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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]