other symbolizing the ministers of the gospel in the
latter, are both represented as full of eyes. Thus described, they
resemble the prophets of old, denominated "seers." The many eyes
ascribed to them may point out the enlarged capacities which they should
have for apprehending Divine things, as well as for rightly observing
the dispensations of Providence, in order that they might teach the
people. But from the prophets, and rulers, and seers, who were
unfaithful, being represented as having had their eyes closed, and the
people to whom a vision or covenant was addressed, being exhibited as
unable to read it,[638] and from those who were guilty of idolatry being
spoken of as blind,[639] it would appear that both the ministers of
God's sanctuary and his other people, under the former dispensation,
when they drew near to Him in Covenanting, enjoyed a privilege of which
the gift of seeing was an emblem. And from the "four living creatures"
and the "elders"--the one full of eyes, and the other also capable of
contemplating the Lamb as slain, around the throne, saying, "Thou hast
made us unto our God kings and priests"--,[640] it would appear that the
later saints in the house of God on earth were to engage in the exercise
of taking hold on his Covenant, and as his saints of old, there to enjoy
the vision of God as a privilege. Yea, even to the Gentiles, enabled to
apprehend Christ as given for a light to them, it will be vouchsafed as
a privilege to attend to this. "I the Lord have called thee in
righteousness, and will hold thine hand, and will keep thee, and give
thee for a covenant of the people, for a light of the Gentiles."[641]

Fourthly. These Covenanting, know God, and are known of him. The
heathen, worshipping idols, are represented as not knowing God. "Howbeit
then, when ye knew not God, ye did service unto them which by nature are
no gods." And some from among them who had made an insincere profession
of religion, are reproved for turning from services which, if rightly
engaged in, would have been discharged by them in such a manner as to
show that they knew God, but which they had never properly performed.
"But now, after that ye have known God, or rather are known of God, how
turn ye again to the weak and beggarly elements, whereunto ye desire
again to be in bondage?"[642] To know God is, in reality, by faith to
see God. As He promised to make himself known in a vision,[643] so he
will give his people to know him in acceding to his Covenant. "The
secret of the Lord is with them that fear him; and he will shew them his
covenant."[644] The privilege thus described implies in it a knowledge
of the gracious promise of God's covenant, and consequently, of the
glory of his character, wrought in them by his Spirit. And those who
will enjoy it are those who fear him, and consequently, who will
recognise Him as their God. Hence it is that the expressions "to
Covenant," and "to know God," may often be put, the one for the other.
Encouraging his son to cleave to the Lord in covenant, David said,--"And
thou Solomon, my son, know thou the God of thy father, and serve him
with a perfect heart, and with a willing mind."[645] The Egyptians,
described as to enter into Covenant with God, it is prophesied, will
know him. And hence, all brought to acknowledge him in this manner are
truly blessed. "This is life eternal, that they might know thee, the
only true God, and Jesus Christ, whom thou hast sent."[646]

Fifthly. To these Covenanting, the Lord is favourable. He extends to
them the light of his countenance. "Offer the sacrifices of
righteousness; and put your trust in the Lord. There be many that say,
Who will show us any good? Lord, lift thou up the light of thy
countenance upon us."[647] And He accepts them. "I have not spoken in
secret, in a dark place of the earth: I said not unto the seed of
Jacob, Seek ye me in vain."[648]

Sixthly. These Covenanting, enjoy communion with God. The wicked do not
use the name of God, in swearing by him, with acceptance;[649] but his
people do.[650] And then the Lord speaks to them. "I am with you, saith
the Lord of hosts: according to the word that I covenanted with you when
ye came out of Egypt, so my Spirit remaineth among you; fear ye
not."[651] The Lord dwells among his people continually;[652] and hence,
He is among them when they engage in vowing and swearing to Him; and in
the language of prophecy, new manifestations of his favour to his people
are introduced under the representation of the Lord returning to them
while performing the duty. "Sing and rejoice, O daughter of Zion: for,
lo, I come, and I will dwell in the midst of thee, saith the Lord. And
many nations shall be joined to the Lord in that day, and shall be my
people: and I will dwell in the midst of thee."[653] Entering into
covenant with him, they feast before him. The dispensation of all the
ordinances of religion is represented as a feast; and not less than of
any other of them is that of Covenanting. A feast is a token of
friendship. Special solemnities among the people of Israel were
designated feasts. Covenanting with God sometimes entered into the
religious exercises performed at these. The blessings of salvation are
offered as the rich provision of a sumptuous feast, provided and given,
by the Lord himself. And the reception of them in this exercise belongs
to the privilege of those accepted, before him. "And in this mountain
shall the Lord of hosts make unto all people a feast of fat things, a
feast of wines on the lees, of fat things full of marrow, of wines on
the lees well refined." "And it shall be said in that day, Lo, this is
_our God_; we have waited for him, and he will save us: this is the
Lord: we have waited for him, we will be glad and rejoice in his
salvation."[654]

Finally. By his love the Lord constrains his people to take hold on his
Covenant. Because of the love of God, his chosen are called at once to
duty and privilege. Duty they perform through the influence of his love
shed abroad in their hearts; and they enjoy privilege by his love
extending to them. The Lord Jesus said to his disciples, "If ye love me,
keep my commandments." The injunction extends to the command regarding
the commemoration of his death,--"This do in remembrance of me."[655]
And his people, under the influence of love to him, obey. "For the love
of Christ constraineth us; because we thus judge, that if one died for
all, then were all dead: and that he died for all, that they which live
should not henceforth live unto themselves, but unto him which died for
them, and rose again."[656] But in drawing near to God in the ordinance
of the Supper, and in other explicit acts of Covenanting, they enjoy the
manifestations of his love. "He brought me to the banqueting house, and
his banner over me was love."[657] Even as Jonathan, after David and he
had entered into a covenant of the Lord, caused David to swear again
because he loved him,[658] the Lord causes his people, whom by his love
he had drawn to himself, to swear by his name. "I have loved thee with
an everlasting love; therefore with loving-kindness have I drawn
thee."[659] "I drew them with cords of a man, with bands of love."[660]
Hence,

In conclusion. The observing of the other duties of God's Covenant, as
well as the taking hold of it, is a privilege. Whatever is enjoyed in
communion with God is inseparably associated with good to follow. As in
the keeping of his commandments there is a great reward, so the
blessedness of high privilege is enduring. The strength afforded for
duty is a manifestation that privilege has been enjoyed. And the
bringing forth of the fruits of righteousness, no less than the high
enjoyment which fitted for causing them to abound, is a special
blessing. If it is a privilege to vow to God, it is a privilege to
observe the vow. If his mercy is seen in the giving of a heart to make
it, certainly it is manifest in the granting of spiritual vigour fully
to perform its promise. If it is a blessedness to commune with Him of
all that is within the heart, can it be else to realize, throughout the
whole period of the performance of engagements solemnly made to him, the
promise of his Covenant,--"I will instruct thee and teach thee in the
way which thou shalt go: I will guide thee with mine eye."[661]

FOOTNOTES:

[617] John i. 11, 12.

[618] Ps. cxlviii. 14.

[619] 1 Sam. ii. 30; see also John xii. 26.

[620] Is. xxix. 13.

[621] Ps. lxxiii. 27, 28.

[622] Eph. ii. 12, 13.

[623] Heb. x. 22; see also ver. 19, 23.

[624] 2 Kings xxiv. 20.

[625] Is. viii. 14.

[626] Exod. xxxiii. 14.

[627] Ps. lxviii. 8.

[628] Num. vi. 24-26.

[629] Ps. xcv. 2.

[630] Ps. cxl. 13.

[631] 1 Tim. vi. 16

[632] Exod. xxxiii. 20.

[633] 2 Cor. iv. 6.

[634] Is. xlv. 22; see also ver. 23, 24.

[635] Page 222.

[636] The former occurs in the original of Is. xxviii. 15, and the
latter in that of Is. xxxviii. 18.

[637] Ezek. x. 13; and Rev. iv. 8.

[638] Is. xxix. 10-12.

[639] Is. xlii. 17, 18.

[640] Rev. v. 10.

[641] Is. xlii. 6.

[642] Gal. iv. 8, 9.

[643] Num. xii. 6.

[644] Ps. xxv. 14.

[645] 1 Chron. xxviii. 9.

[646] John xvii. 3.

[647] Ps. iv. 5, 6.

[648] Is. xlv. 19; see also Rom. xii. 1; xv. 16.

[649] Jer. xliv. 26.

[650] Jer. iv. 2.

[651] Hag. ii. 5.

[652] Ps. cxxxii. 14.

[653] Zech. ii. 10, 11.

[654] Is. xxv. 6, 9; see also ver. 7, 8.

[655] 1 Cor. xi. 24, 25.

[656] 2 Cor. v. 14, 15.

[657] Song ii. 4.

[658] 1 Sam. xx. 17; see also ver. 16.

[659] Jer. xxxi. 3.

[660] Hos. xi. 4.--Cords and bands here correspond to the bond of the
Covenant.

[661] Ps. xxxii. 8.




CHAPTER XI.

COVENANTING ENFORCED BY THE GRANT OF COVENANT SIGNS AND SEALS.


To declare emphatically that the people of God are a covenant people,
various signs were in sovereignty vouchsafed. The lights in the
firmament of heaven were appointed to be for signs, affording direction
to the mariner, the husbandman, and others. Miracles wrought on
memorable occasions, were constituted signs or tokens of God's universal
government. The gracious grant of covenant signs was made in order to
proclaim the truth of the existence of God's covenant with his people,
to urge the performance of its duties, and to unfold its blessings. Of
these signs, some coeval with each one in covenant, and many enduring
like the covenant itself, even for ever, all declaring that some are in
covenant with God, and that others will yet also be so in covenant,
enforce not less than all other duties, yea, especially enforce the duty
of Covenanting itself. A token deemed necessary to a covenant was
sometimes freely given: at other times it was requested. Jonathan, in
token of his covenant with David, "stripped himself of the robe that was
upon him, and gave it to David, and his garments, even to his sword, and
to his bow, and to his girdle." Rahab said to the spies from the camp of
Israel, "Now therefore I pray you, swear unto me by the Lord, since I
have shewed you kindness, that ye will also shew kindness unto my
father's house, and give me a true token." For all in covenant with God,
without their entreaty, have tokens been provided. None attempted to ask
them in the depth, or in the height above. The Lord himself of his own
good pleasure bestowed them. And, first,

The rainbow. "God said, This is the token of the covenant which I make
between me and you, and every living creature that is with you, for
perpetual generations: I do set my bow in the cloud, and it shall be for
a token of a covenant between me and the earth. And it shall come to
pass, when I bring a cloud over the earth, that the bow shall be seen in
the cloud: and I will remember my covenant which is between me and you,
and every living creature of all flesh; and the waters shall no more
become a flood to destroy all flesh."[662] In the provision, here
announced simply as an appointment of providence, all flesh is
interested. Noah and his family were interested in the good promised, as
a covenant blessing. With Noah the Lord had established his covenant
before the flood. "And, behold I, even I, do bring a flood of waters
upon the earth, to destroy all flesh wherein is the breath of life from
under heaven; and every thing that is in the earth shall die. But with
thee will I establish my covenant."[663] For the benefit of the human
family were given the following instructions:--"And thou shalt come into
the ark, thou, and thy sons, and thy wife, and thy sons' wives with
thee. And of every living thing of all flesh, two of every sort shalt
thou bring into the ark, to keep them alive with thee; they shall be
male and female. Of fowls after their kind, and of cattle after their
kind; of every creeping thing of the earth after his kind; two of every
sort shall come unto thee, to keep them alive. And take thou unto thee
of all food that is eaten, and thou shalt gather it to thee; and it
shall be food for thee and for them."[664] After the flood, by the
mandate of heaven, had retired, and left them in possession of the first
fruits of the gracious federal grant made to him, "Noah builded an
altar unto the Lord, and took of every clean beast, and of every clean
fowl, and offered burnt-offerings upon the altar. And the Lord smelled a
sweet savour: and the Lord said in his heart, I will not again curse the
ground any more for man's sake; for the imagination of man's heart is
evil from his youth: neither will I again smite any more every thing
living, as I have done. While the earth remaineth, seed-time and
harvest, and cold and heat, and summer and winter, and day and night,
shall not cease."[665] And having blessed Noah and his sons, and made
sundry new grants to them, he again declared, "I will establish my
covenant with you,"[666] and gave his announcement of the bow in the
cloud as its appointed sign. To mankind alone, of all flesh, that could
prove a token. For their encouragement alone it was provided. As if God
had taken sure means that his promise should be fulfilled, he uses the
language, "And the bow shall be in the cloud; and I will look upon it,
that I may remember the everlasting covenant between God and every
living creature of all flesh that is upon the earth."[667] The promise
is comprehensive. That a race of living creatures under the dominion of
man, and for his advantage, should be continued throughout all
time,--that the family of man, unvisited by the waters of another flood,
should increase during succeeding ages, it implied: and included that a
people in covenant with God should be raised up and preserved; grace to
perform the duties of his covenant be granted; and the acceptance of
their most solemn services, while they should present offerings of
righteousness, be afforded to them.

Before the deluge, "God saw that the wickedness of man was great in the
earth, and that every imagination of the thoughts of his heart was only
evil continually."[668] The term in the original, which is here rendered
imagination, meaning not merely the conceptions of the mind, but also
the purposes and desires of the heart, points out the human race
swallowed up by the flood's destructive waters, as unpossessed of the
willing mind of God's covenant people. As sustaining the character of
enemies unto him, they are represented to have said unto God, "Depart
from us."[669] The billows of Divine wrath threaten all in their
condition. Contrasted with the state of all such was that of Noah, who
is described as a just, or justified man, and perfect in his
generations, or, in his generations attained to holiness in measure, and
to covenant peace. To all such as he was, the bow in the clouds is a
pleasing and encouraging sign. That that sign may prove so to all, all
are thus enjoined,--"Acquaint now thyself with him"--with God--"and be
at peace: thereby good shall come unto thee."[670]

That the end of this sign might not be forgotten or overlooked, is the
occasion of its appointment thus celebrated by the Psalmist in a tribute
of praise:--"Who laid the foundations of the earth, that it should not
be removed for ever. Thou coveredst it with the deep as with a garment:
the waters stood above the mountains. At thy rebuke they fled; at the
voice of thy thunder they hasted away. They go up by the mountains; they
go down by the valleys unto the place which thou hast founded for them.
Thou has set a bound that they may not pass over; that they turn not
again to cover the earth."[671] By a reference to the promise given when
this sign was appointed, and which it was designed in every season to
bring again into view, is the sin of idolatry--a breach of covenant with
God--thus condemned:--"Fear ye not me? saith the Lord: will ye not
tremble at my presence, which have placed the sand for the bound of the
sea, by a perpetual decree, that it cannot pass it; and though the waves
thereof toss themselves, yet can they not prevail; though they roar, yet
can they not pass over it. But this people hath a revolting and a
rebellious heart; they are revolted and gone. Neither say they in their
heart, Let us now fear the Lord our God, that giveth rain, both the
former and the latter, in his season: he reserveth unto us the appointed
weeks of the harvest." The practices of the people so addressed are also
thus described,--"Though they say, The Lord liveth; surely they swear
falsely." "Thy children have forsaken me, and sworn by them that are no
gods." And their consequent privations are in like manner introduced.
"Your iniquities have turned away these things, and your sins have
withholden good things from you."[672]

That this token was to designate the continuance of a covenant, the
blessings of which were not merely temporal, but spiritual and eternal
too, and whose duties--incumbent on those who surround the altar of God
and swear by his name, should still be performed, we are taught by his
own words,--"This is as the waters of Noah unto me: for as I have sworn
that the waters of Noah should no more go over the earth; so have I
sworn that I would not be wroth with thee, nor rebuke thee. For the
mountains shall depart, and the hills be removed; but my kindness shall
not depart from thee, neither shall the covenant of my peace be removed,
saith the Lord that hath mercy on thee."[673]

To encourage the prophet Ezekiel in discharging the duties of his
mission to the house of Israel, and also that many to whom his messages
should be addressed might receive them, this sign, in vision, was
presented before him. To expostulate with the rebellious house of
Israel he was sent. The privileges enjoyed by that people he was called,
in these terms, to describe, "Yea, I sware unto thee, and entered into a
covenant with thee, saith the Lord God, and thou becamest mine;" and for
their apostacy, to deliver to them the warning, "Thus saith the Lord
God, I will even deal with thee as thou hast done, which hast despised
the oath in breaking the covenant."[674] He had been commanded to utter
the corresponding denunciation, "But as for them whose heart walketh
after the heart of their detestable things and their abominations, I
will recompense their way upon their own heads, saith the Lord
God."[675] But he had also been charged with the promise, "I will give
them one heart, and I will put a new spirit within you; and I will take
the stony heart out of their flesh, and will give them an heart of
flesh; that they may walk in my statutes, and keep mine ordinances, and
do them: and they shall be my people, and I will be their God;"[676] and
was enjoined to give the prediction, "Nevertheless, I will remember my
covenant with thee in the days of thy youth, and I will establish unto
thee an everlasting covenant."[677] But the glory of the God of Israel
meanwhile had appeared--that glory which was seen by him at first, "as
the appearance of the bow that is in the cloud in the day of rain."[678]
That his ministry was undertaken by the authority of a God in covenant
it signified; and announced the certain success which should follow his
labours, in the conversion of some to be won by offers of mercy, and
abiding tokens of reconciliation and peace.

The prophetic part of the Book of Revelation--unfolding the history of
the Church of God, from the days of the apostles till the end of time,
is introduced by a vision presenting this covenant sign--"A throne was
set in heaven, and one sat on the throne. And he that sat was to look
upon like a jasper and a sardine stone: and there was a rainbow round
about the throne, in sight like unto an emerald."[679] To the whole
period, therefore, of the Church's later history, that sign was to
apply. The "four living creatures"--emblematical of the ministers of the
gospel, who are also presented in that vision, by this are encouraged to
exclaim, "Holy, holy, holy, Lord God Almighty, which was, and is, and is
to come;" and by this are they and the four and twenty elders, as a
people in covenant with God, led to adore the Lamb, saying, "Thou art
worthy to take the book, and to open the seals thereof: for thou wast
slain, and hast redeemed us to God by thy blood, out of every kindred,
and tongue, and people, and nation;" and to seek to be enabled, as a
race wholly devoted to God, truly to say, "Thou hast made us unto our
God kings and priests: and we shall reign on the earth."[680]

And, finally, before the witnesses for Jesus, ordained to witness a good
confession, and in opposition to ignorance and sin in the world, to
abide by, yea even to renew, their confession and wonted vows, made by
all the solemnity of an oath, the same sign is presented. The promise is
made, "And I will give power unto my two witnesses, and they shall
prophesy a thousand two hundred and threescore days, clothed in
sackcloth."[681] The work committed to these witnesses was arduous. Nor
was the finishing of their testimony, in the eyes of the world,
enviable. But manifestly great was to be their gracious reward, when
they should ascend up to heaven in a cloud, and their enemies behold
them. The duty to which they were called, and their high enjoyments to
follow, the little book which John was commanded to eat, contained. It
appeared open in the hand of that mighty angel--the angel Jehovah--come
down from heaven, whose face was as it were the sun, and his feet as
pillars of fire. To assure his servants of the stability of his
covenant, through which is dispensed his all-sufficient grace, and to
prompt them faithfully to perform their high duties, in vision he was
seen clothed with a cloud, and with a rainbow upon his head.[682]

Beauteous is the bow in the cloud in the day of rain. More beauteous
than what is simply material, is it to the mind's eye as a Covenant
sign. The colours of that bow, unfaded throughout all ages, have
continued; and the security of God's covenant is without change. Though
the waters of another flood will not invade the earth, the flood of
Divine wrath will swallow up the world of the ungodly. None of God's
Covenant signs stir them up to duty; and as to each Covenant sign they
continue wilfully blind, to them no final sign of good will appear. But
while by them no token of deliverance will be seen, to the righteous,
the evidence of God's purpose to deliver them will be complete. And when
his enemies, like the men of old time, who, while the flood's
destructive waters advanced, may have fled to the mountains for safety,
will in vain seek deliverance from Divine wrath, his people,
contemplating the evidence of his gracious regard to them, in triumph
will acknowledge,--"Truly in vain is salvation hoped for from the hills,
and from the multitude of mountains; truly in the Lord our God is the
salvation of Israel."[683]

But next was given, the sign of Circumcision. "This is my covenant,
which ye shall keep, between me and you, and thy seed after thee: every
man-child among you shall be circumcised. And ye shall circumcise the
flesh of your foreskin; and it shall be a token of the covenant betwixt
me and you. And he that is eight days old shall be circumcised among
you, every man-child in your generations; he that is born in the house,
or bought with money of any stranger, which is not of thy seed. He that
is born in thy house, and he that is bought with thy money, must needs
be circumcised: and my covenant shall be in your flesh for an
everlasting covenant. And the uncircumcised man-child, whose flesh of
his foreskin is not circumcised, that soul shall be cut off from his
people; he hath broken my covenant."[684] This rite, thus described,
having been instituted on the occasion of a renewal of God's covenant
with Abraham, signified at least God's acceptance of the patriarch in
this service, and the acceptance of all who, when suitably called to it,
should, in renewing their engagements to the Most High, imitate his
example. And hence obviously, all who should submit to this rite or its
equivalent, were encouraged thereby to seek privilege, by endeavouring
individually and socially to renew their vows to the Lord.

Benefit was to be enjoyed through the reception of this sign. The
reception of it did not imply the attainment of grace; but as a sign, it
was appointed to denote grace received. Abraham "received the sign of
circumcision, a seal of the righteousness of the faith which he had, yet
being uncircumcised."[685] To the enjoyment of all other privileges of
the visible Church of God, it was introductory and necessary:--"And when
a stranger shall sojourn with thee, and will keep the passover to the
Lord, let all his males be circumcised, and then let him come near and
keep it; and he shall be as one that is born in the land: for no
uncircumcised person shall eat thereof."[686] To the Hebrew people, as
an inestimable privilege, were committed the oracles of God. "For what
nation," said Moses to them, "is there so great, who hath God so nigh
unto them, as the Lord our God is in all things that we call upon him
for? And what nation is there so great, that hath statutes and judgments
as all this law, which I set before you this day?"[687] And to them was
delivered the command, so indicative of good,--"Three times in the year
all thy males shall appear before the Lord God."[688] Thus access to all
the means of spiritual advantage was secured, and opportunities of being
fully addressed by the most varied and powerful motives to duty, were
provided.

That the efficiency of this rite as a sign might be most complete,
attention to it was enjoined under the greatest penalty. And that the
design for which it was given was highly important, would thus appear.
The character of the duties incumbent on the Israelites moreover
illustrate this. Every man that was circumcised was debtor to do the
whole law. And till the Mosaic dispensation should come to an end,
throughout life his obligation could not decrease. As a member of the
Church and nation of Israel, by the solemn Covenant engagements of that
people to God, and to one another, he was bound. To fear the Lord, to
swear by his name, and to perform his vows, was required of him. And to
testify to the truth of his profession he bare the sign of God's
covenant upon him. When Israel under Joshua, had entered the promised
land, the use of this sign became peculiarly manifest. "At that time the
Lord said unto Joshua, Make thee sharp knives, and circumcise again the
children of Israel the second time. And Joshua made him sharp knives,
and circumcised the children of Israel at the hill of the foreskins."
The same individuals were not circumcised twice. The young of the people
had not been circumcised in the wilderness. Their fathers--who had been
circumcised in Egypt, with the exception of Caleb and Joshua--died
before reaching the land of promise. Though the people, while they were
in the wilderness, having no immediate intercourse with the heathen,
neglected that duty without being specially reproved for it; yet when
they came to Canaan, where idolaters abounded, their non-observance of
it was not to be permitted. In reference to these heathens the command
had been given, "Thou shalt make no covenant with them, nor with their
gods."[689] And when they came among them, that they might not associate
with them in their idolatrous rites, but be constantly reminded of their
own separation to the service of God, the duty was re-injoined, and on
its performance, "The Lord said unto Joshua, This day have I rolled away
the reproach of Egypt from off you."[690]

Circumcision was given, not merely as a sign to denote God's Covenant,
but as a seal to give assurance of its benefits, and also of the
performance of its duties. Abraham by receiving it as a seal of the
righteousness of faith had confirmed to him the promises on which in
believing he relied, and was recognised as permanently set apart to
perform the duties of faith and obedience. Every blessing promised in
the word of God as if sealed by His own seal, to him and to his
spiritual seed was thus made sure; and every act of obedience enjoined
on them, and to which by solemn vow they should become engaged, as
secured by the seal of his approbation and acceptance, thus were they
assured, they should by his grace endeavour to perform. But under the
New Testament dispensation, instead of circumcision as a sign and seal,
has been instituted the ordinance of

Baptism. All that the other was, as a sign and seal of God's Covenant
under the former dispensation, this is under the present. To these two
ordinances, as symbols each of newness of life, and of the forgiveness
of sin, the apostle in writing to the Colossians, makes the
reference,--"In whom also ye are circumcised with the circumcision made
without hands, in putting off the body of the sins of the flesh by the
circumcision of Christ; buried with him in baptism, wherein also ye are
risen with him through the faith of the operation of God, who hath
raised him from the dead. And you, being dead in your sins and the
uncircumcision of your flesh, hath he quickened together with him,
having forgiven you all trespasses."[691] And writing to the Church of
the Romans, who were not circumcised, but had been baptized, he declares
of Abraham,--"He received the sign of circumcision, a seal of the
righteousness of the faith which he had yet being uncircumcised; that he
might be the father of all them that believe, though they be not
circumcised; that righteousness might be imputed unto them also."[692]
Was that enjoined by Divine authority? So was this. "Go ye therefore,
and teach all nations, baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost,"[693] is the Saviour's command. Was he
circumcised according to the law? At the hand of his servant John, he
received baptism. And baptism along with repentance and faith was
preached by the apostles. To the enjoyment of other outward privileges,
as circumcision was, this is the first step. When any acceded to the
offers of the gospel, baptism was administered to them. The cases of the
Ethiopian eunuch, Lydia and her household, many of the Corinthians, and
others, are instances; of spiritual blessings in all their extent this
is a sign and seal. This the apostle Peter adverted to, when he said,
"Repent, and be baptized every one of you in the name of Jesus Christ,
for the remission of sins, and ye shall receive the gift of the Holy
Ghost."[694] And this truth, no less emphatically these words
declare,--"Ye are all the children of God by faith in Christ Jesus. For
as many of you as have been baptized into Christ have put on Christ.
There is neither Jew nor Greek, there is neither bond nor free, there is
neither male nor female: for ye are all one in Christ Jesus. And if ye
be Christ's, then are ye Abraham's seed, and heirs according to the
promise."[695] And finally, of Covenant duties, would it thus appear too
the sign and seal. "The like figure whereunto, even baptism, doth also
now save us, (not the putting away the filth of the flesh, but the
answer of a good conscience toward God,) by the resurrection of Jesus
Christ."[696] Baptism is a sign of the outpouring of the Spirit of
Christ. His effusion on the day of Pentecost was in fulfilment of the
prophecy,--"And it shall come to pass afterward, that I will pour out my
Spirit upon all flesh; and your sons and your daughters shall prophesy,
your old men shall dream dreams, your young men shall see visions. And
also upon the servants and upon the handmaids in those days will I pour
out my Spirit."[697] And his influences by another prophet are thus
promised,--"I will pour my Spirit upon thy seed, and my blessing upon
thine offspring." And if, of such benefits as these, baptism is an
appointed token and security, can it be less a sign and seal of these
their glorious effects,--"They shall spring up as among the grass, as
willows by the water-courses. One shall say, I am the Lord's; and
another shall call himself by the name of Jacob; and another shall
subscribe with his hand unto the Lord, and surname himself by the name
of Israel"?[698] But after circumcision, was appointed as a sign,

The Sabbath. Like the rainbow, the sabbath had been from the beginning.
At a period of the world when many habitually disregarded it, was it
given as a Covenant sign. "And the Lord spake unto Moses, saying, Speak
thou also unto the children of Israel, saying, Verily my sabbaths ye
shall keep: for it is a sign between me and you throughout your
generations; that ye may know that I am the Lord that doth sanctify
you." "Wherefore the children of Israel shall keep the sabbath, to
observe the sabbath throughout their generations, for a perpetual
covenant."[699] That the end of keeping the sabbath was to cherish the
conviction that the Lord sanctified his people, these words of
institution declared. But by taking them into covenant with himself, and
causing them to keep his covenant, the Lord sanctified them. "The Lord
hath avouched thee this day to be his peculiar people, as he hath
promised thee, and that thou shouldest keep all his commandments; and to
make thee high above all nations which he hath made, in praise, and in
name, and in honour; and that thou mayest be an holy people unto the
Lord thy God, as he hath spoken."[700] To vow unto him singly, or
unitedly, was a duty of his covenant. To do this his people were
sanctified. And hence, of this, as well as of each other religious
service, the sabbath was a sign.

Those who keep the sabbath will enjoy the privileges of God's people.
"If thou turn away from the sabbath, from doing thy pleasure on my holy
day; and call the sabbath a delight, the holy of the Lord, honourable;
and shalt honour him, not doing thine own ways, nor finding thine own
pleasure, nor speaking thine own words: then shalt thou delight thyself
in the Lord; and I will cause thee to ride upon the high places of the
earth, and feed thee with the heritage of Jacob thy father; for the
mouth of the Lord hath spoken it."[701] But Covenanting is one of the
privileges of the heritage of Jacob. Those, therefore, who keep the
sabbath, that they may enjoy in full the gracious benefits promised to
them, will have it put into their hearts individually, and often in a
social capacity, to enter into and renew, solemn covenant engagements
with the Most High.

The institution of the sabbath itself has afforded calls for engaging in
the practice of vowing to God. Moved by a sense of duty, Nehemiah and
others returned to Jerusalem, contemplating the evils to which they were
exposed from the example of the heathen, with a zeal worthy the adoption
of all in times of abounding sin, engaged in solemn covenant with God to
keep the sabbath, as well as discharge other bounden duties. "They clave
to their brethren, their nobles, and entered into a curse, and into an
oath, to walk in God's law, which was given by Moses the servant of God,
and to observe and do all the commandments of the Lord our Lord, and his
judgment and his statutes; and that we would not give our daughters unto
the people of the land, nor take their daughters for our sons: and if
the people of the land bring ware, or any victuals, on the sabbath-day
to sell, that we would not buy it of them on the sabbath, or on the
holy-day."[702]

The continuation of the sabbath is a provision for the observance of
every religious service. In opposition to the worldliness of men's
hearts, by the arrangements of a beneficent providence, first the
seventh-day sabbath, and afterwards the Christian sabbath, was granted
and preserved to the Church of God. That the ordinances of religion
should not fail to be dispensed or waited on, the sabbath was given; and
for this end, throughout every age, it will be kept. On that day
especially, the worship of God is conducted in his sanctuary, and
through the preaching of the gospel are the blessings of God's covenant
freely offered, and its duties illustrated and enjoined. Where there is
no sabbath, religion is unknown. Where the sabbath is not kept, the
benefits of religion are not enjoyed, and the law of God as a rule of
duty is not regarded. The insensibility of conscience that permits to
contemn the injunction to keep holy the sabbath, will not, because of
the authority of God, condemn the breach of any other of his commands.
The ungodliness, and not infrequent immorality of sabbath-breakers,
fearfully show how dangerous it is to trifle with or despise any Divine
precept, and especially exhibit the evil to which they expose
themselves, who, refusing to sanctify this day, are unaddressed by this
as a sign of good, and unsolicited by this or any other Divine ordinance
to resolve to cleave to holiness, the end of which is life and peace.
When the sabbath is not kept, the ordinary duties of religion are not
performed. The sign of God's covenant being dishonoured, no blessing of
his covenant can be enjoyed, nor covenant duty be discharged. As a
reason for pouring out his judgments upon the people of Israel, the Lord
declared to them, "Thou hast despised my holy things, and hast profaned
my sabbaths."[703] And when a restoration to the privileges of the
sabbath is foretold, regard to them as a people in covenant is promised.
Is it said,--"For in mine holy mountain, in the mountain of the height
of Israel, saith the Lord God, there shall all the house of Israel, all
of them in the land, serve me: there will I accept them, and there will
I require your offerings, and the first fruits of your oblations, with
all your holy things. I will accept you with your sweet savour, when I
bring you out from the people, and gather you out of the countries
wherein ye have been scattered; and I will be sanctified in you before
the heathen." In connection with this is given the assurance, "And I
will cause you to pass under the rod,"--as sheep under the rod of the
shepherd--"and I will bring you into the bond of the covenant."[704] The
good promised to those who keep the sabbath, whether viewed as positive
privilege, or as a disposition and fitness to obey Divine injunctions,
is most extensive; while the evil threatened for the desecration of it
is appalling indeed. What less than the highest privileges of the saints
on earth is offered in the promise, "And it shall come to pass, if ye
diligently hearken unto me, saith the Lord, to bring in no burden
through the gates of this city on the sabbath-day, but hallow the
sabbath-day, to do no work therein; then shall there enter into the
gates of this city kings and princes sitting upon the throne of David,
riding in chariots and on horses, they, and their princes, the men of
Judah, and the inhabitants of Jerusalem; and this city shall remain for
ever. And they shall come from the cities of Judah, and from the places
about Jerusalem, and from the land of Benjamin, and from the plain, and
from the mountains, and from the south, bringing burnt-offerings, and
sacrifices, and meat-offerings, and incense, and bringing sacrifices of
praise, unto the house of the Lord"? And how dreadful the threatening,
"But if ye will not hearken unto me to hallow the sabbath-day, and not
to bear a burden, even entering in at the gates of Jerusalem on the
sabbath-day; then will I kindle a fire in the gates thereof, and it
shall devour the palaces of Jerusalem, and it shall not be
quenched"?[705] But as a sign of God's covenant, we are called to
contemplate also,

The Priesthood. A people in covenant with God, and a nation of priests
are one. "Now therefore, if ye will obey my voice indeed, and keep my
covenant, then ye shall be a peculiar treasure unto me above all people:
for all the earth is mine. And ye shall be unto me a kingdom of priests,
and an holy nation."[706] At a period long posterior to the days of
Moses, and in reference even to gospel times, was applied the same
character, "Ye shall be named the priests of the Lord; men shall call
you the ministers of our God."[707] The apostle Peter, addressing the
people of Israel scattered throughout sundry regions, thus also
describes them,--"Ye also, as lively stones, are built up a spiritual
house, an holy priesthood, to offer up spiritual sacrifices, acceptable
to God by Jesus Christ.... Ye are a chosen generation, a royal
priesthood, an holy nation, a peculiar people; that ye should show forth
the praises of him who hath called you out of darkness into his
marvellous light."[708] And to this description given by the apostle,
primarily of the dispersion, but not limited to them, corresponds that
by another apostle of himself and all who believe, in their grateful
adoration,--"Unto him that loved us, and washed us from our sins in his
own blood, and hath made us kings and priests unto God and his Father;
to him be glory and dominion for ever and ever. Amen."[709]

In order to commemorate the deliverance which God wrought for Israel
when he slew the first-born of Egypt, for a sign he claimed, as
consecrated to himself, all the first-born of their males, "Thou shalt
set apart unto the Lord all that openeth the matrix, and every firstling
that cometh of a beast which thou hast; the males shall be the Lord's."
"And it shall be for a token upon thine hands, and for frontlets between
thine eyes: for by strength of hand the Lord brought us forth out of
Egypt."[710] The first-born of their sons represented the whole nation
as a holy priesthood. Princes and heads of families, whether fathers or
eldest sons--succeeding to their fathers' privileges--had performed the
duties of priests. Such a character, therefore, the first-born in Israel
would have come to sustain. When religious services should have been
performed by them, the whole people, as a nation of priests, would have
worshipped. And of whatever they were the token, the people at large,
accordingly, were also the sign. But instead of them, subsequently the
tribe of Levi was taken, and the special duties of the priesthood were
confined to Aaron and his sons. Hence that appointed priesthood, and the
Levites their attendants, conducted public services instead of, and for
the whole nation, a kingdom of priests. And as the first-born of Israel
were a sign of a great deliverance wrought for them because of his
covenant, the people themselves, the ordained priesthood among them
were, and all the people of God will continue to be, a Covenant sign.

And according to their character is this holy priesthood as a sign
employed. Different from the other signs, their language with theirs is
designed to harmonize. As willing ministers of God's pleasure, to other
signs they give regard, proving themselves a living sign. When the
rainbow displays its spiritual glories, by others unperceived, like Noah
standing by the altar of God, they present sacrifices of thanksgiving,
or vow and swear to him. When the Sabbath points out a rest from sin,
and deliverance from its consequences, they seek to sanctify it, and
keep it as a sign and pledge of the rest provided for them in the
covenant. And having in baptism had the name of God named upon them,
endeavouring to depart from all iniquity, they manifest themselves as by
purchase and conquest, and their own personal surrender, truly his.

In some respects are all the ordinances of religion a Covenant sign, and
it is as set apart to wait on these that the holy priesthood displays a
like character. To them in all their extent are applicable the words of
the Lord concerning Phinehas,--"Behold, I give unto him my covenant of
peace."[711] As lights in the world, and as a devoted people, they have
verified to themselves the promise,--"They shall teach Jacob thy
judgments and Israel thy law; they shall put incense before thee, and
whole burnt-sacrifice upon thine altar;" being faithful in discharging
their solemn obligations, and thus illustrating the duty of paying the
vow, their conduct, in vowing and fulfilling their engagements, receives
the approval--"they have observed thy word and kept thy covenant;"
encouragement from above is vouchsafed to them in their peculiar
character, in the words of prayer,--"Bless Lord, his substance, and
accept the work of his hands;" and thus, the assurance that as a sign
they shall be preserved,--"smite through the loins of them that rise up
against him, and of them that hate him, that they rise not again."[712]

God's covenant with his people is the covenant of a priesthood. And to
secure the dispensation of the means of grace, that was given. The
ministry of reconciliation and the Church at large are co-ordinate.
Where the one is promised, the other also will be bestowed in due time.
Where the ministers of the word are, there, to a greater or less extent,
will be a Church. And a Church will seek to itself the ministering
servants of Christ. Where the ordinances of religion are properly
dispensed, there is a Church; and there an appointed instrumentality, in
greater or less measure, presents the mind of Christ. When his servants
dispense the ordinances of his grace, God speaks to his people. And as
a people in covenant with Him, to his words they are called to assent.
His servants are ambassadors for Christ. As though God did beseech by
them, they beseech sinners to be reconciled unto him. Like the Church
itself in the world, the continuance of the ambassadors of Christ shows
that God is waiting to be gracious. They who despise their messages
declare themselves his enemies. Like the recal of an envoy, which
betokens approaching hostilities, the removal of the servants of Christ
from among a people, declares that the Lord is about to deal with them
as his foes. When Churches become corrupt, this is the case. When the
righteous are removed from among them, and the ecclesiastical
constitution is in opposition to his will, the whole body is out of
Covenant, and what was the temple of God becomes the receptacle of
idols. When the Lord was angry with his professed people, he suffered a
lying spirit to enter the mouth of their prophets. And to the people as
a whole, in token of their rejection, he said, "Thou shalt be no priest
to me: seeing thou hast forgotten the law of thy God, I will also forget
thy children."[713] But notwithstanding the defections of many such, the
Lord will raise him up a faithful priesthood. It is expressed in the
anticipation, "The children of thy servants shall continue, and their
seed shall be established before thee;"[714] and pledged in the promise,
"Lo, I am with you alway, even unto the end of the world." Hence the
encouragement, "I will give you pastors according to mine heart, which
shall feed you with knowledge and understanding;"[715] and the duties
defined, "The priest's lips should keep knowledge, and they should seek
the law at his mouth: for he is the messenger of the Lord of
hosts."[716]

Those faithful to the covenant of the priesthood are approved, while
the desecrators thereof are fearfully condemned. How encouraging the
approbation, "Ye shall know that I have sent this commandment unto you,
that my covenant might be with Levi, saith the Lord of hosts. My
covenant was with him of life and peace; and I gave them to him for the
fear wherewith he feared me, and was afraid before my name. The law of
truth was in his mouth, and iniquity was not found in his lips: he
walked with me in peace and equity, and did turn many away from
iniquity!" And how cheering the promise, in its ultimate spiritual
reference not less applicable to the whole spiritual priesthood than it
was primarily to the sons of Aaron!--"But the priests the Levites, the
sons of Zadok, that kept the charge of my sanctuary when the children of
Israel went astray from me, they shall come near to me to minister unto
me."[717] But denounced are the others thus challenged, "Ye are departed
out of the way; ye have caused many to stumble at the law; ye have
corrupted the covenant of Levi, saith the Lord of hosts." An apostate
priesthood taught the people to swear at once by the Lord, and by
Malcham--the abomination of the Sidonians--a false god. To cut off
these, and the victims of their deceit, the Lord stretched out his hand.
And to mark the care with which he watched over the faithful
dispensation of his own ordinances, and observed every deviation from
them, as designed to present the privileges and duties of his covenant,
were also uttered his words, "Cursed be the deceiver, which hath in his
flock a male, and voweth and sacrificeth to the Lord a corrupt thing:
for I am a great King, saith the Lord of hosts, and my name is dreadful
among the heathen."[718]

A priesthood was recognised when God entered into covenant with Noah,
and with Abraham; and throughout all time was a priesthood to be
approved as a covenant sign. Had it not been for the Everlasting
Covenant, the rite of sacrifice had not been instituted, and a
priesthood had not been. But that the ratification of that covenant by
the glorious Surety might first be prefigured, and next had in
commemoration, was given this sign. To intimate the ratification of
God's covenant with his people, as at Horeb, the blood of sacrifice by
the priesthood was sometimes sprinkled; and, consequently, the
priesthood, under the law, kept up the remembrance of the covenant, and
pointed forward to its final confirmation. The later priesthood, the
people of God under the gospel, in offerings of praise, record that one
sacrifice by which it was rendered sure, and hence they, as well as all
else of the holy priesthood, to its special duties of vowing and
swearing, from their peculiar character, became engaged.

Although of those who ministered at the altar under a former
dispensation, it is said by an apostle, "those priests were made without
the swearing of an oath,"[719] we are not to suppose them as not indeed
by covenant set apart to the duties of the Levitical priesthood; nor are
we to suppose that the people of God, as a holy priesthood in general,
whom those priests represented, do not sustain their character in virtue
of Covenant arrangements. Those priests, on believing, were entitled to
the blessings promised and secured by the oath of God to Abraham's seed.
And so were the rest of his Covenant people. Moreover, the Lord sware to
his people at Horeb, when, in addition to the moral law, he enjoined all
those other laws, among which stand the statutes regarding the
priesthood of Aaron. To his people then present, whether priests or not,
and to his people who should descend from them, throughout the period
over which the covenant there made should extend, his oath was given;
and seeing it was then given, when his people individually acceded to
his covenant, or his faithful servants to the duties of the sanctuary,
it was not repeated. It was only when a new promise was made, or an
enlargement or an illustration of one formerly made was given, or when,
for his Covenant's sake, he denounced wrath on his enemies, that the
Lord sware to his people. And the day of conversion, of entering upon
office, and ordinary seasons of solemn Covenanting, could not afford
such occasions as these. It is in contrast with Christ, the great High
Priest of our profession, that those priests are introduced by the
apostle, as made without an oath. To the covenant of the Levitical
priesthood, the Lord did not append a new and separate oath. The nation
of Israel before, by the oath of God, had been set apart as a nation of
kings and priests. And when that priesthood was appointed, they merely
entered on the enjoyment of privileges formerly promised, and came under
renewed obligation to perform appointed duties. But in addition to the
oath of God to his Son from eternity, upon the occasion of his taking
upon him--in the nature of God-man, the office of His priesthood, in
order to show its speciality His oath was also given. There was not the
same regard to be paid to the type that belonged to the antitype,--to
the priesthood under the law that was due to the priesthood of Christ.
The priests under the law were not appointed to their office as if they
had been principals. It was reserved for Christ to be so appointed.
Perfection was not by the Levitical priesthood. Those priests were made
so after the law of a carnal commandment, and hence to the duties of the
priesthood by Covenant engagement were pledged. Christ on the other
hand, to perform the high functions of his priesthood, was also in
solemn covenant voluntarily engaged; but that testimony might be borne
to the dignity of his character and perfection of his work, by the oath
of God again given, he was made priest. Besides, that oath was sworn to
him as not merely a priest, but as the Surety and Mediator of the new
covenant. "The Lord sware, and will not repent, Thou art a priest for
ever after the order of Melchizedec." And, "by so much was Jesus made a
surety of a better testament." To none of the priesthood under the law,
did the title of mediator appertain. "But now hath he obtained a more
excellent ministry, by how much also he is the mediator of a better
covenant, which was established upon better promises."

And through Christ come all the distinguishing features, and all the
high privileges of his people, as an holy priesthood. To secure
blessings spiritual and eternal to the people of God, the Lord sware to
his Son. In what was promised to him by the oath of God, his people--a
nation of kings and priests, are interested. He is a king; his people
sit down with him on his throne. He is a priest; his people desire to
fill up that which is behind of the afflictions of Christ in their
flesh, for his body's sake, which is the Church; and while they neither
possess nor claim merit on account of their deeds, rejoice inasmuch as
they are partakers of Christ's sufferings, that when his glory shall be
revealed, they may be glad also with exceeding joy. And by and through
the oath by which he was constituted priest, were they in general set
apart to their functions,--to covenant, to pray, to praise, to present
spiritual sacrifices to God, acceptable through himself. Because of the
priesthood of Christ, the priesthood under the law was instituted.
Because of the priesthood of Christ, through which was to be ratified
God's covenant, his people--a holy priesthood, to act as vowers or
Covenanters, were appointed. Their existence, while they claim an
interest in its blessings, and resolve and endeavour to perform its
duties, testifies to its character and design, and displays how vast was
the glory and blessedness that lay couched in the oath of the Father to
his incarnate Son. But next, in accordance with the last sign, we have
promised as a Covenant sign,

The New Heart. "Behold the days come, saith the Lord, that I will make a
new covenant with the house of Israel, and with the house of Judah; not
according to the covenant that I made with their fathers, in the day
that I took them by the hand, to bring them out of the land of Egypt;
which my covenant they brake, although I was an husband unto them, saith
the Lord; but this shall be the covenant that I will make with the house
of Israel; after those days, saith the Lord, I will put my law in their
inward parts, and write it in their hearts; and will be their God, and
they shall be my people." Signally contrasted with the hearts of those
of whom it is said, "Yea, they made their hearts as an adamant stone,
lest they should hear the law, and the words which the Lord of hosts
hath sent in his spirit by the former prophets," the heart thus promised
as a new covenant blessing, is essentially a new heart. Unlike the
adamant stone, resisting the engraver's chisel, but made soft to receive
impressions of truth, it sustains the character of an heart of
flesh--substituted for the former, the stony heart. And those blessed
with it have had realized to them the promise, "I will give them one
heart, and I will put a new spirit within you."

Being a new Covenant blessing, the new heart is a new Covenant sign. A
holy priesthood are a people set apart to the service of God. A new
heart is the distinguishing feature of those so set apart. Though not
palpable to the men of the world, it gives evidence of its own
existence, not equivocal; and diffusing its stores, makes known the
fountain whence it derived them, and proclaims the end for which its own
constitution was given. Like hypocrites in every age, many of the
ancient Israelites brake God's covenant, or, in other words, they gave
evidence that in his covenant they never had an interest. But the Lord's
covenant could not be allowed to fail. Although many disregarded his
injunctions, and did their utmost to discredit that covenant, yet that
covenant was not to be dishonoured; for in his mercy he should bring
again of the Hebrews many to wait on the ordinances of his grace. Under
a new dispensation, he should give fresh prominency to spirituality of
mind; and by his Spirit, who, as formerly to his people, should write
his laws upon their hearts, cause his impressions to remain when the
former system of services should have ceased to exist, but where the
motives to obedience should, in the preaching of the gospel, be
immediately addressed. Various spirits may jointly or successively take
possession of those in a state of sin. Yea, the common operations of the
Spirit of the Lord, as when the conscience is aroused, and even
sometimes his extraordinary operations, may be upon them. But to them
meanwhile may not be given the one enduring new heart. To some, as to
Balaam, for wise purposes, by the Spirit it may have been given to see a
vision of the Almighty; and to others may be given, as God gave to Saul,
another heart; and still there may not be bestowed a new heart. To seek
this, however, that they may live, and hence, as a Covenant people,
serve the Lord, all are thus enjoined,--"Cast away from you all your
transgressions, whereby ye have transgressed; and make you a new heart
and a new spirit: for why will ye die, O house of Israel?"[720]

Under various aspects is the new heart presented as a Covenant sign. As
a heart circumcised is it thus described. To the people of Israel, as
debtors to the whole law, Moses declares,--"Only the Lord had a delight
in thy fathers to love them, and he chose their seed after them, even
you above all people, as it is this day. Circumcise therefore the
foreskin of your heart." And in illustration of the duty required of
them thus commanded to obey, at the same time he gives the
injunction,--"Thou shalt fear the Lord thy God: him shalt thou serve,
and to him shalt thou cleave, and swear by his name."[721] And in like
manner, along with the injunction, "circumcise yourselves to the Lord,
and take away the foreskins of your heart, ye men of Judah and
inhabitants of Jerusalem," is given the promise, "Thou shalt swear, The
Lord liveth, in truth, in judgment, and in righteousness; and the
nations shall bless themselves in him, and in him shall they glory."
Strangers brought into God's sanctuary to pollute it, and charged by him
with having broken his covenant, are described as uncircumcised in heart
and in flesh;[722] and in an evil age the house of Israel are classed
with the uncircumcised heathen, as uncircumcised in heart.[723] Yea, to
the unbelieving Jews the martyr Stephen applies the same character. But
of those who are in covenant with God, as the Jews were, an apostle
furnishes the delineation,--"He is a Jew, which is one inwardly; and
circumcision is that of the heart, in the spirit, and not in the letter;
whose praise is not of men, but of God."[724] Again, as a perfect heart,
is the new heart obviously a Covenant sign. The new heart is that which
believes. That is the true heart; and those possessed of it, like
Hezekiah, who walk before the Lord in truth, manifest an integrity which
distinguishes all who, being at peace with God, are in covenant for
ever dedicated to him. Thus, before the Lord, David walked in integrity
of heart; and of a descendant who sat upon his throne, and who with his
people "entered into a covenant to seek the Lord God of their fathers
with all their heart and with all their soul,"[725] is left the record
to his honour,--"Asa's heart was perfect with the Lord all his
days."[726] And finally, as one heart is this sign a Covenant token.
Contrasted with the heart in its natural sinful condition, which is
deceitful above all things and desperately wicked, it is constituted a
reprover of those who, vowing to the Lord, swear deceitfully. Different
from the double heart vainly attempting at once to do homage to God and
mammon, it is wholly devoted to the Lord. And due to the operation of
the Spirit of God, it is disposed to unite with others his like
workmanship in faithfully resolving together, and jointly endeavouring
to promote his glory. This the Lord himself conferred, when, upon the
occasion of Hezekiah commanding all Israel to keep the passover, it was
in his heart to make a covenant with the Lord God of Israel, that his
fierce wrath might turn away from them. "Also, in Judah, the hand of God
was to give them one heart, to do the commandment of the king and of the
princes, by the word of the Lord."[727] This the Lord also promised,
when he said, "I will give them one heart, and one way, that they may
fear me for ever, for the good of them, and of their children after
them: and I will make an everlasting covenant with them, that I will not
turn away from them to do them good; but I will put my fear in their
hearts, that they shall not depart from me."[728] And this he has often
made his people to experience, as on the day of Pentecost, when the
multitude of them that believed were of one heart and of one soul; and
when by casting their effects into one common fund, they furnished, of
their common interest in one gracious inheritance, the most affecting
emblem that men have given. But, finally,

Christ was given for a sign of God's Covenant. A prophet, by
inspiration, had exclaimed, "Behold, I and the children whom the Lord
hath given me are for signs and for wonders in Israel from the Lord of
hosts, which dwelleth in mount Zion."[729] And by an apostle, these
words are represented as employed by the Saviour, having in union with
the Divine nature the nature of man.[730] In mount Zion, the Lord of
hosts dwells as a covenant God. His children, a holy priesthood, are
from him as a covenant sign; and from him also, as the most
distinguished covenant sign, is his Son--the great high priest of our
profession, himself sanctified by suffering. That all ends of the earth
should see the salvation of God had been predicted. On the record of
inspiration, too, had appeared the promise, "I the Lord have called thee
in righteousness, and will hold thine hand, and will keep thee, and give
thee for a covenant of the people, for a light of the Gentiles." That in
Christ both were fulfilled, was attested by Simeon, to whom it was
revealed by the Holy Ghost, that he should not see death before he had
seen the Lord's Christ. He took up the child Jesus in his arms, "and
blessed God, and said, Lord, now lettest thou thy servant depart in
peace, according to thy word: for mine eyes have seen thy salvation,
which thou hast prepared before the face of all people; a light to
lighten the Gentiles, and the glory of thy people Israel."[731]
Moreover, in prophecy was delivered the message, "The Lord himself shall
give you a sign: Behold, a virgin shall conceive, and bear a son, and
shall call his name Immanuel." In Jesus, the promised son was
recognised. When the birth of his forerunner John suggested that He
should soon appear, an honoured believer "was filled with the Holy
Ghost, and prophesied, saying, Blessed be the Lord God of Israel; for he
hath visited and redeemed his people, and hath raised up an horn of
salvation for us, in the house of his servant David; as he spake by the
mouth of his holy prophets, which have been since the world began: that
we should be saved from our enemies, and from the hand of all that hate
us; to perform the mercy promised to our fathers, and to remember his
holy covenant, the oath which he sware to our father Abraham." And when
he was prosecuting his ministry, then had been fulfilled the promise,
"Behold, I will send my messenger, and he shall prepare the way before
me: and the Lord whom ye seek, shall suddenly come to his temple, even
the messenger of the covenant, whom ye delight in: behold, he shall
come, saith the Lord of hosts."

Of the existence of the Everlasting Covenant, Jesus was a token. The Old
Testament economy, and that of the New, were dispensations of the
Covenant of Redemption. Under the former, Christ and his work were
typified and predicted. Under the latter, these are commemorated. Under
both, these were to be preached. Christ, appearing as the substance of
the truth announced under both, was given a sign of that everlasting
Covenant whence they took their origin. Had that covenant been but in
theory, Christ had not appeared. His appearance declared it fact. As the
Father's Servant, and consequently as in covenant with him, he was
promised. His mission, to fulfil his Father's will, declared his
obligations. The oath sworn to him, as a priest after the order of
Melchizedec, pointed out their nature; and his manifestation in the
flesh, and the perfect righteousness which he wrought out, abundantly
signified their covenant origin, and reality, and design.

Christ was given as a token of the Covenant's ratification. In his
questions put to the Jews regarding a prophetic psalm, the Redeemer
testified to the Father's oath, sworn to himself as the new covenant
Surety. The gracious words which he spake gave evidence that the Father,
in fulfilment of his promise, had put his Spirit upon him. His
resurrection from the dead and ascension to heaven, completed the
evidence of the Father's faithfulness in fulfilling the promise of glory
and honour made unto him, which his mediatorial career on earth
supplied; and his bringing of every new son to glory adds to its amount.
And that, as on the part of the Father of mercies his covenant should be
ratified, so, on his own part, it should not fail, he afforded an
all-impressive sign. He magnified the law and made it honourable. He
obeyed its precepts; he poured out his soul unto death. Concerning his
work existed the prediction, "As for thee, also, by the blood of thy
covenant I have sent forth thy prisoners out of the pit wherein is no
water."[732] He predicted his own sufferings and death. He submitted to
the injuries inflicted on him by his enemies; he bare the load of God's
wrath; he laid down his life. Of him an inspired apostle writes, "Now
the God of peace that brought again from the dead our Lord Jesus, that
great Shepherd of the sheep, through the blood of the everlasting
covenant, make you perfect in every good work to do his will."[733] In
heaven he stands as a Lamb slain, and receives the adoration of the four
living creatures, and of the four and twenty elders, "Thou art worthy to
take the book, and to open the seals thereof: for thou wast slain, and
hast redeemed us to God by thy blood, out of every kindred, and tongue,
and people, and nation; and hast made us unto our God kings and
priests."[734] By his people on earth throughout all ages, by the eye of
faith, thus promised, and given, and glorified, as a sign of his
covenant's complete confirmation will he be contemplated; and by them as
such for ever, with joy unspeakable in the house above.

Christ was a sign of the dispensation of the blessings of God's
Covenant. The Lord made to Abraham the promise, "In thy seed shall all
the nations of the earth be blessed;" and this promise, illustrated by
an apostle, refers to Christ. "Now to Abraham and his seed were the
promises made. He saith not, And to seeds, as of many; but as of one,
And to thy seed, which is Christ."[735] Hence, when he assumed the
nature of man, it was signified, that the spiritual experiences of the
former saints on earth were not imaginary, but real; their entrance into
glory thereafter beyond dispute; and their title to immortal bliss
secure. And also was betokened the certain glory in reserve for all
others favoured with increased heavenly light, and enabled to believe.
He himself taught the doctrines of a judgment to come, an everlasting
punishment, and a heavenly rest. His miracles attested the truths which
he taught, and proved him a token of their reality. At his birth, there
was commissioned to announce it an angel, and with him "a multitude of
the heavenly host praising God, and saying, Glory to God in the highest,
and on earth peace, good will toward men." And signally, indeed, had
been announced by his appearance, that peace--his covenant provision. He
himself, the greatest inconceivably of every covenant blessing, had been
given. Could a doubt then remain, when he averred it, that spiritual
blessings had been enjoyed by his saints before, and that every
spiritual blessing in due time should be afforded to all brought to fear
him? The greatest of all benefits was freely conferred; and had there
not been, through him, and would there not be, bestowed the less? "He
that spared not his own Son, but delivered him up for us all, how shall
he not with him also freely give us all things."[736]

Through Christ the Everlasting Covenant was to be made known, and
forever had in remembrance. What events for importance are comparable to
the occurrences connected with his sojourn on earth? What a privilege
the Church enjoyed, when the Word was made flesh and dwelt among them,
and they beheld his glory, the glory as of the only begotten of the
Father, full of grace and truth! Nor could that be forgotten, nor its
glorious design. The splendour of the cloud of God's promise could not
be forgotten; and could the shades of oblivion cover the advent of Him
who appeared as the brightness of the Father's glory, and the express
image of his person? By all enabled to behold his glory, is he received
as an enduring token of good, yea, as the abiding reality of all good.
All his people shall so receive him. In covenant, the heathen were given
to him for an inheritance, and the uttermost parts of the earth for his
possession. And the darkness which covers the earth, the gross darkness
that covers the people, shall be dispelled, and all ends of the earth
shall see the salvation of God. The sun was placed in heaven for a sign.
The Sun of Righteousness has arisen with healing in his beams. As an
everlasting sign, he shall throughout all ages point out his covenant
for his people. Their sun shall no more go down; the Lord shall be their
everlasting light.

And He is a token that the duties of God's Covenant had been performed,
and that, moreover, they would still be discharged. He himself fulfilled
the conditions of that covenant; and because of his righteousness
alone, the services of his people in all ages, are accepted. Their
acceptance implies that these were enjoined. In faith in a Saviour to
come, the saints in Old Testament times, while they waited on God's
ordinances, or were employed about the things of the world, endeavoured
to give obedience; and in faith thereafter, his people looking to him,
still attempt to obey him. His work was approved, and hence their faith
was not in vain; and these services were received as faithful attempts
to perform their obligations. That the Saviour hath overcome, is a token
to his people that they also shall overcome. And hence, in imitation of
Him who, as his Father's covenanted Servant, fulfilled his will, they
put forth their efforts to perform what he requires; and their
conviction is expressed by an apostle,--"I can do all things through
Christ which strengtheneth me."[737] To Him, for grace to give
obedience, all are commanded, and many are privileged, to look. "Thus
saith the Lord unto the house of Israel, Seek ye me, and ye shall live:
but seek not Beth-el, nor enter into Gilgal, and pass not to
Beer-sheba."[738] To seek places where heathen deities were worshipped,
was to sacrifice unto those idols, and to swear by them. To seek the
Lord, accordingly, was to wait upon his ordinances, whether in
presenting offerings unto him, in vowing or otherwise calling on his
name. And hence appears the nature of the exercises to which both Jews
and Gentiles are called, when to them is realized the prediction,--"And
in that day there shall be a root of Jesse, which shall stand for an
ensign to the people; to it shall the Gentiles seek: and his rest shall
be glorious.... And he shall set up an ensign for the nations, and shall
assemble the outcasts of Israel, and gather together the dispersed of
Judah from the four corners of the earth."[739] Again, we find the
command, "Seek the Lord, and his strength; seek his face for evermore."
And to point out the nature of the duties which it includes, are those
to whom it was first tendered, thus addressed,--"O ye seed of Abraham
his servant, ye children of Jacob his chosen. He is the Lord our God;
his judgments are in all the earth. He hath remembered his covenant for
ever, the word which he commanded to a thousand generations."[740] Where
a most emphatic promise is made, that the duty of vowing and swearing to
the Lord shall be discharged, occurs the declaration, "I have not spoken
in secret, in a dark place of the earth: I said not unto the seed of
Jacob, Seek ye me in vain. I the Lord speak righteousness, I declare
things that are right."[741] And the man who, seeking God, shall ascend
unto the hill of the Lord, and stand in his holy place, is described in
language that certainly not merely refers to the oath as given to
confirm testimony, but also as given in vowing other duties to the Lord,
as "He that hath clean hands, and a pure heart; who hath not lifted up
his soul unto vanity, nor sworn deceitfully." For their apostacy, the
Hebrew people were cast out of the good land that had been covenanted to
their fathers; and for many ages they have been scattered among all
nations. But as, for their breach of covenant, they were cast off, and
the goodly heritage that had been given them became waste; so, at their
restoration to the precious privileges which through unbelief they
forfeited, to this glorious Object they themselves, and with them the
heathen nations, shall look as to a covenant sign. "He said, It is a
light thing that thou shouldest be my servant, to raise up the tribes of
Jacob, and to restore the preserved of Israel; I will also give thee for
a light to the Gentiles, that thou mayest be my salvation unto the end
of the earth." "Thus saith the Lord, In an acceptable time have I heard
thee, and in a day of salvation have I helped thee: and I will preserve
thee, and give thee for a covenant of the people, to establish the
earth, to cause to inherit the desolate heritages."[742]

How glorious this sign!--The Messenger of the Covenant, the Mediator of
the New Covenant, Immanuel--God with us! But for his covenant, he had
remained unseen by the eye of man. To make that known, he made his
fallen creatures see God. The universe of material nature is glorious.
More glorious is the intelligent creation. Both together are tokens of
God's wisdom, and goodness, and power. But what was to be a token of his
attributes in all their glory displayed in the salvation of man? The
laws which he has given to his creatures are tokens of his will
concerning them. But what creatures could sufficiently denote his
covenant, its blessings, and its duties? The sabbath, and circumcision,
were each, at once a privilege and a duty, and, as well as other things,
a sign of the Covenant. But what among the effects of Jehovah's
sovereignty, could betoken it in all its glory? Its effects on creatures
being finite, what is finite might these in some measure point out. But
could any dependent being fully designate its glorious origin, and
infinite Surety? The world is finite, though due to Almighty power, and
so are its ordinances; and a finite being might betoken these. Miracles
of healing, raising the dead, of controlling the material world, and the
actions of angels and men, and of bringing from spiritual death to life
are all finite, but beyond the might of less than Almighty power. And
all these in some measure by some creature as a token might be
signified. But the law of God embodied in his covenant is exceeding
broad; its blessings are inconceivably great. God is the author of the
Covenant. God is the mediator of the Covenant. God in his own nature and
in the nature of man, is the glorious body to which are spiritually
united the children of the Covenant. God, in the nature of man, alone
could have afforded a manifestation of the Covenant adequate to its
character. Behold, then, as the most glorious display that has been made
of God or his ways, the Lord Jesus given to denote the Covenant that had
been made for the people!

FOOTNOTES:

[662] Gen. ix. 12-15.

[663] Gen. vi. 17, 18.

[664] Gen. vi. 18-21.

[665] Gen. viii. 20-22.

[666] Gen. ix. 11.

[667] Gen. ix. 16.

[668] Gen. vi. 5.

[669] Job xxii. 17.

[670] Job xxii. 21.

[671] Ps. civ. 5-9.

[672] Jer. v. 22-24, 2, 7, 25.

[673] Is. liv. 9, 10.

[674] Ezek. xvi. 8, 59.

[675] Ezek. xi. 21.

[676] Ezek. xi. 19, 20.

[677] Ezek. xvi. 60.

[678] Ezek. i. 28.

[679] Rev. iv. 3.

[680] Rev. v. 9, 10.

[681] Rev. xi. 3.

[682] Rev. x. 1.

[683] Jer. iii. 23.

[684] Gen. xvii. 10-14.

[685] Rom. iv. 11.

[686] Exod. xii. 48.

[687] Deut. iv. 7, 8.

[688] Exod. xxiii. 17.

[689] Exod. xxiii. 32.

[690] Josh. v. 2, 3, 9.

[691] Col. ii. 11-13.

[692] Rom. iv. 11.

[693] Mat. xxviii. 19.

[694] Acts ii. 38.

[695] Gal. iii. 26-29.

[696] 1 Pet. iii. 21.

[697] Joel ii. 28, 29.

[698] Is. xliv. 3-5.

[699] Exod. xxxi. 13, 16.

[700] Deut. xxvi. 18.

[701] Is. lviii. 13, 14.

[702] Neh. x. 29-31.

[703] Ezek. xxii. 8.

[704] Ezek. xx. 40, 41, 37.

[705] Jer. xvii. 24-27.

[706] Exod. xix. 5, 6.

[707] Is. lxi. 6.

[708] 1 Pet. ii. 5, 9.

[709] Rev. i. 5, 6.

[710] Exod. xiii. 12, 16.

[711] Num. xxv. 12.

[712] Deut. xxxiii. 9-11.

[713] Hos. iv. 6.

[714] Ps. cii. 28.

[715] Jer. iii. 15.

[716] Mal. ii. 7.

[717] Ezek. xliv. 15.

[718] Mal. i. 14.

[719] Heb. vii. 21.

[720] Ezek. xviii. 31.

[721] Deut. x. 16, 20.

[722] Ezek. xliv. 7.

[723] Jer. ix. 26.

[724] Rom. ii. 29.

[725] 2 Chron. xv. 12.

[726] 1 Kings xv. 14.

[727] 2 Chron. xxx. 12.

[728] Jer. xxxii. 40.

[729] Is. viii. 18.

[730] Heb. ii. 13.

[731] Luke ii. 28-32.

[732] Zech. ix. 11.

[733] Heb. xiii. 20, 21.

[734] Rev. v. 9.

[735] Gal. iii. 16.

[736] Rom. viii. 32.

[737] Phil. iv. 13.

[738] Amos v. 4, 5.

[739] Is. xi. 10, 12.

[740] Ps. cv. 4, 6-8.

[741] Is. xlv. 19.

[742] Is. xlix. 6, 8.




CHAPTER XII.

COVENANTING PERFORMED IN FORMER AGES WITH APPROBATION FROM ABOVE.


That the Lord gave special token of his approbation of the exercise of
Covenanting, it belongs to this place to show. His approval of the duty
was seen when he unfolded the promises of the Everlasting Covenant to
his people, while they endeavoured to perform it; and his approval
thereof is continually seen in his fulfilment to them of these promises.
The special manifestations of his regard, made to them while attending
to the service before him, belonged to one or other, or both, of those
exhibitions of his acceptance of them in the discharge of the duty. They
afford peculiar illustrations, brought out by Him in a wondrous
providence, of the important truths concerning his Covenant, which all
his other dispensations to his people also present.

First. He approved of engagements made in Personal Covenanting.

The vow of Jacob at Bethel, at the distance of several years, was
followed by a command from God to erect there the altar, which in that
he had virtually promised to build. The vow of Hannah was acknowledged
by the gift of a son, whom the Lord honoured to be a signal blessing to
Israel. The vow of David,--"To find out a place for the Lord, an
habitation for the mighty God of Jacob," received the approval,--"It was
well that it was in thine heart," though the duty was made to devolve
upon his son. These are examples of Covenant engagements made by
individuals, to be performed by themselves, or by others, according to
the will of God, and which he afforded grace to parties chosen by
himself to fulfil.

Secondly. He approved of engagements made in Social Covenanting.

The Covenant made with Noah was dictated by the Lord himself. The
patriarch and his family acceded to it. He and they, along with the
living creatures concerning which he had received instructions, entered
the ark according as God had commanded; and the Lord shut him in.[743]

That Covenant was renewed with the patriarch by the express words of
God; a promise kindred to that delivered to man in a state of innocence,
but which, containing also the grant of animal food, and thereby
affording an intimation of the exercise of feeding by faith on the flesh
of the Redeemer, included a gracious grant which the other promise could
not contain, was added at the renovation; and the bow in the cloud was
declared a token that the Lord would not forget the transaction, but
while that emblem should continue, even to all ages should fulfil the
promise made by Him, and accepted in faith by his servants.

The Covenant with Abraham was graciously proposed by the Lord himself.
And the faith of the patriarch, called into exercise at the ratification
of it, was encouraged by the appointment of a special sacrifice, and the
wondrous phenomenon of the smoking furnace and the burning lamp.[744]

That covenant was ratified a second time, while the Lord appointed the
ordinance of circumcision as a sign and seal of it, to be extended to
the descendants of the patriarch, not merely as the progenitor of the
Israelites, but as the father of many nations. The extension of the
privilege to Ishmael, the descendants of whom observed the rite, and to
the other males of Abraham's household, was a pledge that all the
Gentile nations should in due time become interested, not merely in the
outward advantages, but also in the spiritual privileges of God's
covenant, and was a pleasing illustration of the manner in which the
Lord, by a special appointment, is pleased to testify even through many
ages, to the good of many, to the pleasure which he takes in his
servants performing duty in the strength of grace afforded by
himself.[745] When the Covenant was about to be ratified for the third
time, the Lord called his servant to a signal exercise of faith. The
giving of an enlarged view of the promise followed upon the provision of
a sacrifice, as a substitute for the once-devoted son; and united with
the oath of God, given for confirmation, in leading to the renovation of
the Covenant, as a sign of the Lord's approval of the vigorous exercise
of that faith through which its conditions are accepted. And the new
pre-intimation of a Saviour to come, that was made in the ram caught in
the thicket, gave to all who believed in God--and still more, the
actual offering of the Lamb of God, gives to all now who follow their
faith in Covenanting, to use in confidence the patriarch's
words,--"Jehovah-jireh," _the Lord will provide_.[746]

The Covenant made with Israel, like the others made thereafter with the
Church of God, was a renovation of that established with Abraham. Like
that, it was proposed by the Lord himself, and besides, was in token of
his enduring favour ratified by his oath.[747]

The Covenant with Jacob was entered into after that the Lord, by
anticipating and encouraging the faith of his servant, graciously
presented before him the vision of the Ladder, as an emblem of the
glorious Saviour bringing men to communion with God, and in the
accomplishment of his work directing the energies of unfallen angels
sent forth by him to minister to the heirs of salvation.[748]

The Covenant of Sinai was confirmed in a manner the most encouraging,
as well as condescending and glorious. By fire, the Lord intimated not
merely his power to punish, but also his gracious presence. By the voice
of speech, though the people were afraid, he afforded in kindness an
indisputable evidence of the truth of his gracious intercourse with
them.[749] And when it was renewed, the Lord added to the tokens which
he had given of his regard for his people drawing near to serve him,
while he passed by before his servant Moses, and proclaimed, "The Lord,
the Lord God, merciful and gracious, long-suffering, and abundant in
goodness and truth."[750]

That the Lord approved of Israel making a vow at Hormah, appeared from
the fact that He granted to them the object of it.[751]

The Covenant made on the plains of Moab was confirmed by the oath of
God; and the encouragement of it, that the Lord would be unto Israel a
God, afforded additional evidence that their net of laying hold upon it
was well-pleasing to him.[752]

The Covenant made at Shechem was shown to be approved of God, not merely
by his command to Israel to enter into it, but by the strength which he
gave to them to serve Him, and consequently to keep that covenant all
the days of Joshua, and all the days of the elders that overlived
Joshua.[753]

Of the Covenant between God and Israel, entered into through the
instrumentality of David,[754] the Lord testified his approbation, in
fulfilling to the house of Judah its promise of a race of kings in
David's line, which should be consummated in Him who, being David's Son
and David's Lord, should reign for ever.

The tokens of the Lord's acceptance of Israel Covenanting with him in
the reign of Asa were, that He, whom they had sought with their whole
desire, was found of them, and that he gave them rest round about.[755]

Israel Covenanting with God, in the reign of Nehemiah, were visited with
special tokens of Divine favour. The Lord gave them one heart to perform
the service, and bestowed his blessing afterwards upon them. "The hand
of God was to give them one heart to do the commandment of the king and
of the princes, by the word of the Lord."[756] "Then the priests the
Levites arose and blessed the people: and their voice was heard, and
their prayer came up to his holy dwelling-place, even unto heaven."[757]

As to Israel under Joshua and the elders that overlived him, so to the
people Covenanting under Josiah, the Lord showed his favour, by enabling
them to keep covenant with him. "And all his days they departed not from
following the Lord, the God of their fathers."[758]

Though there is less explicitly said to intimate that the Covenanting of
Israel under Ezra was approved of God, than what is recorded in
commendation of other like exercises, yet their work was acceptable to
Him.[759] Were there nothing else to show this, the prayerful frame of
mind, corresponding to a former promise, in which they engaged in it,
were sufficient.[760]

The Covenant between God and his Church, in the days of Nehemiah, was
made and followed with signal marks of Divine favour. The transaction
had been predicted. "For though thy people Israel be as the sand of the
sea, yet a remnant of them shall return: the consumption decreed shall
overflow with righteousness."[761] "The consumption" here spoken of, was
the destruction of the Assyrian empire. The returning referred to, was
the restoration of Israel from Babylon. And the overflowing with
righteousness adverted to, would appear to have been the exercises of
engaging in Covenanting under Ezra and under Nehemiah, and the
consequences thereof. And manifold were the benefits that followed from
these engagements. Copies of the law of God were increased: the people
were accordingly much more abundantly instructed than they had been
before; and they no more returned to idolatry.

And what is said by an apostle, in reference to the Churches of
Macedonia engaging in the exercise, we have no reason to suppose to be
inapplicable to the other Churches in the apostolic age, that performed
the duty,--that they did so "by the will of God."

Hence, in conclusion. Though the Canon of Scripture be now closed, we
have encouragement to make vows, the engagements of which are lawful. A
material difference that obtains between the former and the present
dispensation of Divine grace is, that what was vouchsafed under the
former, was fitted to afford the principles according to which, all
under the latter should judge of the attainments from the hand of God,
made by them in every given exercise. Did he, in former times,
manifestly approve the performance of the duty? he will substantially do
so now. Did he favour his people taking hold on his covenant then? he
will do so still.

FOOTNOTES:

[743] Gen. vi. 17, 18. vii. 16.

[744] Gen. xv. 9-18.

[745] Gen. xvii. 7-14.

[746] Gen. xxii. 1-18.

[747] Gen. xxvi. 3-5; and Ps. cv. 9.

[748] Gen. xxviii. 11-22.

[749] Exod. xix. xx.

[750] Exod. xxxiv. 6; see also ver. 10.

[751] Num. xxi. 2, 3.

[752] Deut. xxix. 13.

[753] Jos. xxiv. 25, 31.

[754] 2 Sam. vii. 11-22; 1 Chron. xxviii. 8.

[755] 2 Chron. xv. 15.

[756] 2 Chron. xxx. 12.

[757] 2 Chron. xxx. 27.

[758] 2 Chron. xxxiv. 33.

[759] Ezra x.

[760] Jer. l. 4, 5.

[761] Is. x. 22.




CHAPTER XIII.

COVENANTING PREDICTED IN PROPHECY.


The fact of Covenanting, under the Old Testament dispensations, being
approved of God, gives a proof that it was proper then, which is
accompanied by the voice of prophecy, affording evidence that even in
periods then future it should no less be proper. The argument for the
service that is afforded by prophecy is peculiar, and, though
corresponding with evidence from other sources, is independent. Because
that God willed to make known truth through his servants the prophets,
we should receive it as transmitted by them, in a manner peculiarly
calculated to invite attention. A statute tells what, according to the
authority of God, ought to be done. The revelation of God's purposes
unfolds precisely the same things as to be done, but according to his
sovereign arrangements made to lead to them. Prophecy declares, indeed,
the purposes of God, but specially the carrying of them into effect in
individual cases. In the purposes of God, each fact agreeable to his
will is provided for. In prophecy, such of these facts as he has
resolved to make known are presented. The reality of the pre-intimation
of these shows their importance, and points out that preparation ought
to be made for them. The assurance that a fact of Covenanting is
predicted is a substantial argument for its lawfulness. The individuals,
to perform it, may be urged by a variety of motives; yea, even by the
promise in reference to their doing of it, without knowing at the time
that they were the special objects of the promise. The argument from
prophecy derives its value from two things,--that the subject of
prophetic intimation, as provided for by the Lord himself, is
warranted, and, that it is beyond the power of men either to fulfil it
otherwise than he has arranged, or to prevent its accomplishment.
Prophecy describes, with precision, facts that will take place. Men are
brought into the circumstances to which a prophecy refers, and they may
be ignorant of the fact. Afterwards they know it, and attest the verity
of the prediction. The descriptions afforded in prophecy concerning the
circumstances of the truth predicted are not given to provide these
circumstances, for that is done according to a sovereign Divine
arrangement; but are afforded to show, after the fulfilment, that the
truth was indeed that which had been foretold. Prophecies, that duty
will be done, lead men to it, not as attracted by its circumstances, but
as directed by the Divine counsel.

Prophecy, therefore, independently of its fulfilment, affords a reason
for Covenanting. Properly authenticated, it has the force of an
important argument. Shown to be prophecy, both by the circumstances in
which it was uttered, and by the fulfilment, it is manifestly conducive
to the duty. The fulfilment of prophecy is a scriptural test of its
truth; but manifestations made of Divine approbation to the prophet,
even before what was uttered by him was fulfilled, also attest that such
was of God. It is the prophecy, as authenticated by one or other, or
both of these things, that gives encouragement to perform the service.
Did God speak by his servants in order to inform men, that his name
should be called upon, in vowing and swearing unto him? Then, because of
such a peculiar manifestation of his will, the duty behoves to be
performed. If the dictation of his will as a law in reference to the
service had been sufficient, he would not otherwise have enjoined it.
And if his will manifested in that manner confers obligation, does not
the revelation of it, in the condescending, though glorious language of
prophecy, as well as otherwise, bind to duty? Shall he use any means to
make his pleasure known, of which men, by giving obedience, will not
testify their approbation? Shall God speak, and yet men not respond?

Covenanting was predicted in prophecy in reference to Old Testament
times. The prophecies under this head may be divided into those of the
earlier prophets, and those of the later. The first class includes in
it, those of Jacob and Moses, and others, who were employed to predict
the future circumstances of Israel. Referring to the Church of God as a
covenant society, in general they foretold that the exercise of
Covenanting should be performed by its members. As an instance of
explicit references made to the duty, we may advert to the blessing of
Moses on the tribe of Levi.[762] That prophecy, though not limited to
the periods of the former dispensations, may be considered as specially
including in it a prospective regard to every act of Covenanting, in
which the Church and nation of Israel as such engaged after it was
delivered. The predictions of the later prophets in regard to
Covenanting in the former ages, were fulfilled, on the return of the
Jews from Babylon.[763] They were so explicit, and so soon fulfilled, as
to afford most emphatically an exhibition of the will of God in regard
to their object.

Covenanting was predicted in prophecy in reference to New Testament
times. Both in the first and in the later ages, the performance of the
duty in these ages was foretold. It was intimated when it was said
concerning the Messiah,--"Unto him shall the gathering of the people
be."[764] Many prophecies uttered concerning the restoration of Israel,
refer to the present dispensation; and consequently, the predicted
exercises of Covenanting which these contain, to it also belong.[765]
Corresponding to the prophetic intimation concerning a people who should
be created to praise the Lord, is that of a new heavens and a new earth;
both are to be fulfilled in gospel times, and by those who were to be
created, engaging in the duty of taking hold on God's covenant.[766] The
Saviour was promised for a covenant of the people, and for a light of
the Gentiles; and also that he might establish the earth, to cause to
inherit the desolated heritages.[767] The last of the Old Testament
prophets, at the same time that he speaks of the covenant of the
priesthood having been broken by the Jews, who were unbelievers,
uttering the prediction,--"My name shall be great among the
Gentiles,"[768] pre-intimates that all the heathen nations shall use the
name of God in vowing and swearing unto him. Early was uttered the
prophecy,--"God shall enlarge Japheth, and he shall dwell in the tents
of Shem."[769] An illustration of it is given in these words,--"Is he
the God of the Jews only? is he not also of the Gentiles? Yes, of the
Gentiles also?"[770] Its reference to Covenanting is therefore manifest.
Many passages besides, from the Old Testament prophets, show that the
Gentiles in their national capacities shall vow and swear to God.[771]
And in the book of Revelation, the same is foretold.[772] Explicit
predictions are made concerning the Egyptians vowing a vow and
performing it, and concerning the Assyrians along with them and Israel
being reckoned as the Lord's people, which fall to be fulfilled in the
later times.[773] And by the voice of prophecy we are assured, that by
Covenanting, in the last days, Israel and Judah shall be gathered and
united as the Lord's people. By the breaking of the staff "Beauty," a
prophet was called to signify that the Lord's covenant with Israel was
broken; and by the cutting of the other staff, "Bands," he was directed
to show, that the brotherhood--certainly one which had been professedly
by covenant, between Judah and Israel should be broken.[774] But even an
earlier prophet, by the use of the corresponding emblems,--of one stick
for Judah and Israel his companions, and another for Ephraim and all the
house of Israel his companions, in joining them into one stick, was
commissioned to testify to their being joined to one another, in taking
the Lord for their God, in the latter day.[775] Referring to the words
of sacred psalmody,--"Therefore will I give thanks unto thee, O Lord,
among the heathen, and sing praises unto thy name;"[776] as prophetic,
an apostle unfolds the exercise of Covenanting as incumbent till the
latest times. Yea, as a fruit of the resurrection of the Lord Jesus, the
service, in the loftiest terms, is foretold. "Thou hast ascended on
high, thou hast led captivity captive: thou hast received gifts for men;
yea, for the rebellious also, that the Lord God might dwell among
them."[777]

Hence, in conclusion. How important to attend to such prophetic
intimations! They are the word of God. They were indeed addressed
through men, but their origin is Divine. They are addressed to us. In
times past God spake unto the Fathers by the prophets; he still speaks
to us in his word. By the authority of the Lord Jesus, we are commanded
to search the Scriptures;--the Old Testament as dictated by his Spirit,
and the New as also from Him. While we read his word, he speaks to us
from heaven. Let us not be slow of heart to believe all that the
prophets have written.

FOOTNOTES:

[762] Deut. xxxiii. 8-10.

[763] Some of these are contained in Is. x. 22; xxviii. 15-22; Jer. l.
5.

[764] Gen. xlix. 10.

[765] See Jer. xxxi. 31-34, and Heb. viii. 8; Ezek. xxxiv. 25; xxxvii.
26; as instances.

[766] Ps. cii. 18-22; Is. lxv. 16, 17.

[767] Is. xlii. 6; xlix. 8.

[768] Mal. i. 11.

[769] Gen. ix. 27.

[770] Rom. iii. 29.

[771] Ps. xxii. 27; Is. lii. 15; Zech. ii. 14.

[772] Rev. xi. 15; xv. 4.

[773] Is. xix. 18-25.

[774] Zech. xi. 10, 14.

[775] Ezek. xxxvii. 15-28.

[776] Ps. xviii. 49.

[777] Ps. lxviii. 18; see also Zech. ii. 11.




CHAPTER XIV.

COVENANTING RECOMMENDED BY THE PRACTICE OF THE NEW TESTAMENT CHURCH.


The approved practice of the Church of God in Covenanting, is
recommended to us by these two things,--that it displays a voluntary
regard to his will, and that it exhibits his power accomplishing his
purpose.

The example of the people of God, while they walk in all his ordinances
and commandments blameless, is a warranted motive to duty. "Be ye
followers of me, even as I also am of Christ."[778] Their practice in
the discharge of the duty of Covenanting, accordingly, is worthy of
imitation. Were we doubtful whether or not their observation of the
exercise were according to the will of God, we should not be encouraged
by it; but when assured of its consistency with the Divine record, we
are called to follow it. Their devout performances of the duty, then,
present a reason for discharging it, strong in proportion to the force
of every warrant which they had for engaging in it, but though in
accordance with these, different from each of them. True, we are not to
compare the doings of men with the command of God; but when he calls us,
we are under obligation to observe these, when presented as an
illustration of duty, or as a motive to perform it. On account of the
same reasons for which the Church of God in former ages attended to
Covenanting, we should attend to it; but we should perform it because of
their example besides. Did they engage in it because of the
manifestations of its obligation upon them, made in the Scriptures, and
also on account of the approved practices of their predecessors? We
should perform it for the same reasons, and for this cause besides, that
they themselves engaged in it. "We desire ... that ye be not slothful,
but followers of them who through faith and patience inherit the
promises."[779]

The practice of the Church of God, warranting to engage in the duty, is
a manifestation of Divine favour made by Him in enabling her to act to
the fulfilment of his designs. Were his people called to duty according
to his command? He vouchsafed the strength requisite that they should
obey. Were they attracted to it by the anticipation of good from Him? He
afforded the grace by which they were drawn. Through them performing the
service, was promise or prophecy regarding it fulfilled? The glory of
God was displayed by Him fulfilling his word. Because of the displays of
Divine excellence made on its performance by the saints, contemplating
their example, we are called to the duty.

On these two grounds, the practice of the New Testament Church, engaging
in Covenanting, to which here but merely a slight reference can be made,
invites to the duty.

The practice of the Church of God in the Apostolic age, in regard to
this matter, has been considered before;[780] to those cases that were
explicitly approved of God, it belongs.

The practice of the Church of God in the three centuries immediately
succeeding the Apostolic age recommends the duty. Creeds, Confessions,
and Covenants, obtained in that period; summaries of Christian doctrine,
received and adhered to, are recorded by Irenaeus, Tertullian, Origen,
and others. To oppose the manifestation of error, these would appear to
have been made. The primitive Christians, in order to the attainment of
Church membership, were required not merely to assent to such creeds or
confessions, but also to confirm their acquiescence by oath.[781] The
younger Pliny represents them as meeting on a certain day--obviously the
Sabbath--and among other exercises, then engaging in addressing
themselves in prayer to Christ, binding themselves by a Solemn Oath, to
what we know to be duty. Justin Martyr represents Baptism to adults as
given only to those of them who vowed to live according to the
confession of their faith. And to the practice of Covenanting by oath,
on the reception of Baptism, Tertullian and Jerome also allude. The
service, as authenticated, continued till the days of Gregory Nazianzen.
During the period too, covenants were subscribed; and at some stages at
least of it, those who had become exposed to the censures of the Church,
on being restored, were required explicitly to enter into covenant
again. Such procedures were, in measure, more or less perfect, according
to the statutes of the word of God, enjoining vowing to Him; and they
have a claim to be regarded as the fulfilment of some of the prophecies
regarding the duty of Covenanting, that refer to the last times. The
beneficial practical consequences of them, in many cases, gave
corroborative evidence that they were warranted.

The federal transactions of the Churches of the Reformation recommend
the duty. To what extent the practice may have been engaged in by the
few in Europe who held the truth during the dark ages, we do not well
know. That it was much attended to, we may rather infer, than use as an
argument. But with the dawn of the Reformation came the practice of
Covenanting. Step by step the Churches proceeded in opposition to
Popery, by solemn engagements. By them the friends of truth were united
together. By them, where they stood, successively through grace, they
triumphed, even when they fell;--they knew not to flee. The history of
the Church's reformation is written in her Covenants.

First. The federal transactions of the Churches abroad. The Waldensian
and Bohemian Churches--the forlorn hope of the Reformation, nobly led
the way by Covenanting. Two Confessions of the faith of the Waldenses
are valuable monuments. Some Waldenses who settled in Bohemia, are
understood to have become the followers of John Huss. These frequently
practised Covenanting. The Churches of the Waldenses and of the
Protestants of Germany, in November, 1571, entered into a solemn
covenant engagement, in which was made a profession of their faith, and
a resolution to adhere to the true Christian Reformed Religion. Previous
to this, by the famous league of Smalkald, renewed in 1536, the
Protestant princes and people of Germany became engaged to maintain
together the doctrine and truth of the gospel, and peace and
tranquillity in the empire and German nation. In the Reformed Churches,
Covenanting was common. According to Beza, on July 20, 1537, the capital
articles of the Christian religion and discipline were SWORN by the
Senate and people of Geneva. Berne and Lausanne also came to be included
in the league. The Churches of Holland, and of Hungary and Transylvania,
and others on the continent of Europe, had recourse in like manner to
solemn vows. The tendency to enter into such engagements survived the
wreck of the period that has elapsed since the days of the Reformation;
and was nobly illustrated in recent times, as when a number in the
Austrian dominions, when about to be cruelly expatriated for their
attachment to the truth, pledged themselves to adhere to it, by a
"Covenant of Salt." The practice extended to America. There settlers
from Europe, at Salem, in 1629, by Covenanting, solemnly incorporated
themselves into a Church of Christ. And afterwards the practice of
Covenanting in the adopted land obtained.

Secondly, and lastly. The Covenant engagements of the Church in Britain
and Ireland. Scotland was honoured, early in the Reformation, to declare
valiantly for the truth. Though a Hamilton, and a Wishart, and other
noble confessors and martyrs, were soon sacrificed, it pleased God to
place a safeguard around a Knox and others, that the truth might be
diffused. And when the rulers of the nation were wholly devoted to
Popery, in his goodness and mercy He saw meet to put it into the hearts
of some of the nobles, and of many of the people, to offer themselves
willingly, by Covenanting, to use means to effect its removal. The first
covenant against Popery was ratified at Edinburgh, in December, 1557. It
was signed by the Earl of Argyll, Glencairn, Morton, Archibald Lord
Lorne, John Erskine of Dun, and others. The next was entered into at
Perth, in May, 1559. The third was made at Stirling, in August of the
same year. The fourth, at Edinburgh, in April, 1560. The Fifth, through
the exertions of John Knox and George Hay, at Ayr, in September, 1562.
In 1580, the National Covenant, drawn up by John Craig, and directed
against the whole of the Romish corruptions, was entered into; next
year, the General Assembly sanctioned the covenant, and the Church
received it; it was renewed in 1590, and also in 1596. On the 28th of
February, 1638, the covenant, with an addition that was virtually
directed against Prelacy, was renewed at Greyfriar's Church, Edinburgh;
thousands had assembled; the solemnity was accompanied with prayer and
fasting; and with the most profound emotions, the covenant was sworn
and subscribed. In order to carry into design its effect, in Glasgow,
November, of the same year, sat down the Assembly--celebrated for
overthrowing Prelacy in Scotland, and for its other acts of reformation.
And as a manifestation of attachment to the cause of the covenant, in
the consequent ever memorable times, there appeared on the banners of
the Scottish people, the memorable motto, "For Christ's Crown and
Covenant." These covenants are binding still on the people of Scotland.
It is their duty still to declare for their object. Making efforts to
maintain the kingly authority of Messiah, they ought to regard his
covenant. Only those who see his covenant, see properly his crown. But
to proceed. In consequence of negociations between the people of England
and those of Scotland, "the Solemn League And Covenant," between the
three kingdoms, was entered into. It was directed against Popery and
Prelacy, and every other species of error; it engaged the nations to
endeavour to attain to uniformity in religion; it recognised the duty of
obeying civil rulers in the Lord; and it was sworn by men of various
communities, but by them as all of one reformed religion. In August,
1643, it was approved by the Scottish Convention of Estates, and by the
General Assembly, on one day. It was sworn thereafter at St. Margaret's,
Westminster, by both Houses of Parliament, the Assembly of Divines, and
the Commissioners from Scotland. It was afterwards subscribed by both
Houses of Parliament, and by the Assembly of Divines, and generally by
persons of all ranks in the United Kingdom. It was renewed in Scotland
in 1648, and by the Parliament in 1649. Being scriptural in its matter,
and not yet implemented, and besides, having been acquiesced in by the
civil power, it is to this day binding on the nations;[782] to this day
it binds the Churches in the three kingdoms,--the Church of Scotland,
and all those who have seceded from it as an establishment, as well as
those Presbyterians who never were connected with that Church since the
Revolution.[783] It is not too much to describe it, in the language of a
most justly esteemed writer, as "a document which we may be pardoned for
terming the noblest, in its essential nature and principles, of all that
are recorded among the international transactions of the world."[784]

The National Covenant of Scotland, and the Solemn League and Covenant,
were renewed, with various additions, at Lanark, before the devoted but
disastrous struggle at Pentland, in 1666; at Lesmahagow, in 1669; at
Auchensaugh, near Douglas, on July 24, 1712; and at Crawfordjohn, in
1745. What was suited to these times in the engagements made on those
occasions, and not yet accomplished, is binding, through the deeds of
the parties who entered into them, on those whom these parties
represented.

It would not savour much of candour to keep out of view, that by other
parties besides, these covenants have been renewed since the Revolution;
though it must be declared, that of the renovations made by such we
cannot in all things approve.

Scotland, nay Britain, we may then say, was solemnly dedicated to the
Lord. When will the Covenanted work of Reformation, which at present
lies under the bann of many wicked acts, yea, even under the act
confirming the Union between Scotland and England, be revived? May
there be soon fulfilled to our people again the promise,--"Thou shalt
be called Hephzi-bah, and thy land Beulah: for the Lord delighteth in
thee, and thy land shall be married."

It must be admitted that the testimonies of those who opposed the Romish
apostacy were in accordance, at least in some measure, with the mind of
Christ; and it cannot be denied, that the many to whom we have referred,
delivering those testimonies with all the solemnity of an oath,
appeared, to the fulfilment of ancient prophecy concerning those who in
the last times should testify for him, as his "Witnesses." Besides, has
there not been fulfilled in our own land, as well as elsewhere, in those
who engaged in Covenanting, in part such promises as this,--"He shall
not fail nor be discouraged, till he have set judgment in the earth: and
the isles shall wait for his law.... I the Lord have called thee in
righteousness, and will hold thine hand, and will keep thee, and give
thee for a covenant of the people, for a light of the Gentiles." That
this promise may in due time be fulfilled to all who are in darkness,
let us endeavour to imitate, in their devotedness of heart to God, those
whose conduct we have been led here to consider, and who enjoyed so
abundantly the benefits of that promise.

FOOTNOTES:

[778] 1 Cor. xi. 1.

[779] Heb. vi. 11, 12.

[780] Chap. xii.

[781] Vitringa.

[782] See "Lectures on the Principles of the Second Reformation."
Glasgow, 1841. Lecture VII., by the Rev. Dr. W. Symington.

[783] Appendix B.

[784] "History of the Church of Scotland." By the Rev. W.M.
Hetherington, A.M. Edin., 1842.




CHAPTER XV.

SEASONS OF COVENANTING.


The duty is never unsuitable. Men have frequently, improperly esteemed
the exercise as one that should be had recourse to, only on some great
emergency. But as it is sinful to defer religious exercises till
affliction, presenting the prospect of death, constrain to attempt them,
so it is wrong to imagine, that the pressure of calamity principally
should constrain to make solemn vows. The exercise of personal
Covenanting should be practised habitually. The patriot is a patriot
still; and the covenanter is a covenanter still. "It is not enough that
the heart be once given to God; when this has really been done it is a
great attainment; but it must again and again be surrendered in renewed
acts of self-dedication, in order to the maintenance of any thing like
fidelity and steadfastness in his service. A daily recognition of our
relationship to Christ, is full of comfort and encouragement, and is at
the same time invaluable as a means of sanctification. How precious the
privilege of being able in all difficulties and dangers, to speak of the
great Jehovah in the language of Paul,--'God, whose I am, and whom I
serve!'[785] How powerful the argument, in applying for deliverance from
evil of whatever kind, employed by the Psalmist,--'_I am thine_, save
me.'[786]"[787] And though the exercises of Social Covenanting are not
practicable so frequently as those of that which is personal, there is
no reason why they, any more than the other, should be reckoned as
incumbent only on occasions of an extraordinary nature.

But special seasons do give peculiar calls to the duty in all its
variety. Times of hazard and distress, by displaying in relief, the
vanity of all the aids that mere creatures could afford, and finding men
looking around for comfort and support, invite, with a power peculiar to
themselves, to look to Him who is a present help to his people in every
time of need, and cordially, by Covenanting, to respond to his
invitation,--"Call upon me in the day of trouble; I will deliver thee,
and thou shalt glorify me."[788] When religion is low, and error and
vice and ungodliness prevail, the hosts of darkness are successful; but
their clamour is unfit to drown the cry, so fitted to inspire with holy
zeal, then urging to special devotedness to the Lord's cause,--"Who is
on the Lord's side?"[789] In times of reviving, there are transmitted by
every gale from heaven, the words of the Redeemer, inviting his
Spouse--his Church, individually and socially to the holy duty of
acknowledging Him as her Lord,--"Rise up, my love, my fair one, and come
away."[790] When the friends of truth unite for its maintenance, either
in an incorporate or other capacity, they are called to follow the Lord,
the "Leader." Is it said of the wicked,--"They are confederate against
thee (or, against thy Covenant they shall covenant)"? What ought to be
the conduct unitedly of those, who individually are interested in the
Lord's Covenant? Are they not urged, to declare most explicitly by
formally taking hold upon it, that they have come up to the help of the
Lord, to the help of the Lord against the mighty?[791]

FOOTNOTES:

[785] Acts xxvii. 23.

[786] Ps. cxix. 94.

[787] "Enter into thy Closet." By the Rev. James M'Gill, Hightae,
Lochmaben. Glasgow: David Bryce, 1843;--a most valuable work on the
secret duties of religion.

[788] Ps. l. 15.

[789] Exod. xxxii. 26.

[790] Song ii. 10.

[791] Appendix C.




CONCLUSION


Hence the exercise of Covenanting has powerful claims. It is important.
It is unfolded by a flood of light from the page of Divine truth. It is
intimately connected with the manifestation of the glory of God. It is
related to every other duty incumbent on men. It contemplates the best
interests of society at present and to come;--it bears upon the
maintenance of the just rights of mankind, and the glory of the Church
in Millennial times. And it is an important means of sanctification, and
of perseverance in grace. By means of it, each one of the glorious
community of which Christ is the Head is called to manifest attachment
to him; and through it to become more and more like unto him: so that
the whole body of the faithful, each one having been taken into God's
Covenant, and enabled to abide by it,--the Church, as the Lamb's wife,
may be presented faultless before the presence of his glory with
exceeding joy.

It is advantageous. Preparation for it leads to accurate apprehensions
of duty. It tends to cherish a devout solemnity of mind. It leads to the
comforts of habitual holy communion with God. It impresses with a sense
of increased obligation, that furnishes an ardour of mind, powerfully
impelling to duty. It tends to unite many in affection, and sentiment,
and zeal for truth. It presents instruction most solemnly to the young
and rising race, led to inquire concerning it, "What mean ye by this
service?" It is calculated to arrest for good the attention of society
at large. And it provides benefits the most valuable and extensive, for
generations unborn.

It is necessary. It forms a part of the system of means devised by
Jehovah for carrying forward his work; and it must be observed. His
work, by this and other means, will be completed. Though the evils that
have occurred in the world have been permitted, yet some are chargeable
with blame for committing them, and others are culpable for not having
used various means, of which Covenanting is one, in order that they
might have been prevented. Though the Romish apostacy was permitted, yet
who can tell how far the Church of God was culpable in not using
extensively enough for its prevention, Covenanting--one means directly
adapted to that purpose? And who can tell what effect the performance of
the duty will have in leading to the good in store for the Church, even
on earth, and to the prevention of evil which, if allowed, would arise?

The duty, therefore, should be observed.[792] It is irreligion that
disregards it. Superstition and infidelity alike trifle with an oath;
for Satan hates and tries to discredit this institution of heaven. Who,
by not observing the ordinance of Covenanting would practically say,
that it ought to be abolished? Who would say that one flower of the
field should cease to exist in the vegetable world, because that many
others emit a fragrance whose elements are the same as those of the
sweets which it breathes, or display tints due to the same colours that
afford its glorious hues? And who would say that this part of the
glorious system of the means of grace is unnecessary? Let this Ordinance
be observed, that evil, as a corrupt thing under the atmosphere and sun
of heaven, may perish before it; that many may enjoy the blessedness of
the inheritance of the saints; and that God may be glorified through
Jesus Christ, the Mediator of the New Covenant.

FOOTNOTES:

[792] Appendix D.




APPENDIX.

A.


Every species of co-operation with the appointed functionaries of an
immoral and unscriptural civil government, may not imply the recognition
of that power to be the ordinance of God. To co-operate with these for
example, in the execution of justice, is not necessarily to acknowledge
that the power is of God. If the forms of procedure be in themselves
proper, and the laws just, the carrying of them into effect for the good
of society and for the glory of God, is in itself right. But it is one
thing to say that justice should be done in society, and also to aid in
the execution of it, and it may be quite another to acknowledge that the
civil rulers of the given society have a right to do so in virtue of
authority from God. Justice should be done, by a civil power--agreeable
to God's preceptive will. If no such power exist, the community are to
blame for not originating such a power. And if justice be not done, they
are also culpable;--because of the want of such a power justice is not
to be undone. Were such to be allowed, the community would be chargeable
with the crimes of both remaining without a proper civil power and
permitting evil to be committed with impunity. To co-operate with an
unlawful civil power in doing justice, is therefore to do less evil, yea
more good, than would be done by refraining from co-operation.

The swearing of an oath by those called to testify to truth, or to act
in the weighing of evidence, as on a jury, in order to the execution of
justice, does not necessarily imply a recognition of the authority that
calls to do so, to be of God. It is the using of a lawful means of
giving assurance regarding truth necessary to be ascertained, but does
not essentially imply that the claims of those exercising power to the
use of that power, are good. A lawful constituted authority, whether
civil or ecclesiastical, has a right to claim an oath for proper
purposes. But an oath may be sworn to others besides. It may be sworn
for a good end, even to those whose pretensions to power and authority
may not be well founded, but not as if they had a right to claim it,
but merely because of the giving of it being in itself right. The oath
may be sworn for a proper purpose before an individual who has correct
impressions of its sacredness, even though he may be acting for an
unwarranted civil authority. It is not easy to conceive, however, how
one could swear an oath to an infidel, or to any other who regards not
the oath as a solemn religious engagement. The giving of an oath before
a judge and jury, or on a jury before a judge, under an unscriptural
government, does not include the recognition of those as using a power
deputed by God; but contemplates them as Christian men, though mistaken
as to their power, yet doing what is in itself right, and which, if done
by those possessed of authority from God, would be done in all things,
though imperfectly, according to his will. To swear to do justice, is
not to swear an oath of allegiance to an evil power. The one is a duty;
the other would be sinful. It is because that no better means of doing
justice can be employed, that oaths to do justice in the said
circumstances should be given. For the assumption of power which does
not belong to them, those who make it, but not those who even make oath
before them to do what is in itself good, while they protest against
their unlawful claims to authority, are responsible.

A civil government must either be the ordinance of God or not. It cannot
be viewed as acting, in some things, in the character of a power
ordained of God, but in others, as not possessed of authority from him.
A good government, like a true Christian, often does what is evil. But a
bad government, like the wicked, even though it do what in itself is
right, cannot be viewed as in possession of privilege from God, or as
acting for his glory. Yet the inflicting of a just penalty, even by an
unwarranted power, is not to be reckoned as injustice, or--if a capital
punishment, as murder. It is the claim to power which is made, but not
the accomplishment of the deed of retribution--which in itself is just,
that is faulty. Take for example the execution of justice on a murderer.
Murder is not the crime to be laid to the charge of those who, acting
for or under the authority of a power that is not of God, on proper
evidence put to death one who has unjustly taken away the life of a
fellow creature. If a government not authorised by God, after due
investigation put a murderer to death, they do what in itself is right;
but if they do so as those who in their incorporate capacity act for
Him, they do what is wrong. By the deed they are chargeable with the
sin, not of murder, but of assuming to themselves a designation which
they do not sustain. No man in society should take upon him by himself
to execute justice for the shedding of blood, whether he live under a
good or a bad government, except the government refuse to defend the
lives and properties of subjects, and even as some, nay, many
governments have been, be chargeable with oppression and bloodshed. The
reason why none should so interfere, is, that it is likely that the
whole community would execute justice with more propriety than an
individual. Yea, a whole community under an improper civil power should
not of itself execute justice, if there were an accessible power apart
from or connected with it, in which were lodged authority from God.
Those, however, who would in such circumstances claim that power, may
often be looked upon with a jealous eye, as in general they would be
found least entitled to the possession of it. Those who have most
warrantably declaimed against evil constitutions, have been among those
who were least given to assume to themselves a title to power;--they
have been found to defend themselves, but not rashly to usurp authority.
If there were but one individual who could avenge bloodshed, and were
his mind in a proper state, he would seem to have a call addressed to
him to do so; failing to attend to it he would err. Were a community
under an authority not of God, to fail to execute justice, they would be
chargeable with two sins,--that of letting the murderer go unpunished,
and that of not, in recognising the law of God, forming a constitution
or government gifted with power lawfully to proceed against the
criminal. Thus were either an individual or a community to avenge
bloodshed, a lawful power being awanting, such would not be chargeable
with murder. Were a community to do so without acknowledging themselves
to be possessed of authority from God, they would be chargeable with
sin, for not endeavouring to constitute an authority having attributes
which He would recognise as in accordance with his will. Were they to do
so as if possessed of that authority, while destitute of it, they would
be chargeable with the sin essentially of usurpation; and with them,
because of this, others acting so as to support their claim, would be
guilty.


B.

Reflecting on the descending obligations of the British Covenants on the
people of these lands, by the current of an eventful providence we are
conducted to the consideration of the circumstances of the "Free
Presbyterian Church of Scotland." The events in the National Church of
Scotland which have led to the separation from her communion, of the
Protesting Church, and finally, the disruption itself, cannot be
forgotten. The struggle that was maintained for the rights of the
Christian people, for the independence of Christ's house, and the glory
of the Redeemer as King of Zion and King of kings, is worthy of the most
cordial approbation. With those who were employed as the willing and
honoured instruments of emancipating the Church from the tyrannical
restraints under which she so long groaned, and effected a dissolution
of a connection with the State, fraught with so many evils as have been
long felt by her, there ought to be but one feeling of Christian
sympathy. A testimony for the truth, calmly, and effectively, and
devotedly, has been borne by her, to her lasting honour. The Church has
declared that the government has acted a tyrannical and wicked part by
interfering with her privileges; and the people of Scotland have
practically and memorably said, that it is sinful for the Church of
Christ to be connected with an anti-christian State. The government of
the land has been baffled. The rulers were not overborne by the voices
of a majority in either House of Parliament; but by a calm and efficient
resolution, we do not say, becoming the Scottish people, but worthy of
Christian men, they have been defeated; and that would be wise policy,
indeed, which would remove the shame of their overthrow. For the steps
of reformation taken, for the noble sacrifice made by those who gave up
their emoluments that they might be faithful, commendation is due; and
that the Free Protesting Church may come to maintain, to its utmost
extent, not merely doctrinally but practically, the testimony of Christ,
is ardently to be desired. The accession of a great proportion of the
youth preparing for the ministry, and of those engaged as itinerants in
preaching the gospel, is a token for good; and the devotedness of the
people of Scotland on the great emergency, in adhering to the
"Protesting Church," and in yielding of their substance for it, is
peculiarly cheering to the mind. The countenance given by those of the
Presbyterian Church in England who were present, was encouraging and
estimable, as it might have been expected; while the approving
sentiments expressed by those from the Presbyterian Church in Ireland,
in their circumstances, were truly honouring to them, and to that
community. It was becoming others that by deputation they testified to
their approval of the step taken at the great disruption. And, though
what is here said is asserted on individual responsibility alone, it is
declared, without fear of being in error, that another Community in the
land--who consider it to be their duty to adhere to the whole of the
Second Reformation, and to the testimonies of the martyrs who suffered
after it, though not present by representation at the memorable
secession, in order to signify their approbation, do rejoice at the
step, and trust to see it followed by other procedures alike faithful.

The importance of the effects that are possible to follow from the
disruption, demands the exercise of great wisdom on the part of the
Protesting Church. Not less than the power to originate the great
movement that has taken place, is requisite ability to direct it aright.
The people of Scotland, like a mighty mass, have been brought to act;
much depends upon the plan according to which the moving body may be
made to bear. The future interests of the land, under Providence, would
seem to be in the hands of those who now guide the ecclesiastical
movement. The destinies of Scotland were in the hands of a few in days
of peril. They were not unworthy of the trust committed to them. By the
adoption of the same principles which the martyrs practically
illustrated, be it the honour of the Protesting Church, free from
persecution, if the Lord will, but still faithfully, though called to
suffering, to transmit to posterity a legacy, ennobling and beneficial
as that which those left.

It is necessary that the Church of Christ should proceed on principles
laid down in the Divine word. When it does not do this, it acts not in
character, but gives the enemies of the truth occasion to load it with
reproach. The "Free Presbyterian Church" sustaining, as we conceive, the
character of a Church of Christ, should do so in all things.

It is Presbyterian, and is therefore called to base its attachment to
that form of government, on the principle, that it is of Divine right.
To maintain, or admit, that other forms of Church government are of
Divine original, is to surrender a scriptural truth, to act as if facts
in providence could modify the institutes of that society which is
essentially spiritual, to become liable to inefficiency in the
maintenance of the truth, and to give scope to the unworthy suggestions
of those who would contend, that what right even the Church maintains on
an improper ground, other communities besides could claim as well as
she. The state has no right to claim the prerogatives of the Church, nor
to dictate to her the form of her government, or prescribe for her in
other matters. The State has no right to say to the Church, that,
because she does not hold presbyterianism on proper grounds, therefore
it might declare that her government shall be prelatic. But, by holding
Presbytery as alone of Divine origin, she would most effectively
discountenance such unjust claims.

The Church, by a noble act, has thrown off the fetters of erastianism
that had for so long been fastened upon her; let her act so as to be on
her guard against every encroachment of that nature that might be
proposed by the civil power. The struggle for the independence of the
Church was resolutely maintained, and the yoke of those who attempted to
diminish it, was dutifully thrown off. Let not any overture hereafter,
ranging between complete submission to the State, and the mere use of
the veto, on the part of the civil power, upon the appointment of a
given minister to a congregation, though made by the State in the most
attractive manner, be entertained. But let it be practically shown, as
well as solemnly resolved by her, that she recognises only one
Master--who is in heaven.

During the last few years, an arduous struggle has been maintained, in
order to secure, as far as possible, the rights of the christian people.
Now, it is possible to put the people in possession of the unfettered
privilege of electing their own office-bearers; but to put any other
party in possession of that right, would be to do those injury. The
claims of lay patrons are without foundation in the word of God. The
claims of presbyteries, or any other parties than the members of the
Church themselves, are alike unsupported there. In order that the Church
may act in character, her procedure in regard to the election of pastors
and elders, must be scriptural. It is true, that whether the Church act
scripturally or not, no civil class are warranted to usurp her rights;
yet, were her procedure not according to the law of Christ, she would
act undutifully, and would give advantage to enemies to declaim against
her, to the diminution of her influence for good. Though the Church were
to declare for _The Call_, merely on the principle of expediency, but
not as if according to the will of Christ, the State would have no
proper ground for affirming, that therefore it had a right to use
patronage--its principle of expediency; for a right of the Church can
never be transferred to a civil power; yet the Church, by not
legislating on scriptural grounds, could not act in such a manner as to
deserve the recognition of her by the people as proceeding according to
her true character.

The last few years have added to the Church of Scotland a high
proportion of godly and devoted ministers. Errors, that would have been
winked at in previous periods by some in her Assemblies, have been
brought to light, and the laws of Christ's house have been brought to
bear on those who maintained them. Purity of doctrine was a jewel among
the late reforming majority. The orthodoxy of the ministers in general
of the separated Church is undoubted. She adheres to the Confession of
Faith. It is requisite that she direct a testimony against unsound
doctrine, including the errors prevalent now in Churches called
Christian; and that whatever scheme of co-operation with other
Christians she may embark in, may be consistent with her regard for the
truth.

The Headship of Christ over the nations is maintained by the Protesting
Church; on that is founded the principle of the establishment of
religion by the civil magistrate; that, was recognised in the late
contendings with the civil powers, and especially in the second series
of resolutions made at the Convocation of November; on that principle
these resolutions were carried into effect at the late disruption;--it
is desirable that, in the progress of the newly modelled community the
principle be properly applied. The important application of that, which
is now necessary, is the lifting up of a protest against the civil
power, as immoral and unscriptural, and a consistent course of procedure
in consequence. What justifies the disruption requires a dissent from
the civil power, as a power not of God. That State with which the Church
could not be connected, so as to enjoy her own privileges, cannot be the
ordinance of God. If the government has been guilty of violating the
rights and privileges of the Presbyterians of Scotland, has it not been
acting in opposition to the will of Christ, and setting at nought his
authority? Were the civil government possessed of less influence than it
really has, men would likely be disposed to esteem it more agreeably to
its true character, than they really are. Is an individual denounced for
an act of injustice or oppression? And why should not a government? Even
is a government, acting for the time being, worthy of being denounced
for some things, and yet worthy of approbation, as if acting for God?
Yea, is that constitution sound which admits of tyranny over the
Church--injustice of a highly aggravated character, to be cordially
supported by those who complain of its oppression? The same pretensions
to power over her, that were put forth in acts of parliament,[793] when
the Church was disorganised, and for acting on which the house of the
Stuarts was driven from the British throne, have been of late made in
the councils of the nation. Can the power that would do so be approved?
Why should any cling to an oath of allegiance to a power that, in this
particular, as well as in others, is anti-christian? All have reason to
beware of the attractions of such civil powers. What is it that gives
evil governments their influence, but their power to terrify, and their
wealth and honours to seduce? In one case, the ministers of the
Community to whom we now direct our thoughts, have nobly cast the latter
aside. It becomes her to act in other matters consistently with this.
There are those who would overthrow the institutions of the land, that
are noble, and plant anarchy where oppression flourished. But her
principles, yea, the principles of all who hold the truth, are the
reverse. These would wish that good men in power should be brought to
see what is duty. They would not refuse to obey laws that in themselves
are right. But they should not do so from a regard to the authorities in
the land that enjoin them. If the present system of civil government
cannot stand of itself, why should the people of Scotland, escaped from
the trammels of tyranny, pledge themselves to support it? They ought not
to bring in revolution, but neither ought they to continue, by adhering
to their oath of allegiance, to give countenance to an unlawful civil
power. Let their determination, and that of their brethren in the other
parts of the empire, prove itself to be of a nobler order than what will
be abated by unfavourable circumstances. Let it be put forth in leading
to abstain from countenancing an evil constitution, and to raise above
the fear of consequences. Arising from Christian principle, deep hid in
the breast, let it give an energy which opposition would only increase,
and which death itself would not subdue, but hand over with increased
vigour to others.

The Free Presbyterian Church of Scotland should recognise the
attainments made during the Second Reformation. Whatever steps of real
reformation have been taken of late, have been in accordance with some
of these. It is desirable that all of them should now be adopted. Tho
Revolution Settlement suffered not the Church to advance beyond the
Reformation made at 1592. Now that that compact has been abandoned by
the Church herself, let her occupy fully the ground on which the
Reformers, between 1638 and 1649, so honourably stood. By some laws of
the land, indeed, many of these are condemned. But these laws are
monuments of the tyranny and oppression of the government that made
them. The Revolution Church of Scotland never recognised, as a whole
the brightest attainments made in the history of the Church in the
land. During the late contest, indeed, the Act of Assembly, 1647,
adopting the Westminster Confession, has been pleaded as the Act of the
Church of Scotland at the Revolution, which had been made by the same
Church before. But though that could not have been properly maintained
without admitting that other laws of the former era, not
ecclesiastically repealed, were also the law of the Church at the
latter,[794] let the Church, now that she is completely unfettered, by
ecclesiastical legislation solemnly adopt all the distinct attainments
of the second reforming period, and thus serve herself an heir to the
highest privileges enjoyed by the Church in our land.

It is good that the Free Presbyterian Church contemplates the erection
of a Theological Seminary for a rising ministry. May it be called into
operation, and greatly prosper; and may her youth--kept from the
chilling influences of error, evangelically instructed and eminently
pious, prove the means of diffusing widely the truth, in consequence of
a momentous reformation.

And, above all, it is necessary that the Free Presbyterian Church should
have regard to explicit solemn covenant obligations. The vows of God,
made by the Church in this land, are upon her; these she ought to
acknowledge, and to endeavour to renew. Though these covenants were
condemned by the laws of the land, they are still binding. The act of
Queen Anne was against the Revolution Settlement, and, therefore, the
reforming party in the Church of late declared that it was
unconstitutional. The Revolution Settlement itself was based upon the
overthrow of the whole of the Covenanted Reformation; and no more than
the act of Queen Anne, regarding patronage, ought the sinful parts of it
to be regarded. Popery exists, and Prelacy, absorbing Popery, exists.
Would that the Free Presbyterian Church, by recognising the binding
obligation of the covenants, National, and Solemn League and Covenant,
and by adding to the binding obligations of these, engagements suited to
the times, were to go forth in opposition to all evil, in all the
gracious vigour of a faithful witness for the whole truth.[795]

The movement that has been lately made, contemplated in its highest
character, appears the work of God. By a wondrous providence he has shut
up the Church to a course of duty, and has plainly indicated the
necessity to persevere in it. On the other hand, contemplating the human
instrumentality called to accomplish an estimable work, and approving
much of the agents immediately employed, we should not be forgetful of
the corresponding efforts made in time past, even in the National
Church. Our heart is to the memory of such as had in their view the
objects lately contended for, and in a day when the rights of the people
were trampled on without remorse, willingly lifted the voice in the
Assembly against patronage, and otherwise laboured for the removal of
its flagrant enormities. There was good principle in the National
Church, but evil caused much of it to be unseen, though some of it
remained manifest. Gold may be dissolved by a compound acid, and for a
time may cease to be observed, but not beyond the power of re-appearing.
The gold cannot be decomposed: let a test be added, and the
indestructible ore will re-appear. By a powerful solvent the noble
principle in the National Church became nearly all invisible, though
some of it could not be dissolved. A test has been added, and the whole
has been precipitated, and nearly all of it has come out.[796] The sound
principle and piety in the Church were the gold; moderatism, including
erastianism and patronage, was the solvent; a wondrous providence
applied a test; and the gold of true excellence shines forth. Let it be
united by Covenanting, into one glorious mass, and be exhibited for
beauty, and glory to God. Let the Free Presbyterian Church, remembering
the past, wisely look forward to the future; and, reflecting upon what
may be the effect of its procedure on other nations of the world, now
act so as to present an example worthy the imitation of all. And it is
humbly presumed that the standing of the Church, in the days of her
greatest glory and efficiency in the land, in preference to every other,
claims her adoption. The position, ecclesiastical and civil, of the
friends and followers of the Second Reformation, like an ancient
fortress held by comparatively few, but venerable from its eventful
history, remarkable amid the ruin which time has laid around it, and
displaying a massive grandeur as it rests on its broad and solid
foundations, which had, during periods not very remote, been
contemplated more as an affecting memorial of the past, than as a
strength which should be available in time to come, has of late, while
tyranny made progress, been somewhat approached, as it stands begirt
with its gigantic bulwarks, surmounted with the banner of the Covenant,
manifestly high above all other means of defending the Church; and it
faithfully promises a vantage-ground, noble from its commanding
altitude, and unassailable within its high defences, to which all in the
land who love the truth should come, that to whatever outward peril they
might be brought, they might maintain their christian warfare, to their
continued honour and final triumph.


C.

In order to suggest a good basis, whereon all in the land who hold the
truth might unite in a capacity more or less intimate, the following
observations are humbly presented for consideration. The friends of
truth cannot justifiably persevere in supporting the British
Constitution as the ordinance of God. The government, in order to its
dignity and efficiency, proclaims itself to be worthy of cordial
support. The claims which it puts forth may not be regarded by itself as
of a very high order, yet it views them as indisputable; and even,
though manifestly not an ordinance of God nor friendly to true religion,
it seeks to strengthen its authority by availing itself of the use of a
most sacred institution in religion--the oath. The government itself,
though for certain ends it applies the oath, is not scriptural. And why
should good men claim for it the character of an ordinance of God, to
which even of itself it does not aspire? What right has an unscriptural
civil power, any more than a corrupt ecclesiastical constitution,--what
right has the British Constitution, any more than the Church of Rome, to
claim for itself in things civil, the title, such as that usurps in
things ecclesiastical, of an ordinance of God? Nay, the very fact of a
government in gospel times supporting Popery, must cut it off from the
title of a power delegated from above. It is simply because bad civil
governments have great influence, that they lead men to pay them a
deference which they would not yield to other systems charged with their
evils. Why is an evil government at one period viewed as the ordinance
of God, and at another as worthy of being overthrown? Does the character
of such change by the accumulation or the long pressure of the very
same--not new, evils? In the former case, the people who approve,
misapprehend its true character, while they are able to endure; in the
latter, they see it clearly, oppression having opened their eyes. Such
were the governments of Charles II. and James VII. Though some approved
of them as the ordinance of God, yet, at the Revolution, the nation
declared that they were not. And consequently they should never have
been acknowledged as such. Men acknowledge the British Constitution at
present as a power ordained of God. If Puseyism go on till the
Protestantism of the empire be swamped in an inundation of Popery, the
nation will form right views of the subject. May they soon entertain
such views, lest such an event arrive!

The friends of truth under the present government should say to it in
such a manner as not to be misunderstood,--We will obey your good laws,
because they are good; but by oaths or otherwise we will not recognise
your authority as of God.--We will co-operate with you in doing what is
good; but so long as you continue to support evil, we cannot swear
allegiance to you. Abolish all oaths of allegiance, and we will act
along with you in every right matter.--Were all those who hold the truth
in the united kingdom to do so, would not the request extort regard? And
might not rulers see the propriety of yielding? Were such oaths to the
present government abolished, then those who love the truth might enter
parliament, and act without being responsible for the evils of the civil
constitution and of the administration, and at the same time lead to
essential political reformation; and the people could with a clear
conscience return to parliament such men as might be possessed of proper
character, and be of known attachment to the truth. Were a door opened
in this manner for men consistently uttering their voice in the councils
of the nation, then means should be assiduously used, on the part of the
people and on the part of their representatives, for scripturally
reforming the State, and for giving to true religion that external
countenance and support which is due to it. The government would not act
a weak part in conceding the abolition of the oath in the said cases. It
would rather thereby attach to the support of what is good in it, men
who would be equally at least with all others, amenable to every good
law, but bound to duty by ties far stronger than those which human laws
themselves could fasten. A good government should maintain the oath; but
a government such as the British, ought not to claim it for the purpose
of securing allegiance. That government seems at present disposed to
concede the abolition of that oath to the Catholics of Ireland. Why
should not the friends of truth in the empire, strive for the abolition
of the oaths of allegiance sworn by themselves, in using which they,
directly or indirectly, support what is evil, while Catholics are
unwilling to swear, because, that by swearing they are in some measure
prevented from giving scope to their own cause?

Even in order to abolish these oaths, the going into parliament by
swearing any of them, cannot be recommended. But since legislators in
either house, having sworn oaths of allegiance--even not justifiable,
are in possession of privileges, for the time being, of which the
Legislature cannot deprive them, let such have put into their hands,
memorials on the subject, by the people, and let them use their
privilege in order to gain their object. It does not appear how any one
can act dutifully by remaining in parliament, except in endeavouring to
carry into effect this measure.

But should Popery continue to make progress, as it has done of late, and
receive more countenance from the civil power, the friends of truth
would find it difficult, in any way to co-operate with the government,
but would be urged to take higher ground, in opposition to error, or
even tyranny, than they have in general lately taken. They may even have
to confederate against powers that would seek to rob them of their
christian privileges--wherewith the Lord Jesus has gifted them. Should
they have to engage in a struggle for these, let their efforts be made
without hesitation or wavering. Let their minds be wholly devoted. Under
the influence of that faith which makes humble, but also enables to do
all things in the strength of Christ, let them enter on duty. Having
taken up their position, as if bound by the adamantine chain of
necessity, yet free as the orbs of heaven--under the influence of
gravity, let them, cordially engaged to one another, occupy that ground,
there to stand or fall together. Let there be taken by them the calm and
noble resolution, which knows not to fail; which fear cannot agitate,
nor outward evils diminish; which peril and distress would only display
in all its mighty strength; which, immovable as the pillars of heaven,
stedfast in the midst of opposition, as the summit of the mountain on
which the thunderbolts are expended in vain, would sustain undismayed
the assault of every foe; which though pressed to the utmost would not
desert the field; but which, though like the warrior, black and weary
through the toil of conflict, it might be misrepresented or not
recognised, would at some era, more or less remote, shine forth in the
glory of victory, to be celebrated and employed for good in all time to
come.


D.

The Reformed Presbyterian Church has for some time had in view the
performance of the duty of Covenanting in her social capacity. There are
the most abundant reasons why the object should be more and more
steadily contemplated, till it be attained. We profess that Covenanting
is a duty. We have not for a length of time engaged socially in the
formal discharge of it. We acknowledge ourselves to be bound by the
obligations of the Church of God in past times, especially of his Church
in these lands; and should view ourselves, as by these obligations bound
to the duty. An example should be set by us to others who do not
entertain the same views of the importance of the duty that we do. The
events of the age are arousing. Many are making efforts for the
maintenance of the truth. The enemies of true religion are on the alert.
Besides, within the last few years, many, some of whom, we should trust,
love the truth, though their views of parts of it would seem to be
inadequate, have acted as if men become engaged to a system of conduct
only when they promise to follow it; and have virtually acted as if
their own doings could bind them to a given course. Be it ours, by
Covenanting to testify practically, that we feel bound to pledge
ourselves to the service of God, not by caprice, but according to his
law,--commanding to vow, and finding those who enter into covenant bound
by his authority through their own deed. Let us not be undecided. There
is duty incumbent on us which we cannot devolve on others. Let us be
active, lest even the tide of liberalism, like a refluent wave, bring
society back to a sea of trouble, before the glorious work of
Covenanting which will be performed in future times will be begun, and
we who should have used direct means to lead to it will be dishonoured.
That some are engaged in making reformation, is no reason why we should
not be diligent. We have our duty to perform; and in being most active
ourselves, we would most heartily show that we approve of the faithful
exertions of these others. Our duties are peculiar. If we make no
progress, we encourage not the movements for good, of society around us.
While we rejoice to think of many maintaining truth, we also ought to
advance to duty. We would account it incumbent on us to stand
steadfastly by the side of all the lovers of true godliness in the
nation, in defending the interests of truth and righteousness. By doing
the service incumbent on us at present, we would most completely take
means to lead to union of purpose and exertion, the most effective. We
ought not to anticipate the good that may be done by others in such a
manner as to suppose, that little will be required at our hands.
Whatever step of obedience we take will aid in encouraging others; but,
wherein we may now fail to advance, when victory will be complete, we
will, like a squadron on the field, waiting for the success or aid of a
fellow-battalion, fail of attaining to the true honour that will be
shared in the triumph of truth.

FOOTNOTES:

[793] Of the years 1661, 1662.

[794] See a valuable pamphlet, entitled, "The Revolution Settlement
considered in reference to the independence and present position of the
Church of Scotland." Glasgow: 1840.

[795] For a luminous view of what would seem to be the Church's duty at
present, we refer to an article in the "Scottish Presbyterian" for May,
1843, entitled, "Friendly Hints to the projected Free Presbyterian
Church of Scotland."

[796] On the subject of the duty of those who still abide by the
Establishment, see three powerful and seasonable discourses, entitled,
"Come out and be separate," by the Rev. Dr. Bates. Glasgow, 1843.




ERRATA.


Page 145, line 12, for "requires," read "require."

Page 161, line 21, before "will persevere, &c.," put "that."

Page 174, line 14, for "unrevealed," read "revealed."

Page 198, line 17, for "even," read "view"; line 18, for "are," read
"as."

Page 205, line 11, for "share," read "shun."

Page 237, line 17, for "visitors," read "writers."

Page 340, line 20, for "his," read "their."


Transcriber's Notes:

Added footnote marker 637 after:
  "four living creatures" of the New

Added footnote marker 641 after:
  for a light of the Gentiles."

Removed unnecessary closing quotation mark after:
  he might have the pre-eminence.

Added closing quotation mark after:
  sacrifices God is well pleased.

Corrected "Jos" to "Job" in footnote 412.

The Errata listed above have been corrected in the text,
except for "requires," which does not occur in the text
as indicated.





End of Project Gutenberg's The Ordinance of Covenanting, by John Cunningham

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