{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_25353/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_25353","id":"gutenberg_25353","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/25353","summary":null,"tags":["Category: Religion/Spirituality","Covenant theology"],"text":"Produced by Stacy Brown, Jordan and the Online Distributed\nProofreading Team at http://www.pgdp.net\n\n\n\n\n\n\n\n\n\n\n\nTHE\n\nORDINANCE\n\nOF\n\nCOVENANTING.\n\n\nBY\n\nJOHN CUNNINGHAM, A.M.\n\n\n\"HE HATH COMMANDED HIS COVENANT FOR EVER.\" Ps. cxi. 9.\n\n\"THOUGH IT BE BUT A MAN'S COVENANT, YET IF IT BE CONFIRMED, NO MAN\nDISANNULETH, OR ADDETH THERETO.\" Gal. iii. 15.\n\n\n GLASGOW:--WILLIAM MARSHALL.\n SOLD ALSO BY JOHN KEITH.\n EDINBURGH:--THOMAS NELSON AND JOHN JOHNSTONE.\n LONDON:--HAMILTON, ADAMS, & CO.\n MANCHESTER:-GALT & ANDERSON.\n BELFAST:--WILLIAM POLLOCK.\n\n\n\n TO\n THE REVEREND ANDREW SYMINGTON, D.D.,\n PROFESSOR OF DIVINITY\n IN\n THE REFORMED PRESBYTERIAN CHURCH,\n THIS VOLUME\n IS MOST RESPECTFULLY INSCRIBED.\n\n\n\n\nCONTENTS.\n\n\nIntroduction Page 1\n\n\nCHAPTER I.\nNATURE OF COVENANTING.\n\nTerm Covenant defined, 5\nSinners Redeemed, are in Covenant\n with God, 6\nThis relation not a mere law, 7\n has parties, 7\n has conditions, 7\n is the Covenant of Grace, 8\nTerm Covenanting defined, 8\nBy Covenanting men make a Covenant\n with God, 8\nThis Covenant not distinct from that\n of Redemption, or that of Grace, 9\nThe formal exercise of Covenanting\n not indispensable to an interest\n in the Covenant of Grace, 11\nGod's Covenant may, for the first\n time, be entered into in the\n exercise of Covenanting, 12\nIn Covenanting, if God's Covenant\n has been laid hold on before, it\n is then renewed, 14\n\nTHE VOW.\n\nDefinition, 15\nVow made to God alone, 15\n a solemn promise to God, 16\n to be made voluntarily, 17\n must be consistent with duty, 17\n never made but in Covenanting, 17\n\nTHE OATH.\n\nDefinition, 18\nTo swear, to use an oath, 19\nIt is by the Lord that all ought\n to swear, 19\nOath sworn with the lifting up of\n the right hand, 20\nSwearing a devotional exercise, 21\nIn the oath is implied a condensed\n adoration, 21\nThe oath a solemn appeal to God, 23\nIn swearing a lawful oath, a Covenant\n with God is made, 23\n whether given to confirm an\n assertion, 23\n or given to confirm an explicit\n promise, 26\nThe civil or moral use of the oath\n depends on its spiritual character, 29\nThe oath distinct from the vow, 30\n\nCONFESSION.\n\nTo confess, to perform services which\n include Covenanting, 31\n --in the Old Testament, 32\n --in the New, 33\nTo confess Christ, to Covenant, 36\nTo profess, sometimes, to confess, 37\nThen, profession equivalent to\n confession, 38\n\nPERSONAL COVENANTING.\n\nThis an act, of adherence to God's\n Covenant, 38\n approving of the way of salvation\n through Christ, 39\n of accepting Christ and all his\n benefits, 39\n of renouncing satan and sin, 42\n of self-dedication to God, 43\n in which duty is promised to God, 44\n\nSOCIAL COVENANTING.\n\nThis also an act of acquiescence in\n God's Covenant, 44\nPerformed by the Church in an\n ecclesiastical capacity, 45\nPerformed by Covenanting in a\n national capacity, 46\nThat may be performed by various\n communities in one confederation, 47\nImplying all that is included in\n Personal Covenanting, 48\nAn act of acceptance of the benefits\n of God's Covenant, 49\nOf vowing general and specified\n obedience, 50\nOf federal engagement among the\n members of the Covenanting\n community, 51\nOf public acceptance of the truth\n of God and of renouncing error, 52\nPerformed in the name of those who\n engage in it, and in the name of\n posterity, 53\n\nCOVENANT RATIFICATION.\n\nBy oath, 54\nOath and Covenant associated, 54\nOath for confirmation, 55\nOath essential to a Covenant with\n God, 55\n\n\nCHAPTER II.\nMANNER OF COVENANTING.\n\nPreliminaries, 57\nIntelligently, 61\nCordially, 62\nDeliberately, 63\nSincerely, 63\nIn the first ages by sacrifice, 64\nPhrase considered, 64\nWhat intended by the bisection of\n the victim, 67\nSwearing symbolized by sacrifice, 67\nExplicit proof, 69\nCovenants ratified by blood of\n sacrifice, 70\n In all ages by faith, 71\n Devotionally, 73\n In solemn assemblies, 73\n A holy exercise, 74\n Should be performed with godly\n fear and reverence, 74\n With confession of sin, 75\n Vow made in prayer, 76\nSometimes with the living voice, 77\nSometimes by subscription, 77\nCovenanting a distinct exercise, 78\nThough entering into other duties,\n yet by itself not unnecessary, 79\n\n\nCHAPTER III.\nCOVENANTING A DUTY.\n\nAccording to the will of God as\n King and Lord, 83\nObedience to Christ as possessed of\n all power in heaven and in earth, 83\nBelievers engage in it as under law\n to Christ, 84\nCovenanting in an ecclesiastical\n capacity, obedience, 86\nCovenanting in an ecclesiastical and\n in a national capacity, obedience, 88\nCommanded in the Moral Law, 92\n In the first three precepts of the\n decalogue, 92\n In statutes that illustrate these, 94\n commands to glorify God, 94\n to worship God, 95\n enjoining faith, 96\n forbidding federal transactions\n with what is evil, 96\nEnjoining the vowing of the vow, 98\nExplanation of Deut. xxiii. 22, 100\n of Eccles. v. 5, 102\n inculcating the swearing of\n the oath, 103\n The duty of swearing the oath\n not abrogated, 104\n enjoining the exercise in all\n its parts, 106\nThe exercise inculcated in\n threatenings of Divine judgment\n against such as disregard it, 106\nPersonal Covenanting commanded, 108\nSocial-- 109\n in an ecclesiastical capacity, 110\n in a national capacity, 112\n Nations whose constitutions are\n immoral and unscriptural,\n called to the duty, 118\n Nations that have not heard the\n gospel, not guiltless for not\n Covenanting, 119\n in various capacities, 120\n Assemblies for the\n investigation of Divine\n truth, 122\n Bible societies, 122\n Missionary Societies, 125\n None may be excused for not\n engaging in Covenanting, 128\n\n\nCHAPTER IV.\nCOVENANT DUTIES.\n\nCovenanting ought to embrace\n present and permanent duty, 131\nDuties to each one's self, 132\n The cultivation of personal\n religion, 133\n Sobriety and temperance, 134\n The cultivation of the various\n powers of the soul, 135\n The proper application of every\n capacity, 136\n All such different from restraints\n imposed by human authority, 137\nDuties to society in general, 138\n To families, 139\n To civil communities, 141\n Owing by masters and servants, 142\n Lawful civil governors and the\n people under them, 143\nDuty of the civil magistrate, 144\nDuties of the people in regard to\n the choice of their civil rulers, 145\n --and to their obedience to\n them, 148\nDuty of people living under civil\n governments not sanctioned by\n God's authority, 151\nThe doctrine evil, that so long as\n any law exists it ought to be\n obeyed, 155\nTo promote the real welfare of\n civil society, the duty of nil, 156\nTo classes of men, of whatever kind, 157\nTo the Church of Christ, 158\nTo abide by all the ordinances\n of divine grace, 159\nTo support the ordinances of\n religion, where enjoyed, 159\nTo maintain the rights and\n privileges of the Church, 160\nTo unite the various Churches\n of Christ, 161\nTo enlarge the Church, 163\n --through Bible Societies, 163\n Missions, at home, 164\n --to the heathen, 165\n --to the Jews, 167\nTo the Mediator, as Lord of all, 168\n To declare the glory of God, 169\n To maintain the truth, by\n profession and practice, 169\n --of God's character, 170\n --of God's government, 171\n --of the relations of the persons\n of the ever-blessed Trinity in\n the Everlasting Covenant, 171\n --of the mediatorial character\n and glory of Christ, 171\n --of the influences of his word\n and Spirit, 172\n --of the atonement and intercession\n of Christ, 172\n --of the Headship of Christ, 172\n over the Church, 172\n over the nations, 173\n --of man's depravity and inability\n to restore himself, 175\nCovenanting should engage all\n to every former good attainment, 176\n --to cleave to new correct views\n of truth and duty, 177\n --to abandon the evil in the vow\n unobserved at the making of it, 178\nCovenanting does not shackle\n inquiry, 179\n\n\nCHAPTER V.\nCOVENANTING CONFERS OBLIGATION.\n\nCovenanting confers obligation by\n the authority of God, 181\nPersonal and social--on the\n Covenanting parties, 182\n Such are represented as bound--are\n said to be joined to the\n Lord--to take hold of his\n covenant--to cleave to him, 183\nGod enjoins obedience as the\n fulfilment of Covenant duties, 184\n --that the vow be paid, 186\nDifficulty considered, 187\nHe threatens those who keep not\n his covenant, 187\nSocial Covenanting entails obligation\n on the society till the end\n of the covenant be attained, 189\n Because by it, Covenants are\n made in the name of posterity, 189\n Because the Church is one in\n all ages, 190\n Because of the Church's social\n character, 192\n Every adult member of the\n Church engaged to its\n privileges and duties, 193\n Children of church members\n are members of the Church, and\n therefore under obligation, 193\n The privileges enjoyed by\n children show them to be\n under obligation, 194\nSocial Covenanting entails obligation\n on the society till the end\n of the covenant be attained--\n Because Social Covenanting,\n approved in Scripture,\n conferred obligation, 196\n Because the ends of such covenants\n may not be attained\n during the lives of those\n who entered into them, 197\n Because the people of God\n view themselves bound by\n anterior engagements of\n his Church, 198\n Because the Lord himself\n views his Church as bound\n by these, 199\n Covenanting entails obligation\n even on the unbeliever\n who vows and swears, 201\n Even those in the Church who\n do not formally Covenant\n are under obligation, 203\n A minority in a church or\n nation are bound by Covenant\n engagements, though\n the others cast them off, 204\n Covenanting does not implicate\n conscience, 205\n That men are bound by previous\n engagements is no reason why\n they should not Covenant, 207\n\n\nCHAPTER VI.\nCOVENANTING PROVIDED FOR IN THE EVERLASTING COVENANT.\n\nSECTION I.\n\nIn regard to sinners, the exercise\n provided for in the Covenant of\n Redemption, 210\n That covenant considered, 210\n In that, Christ represented the\n elect, 211\n In that, the promises accepted\n in Covenanting made to the\n Surety, 212\nThe people of God Covenant on\n the ground of the righteousness\n of Christ--the condition of that\n Covenant, 214\n Believers given to Christ in\n that Covenant, 215\nThe elect chosen in Christ, that\n in union to him they might perform\n the duty, 216\n\nSECTION II.\n\nCovenanting, under every\n dispensation, provided for, 218\nExhibitions of Christ the chief\n blessings of the Covenant, common\n to all of them, 219\nThe erection and continuance of\n the Church in the world flows\n from that, 220\nTrue religion represented as a\n covenant with God, 221\nRevelation of the will of God\n termed a covenant, 223\nIn the Everlasting Covenant,\n provision made for Covenanting\n under the patriarchal and levitical\n dispensations, 224\nThe acknowledgments and conduct\n of believers in those times\n illustrate this, 224\nProvision made through promises, 226\nProvision made through types, 226\n --typical persons, 227\n --places, 227\n --things, 228\n --seasons, 228\n --acts, 229\n --miracles, 230\n --teaching of prophets, 232\n --whole of Old Testament, 232\n Designations, 232\n Terms, 233\n Reconciliation and atonement, 233\nProvision made for Covenanting\n under last dispensation, 236\nThis acknowledged by believers\n in the apostolic age, 236\nProvision made through injunctions\n of last inspired writers, 237\n --whole of New Testament, 238\nNew Testament contains same\n kind of expressions as the Old\n in reference to Covenant, 238\nCovenant of God a testament, 241\nCovenanting not a mere Jewish\n thing, 244\n\n\nCHAPTER VII.\nCOVENANTING ADAPTED TO THE MORAL CONSTITUTION OF MAN.\n\nAdapted to that, when in innocence, 246\n according to scripture account\n of that constitution, 246\n Because the law of God to\n him in innocence, of a covenant\n form, 248\n To Adam, as an individual, 248\n --as representative of his\n posterity, 250\nAdapted to that, when in a state\n of grace, 251\n Inasmuch as gracious capacities\n lead to acquiescence in\n what God requires, 251\n --as invitations to accede to it\n are accepted by the regenerate, 254\nThe Covenant of Works a reality, 256\nThe wicked alone not in covenant, 259\nThose who are in covenant with\n God make and keep covenant\n engagements, 263\nState of those not in covenant\n with God dreadful, 265\n\n\nCHAPTER VIII.\nCOVENANTING ACCORDING TO THE PURPOSES OF GOD.\n\nArgument for Covenanting, from the\n Divine purposes, stated, 268\nSystem of things pre-determined\n in order to Covenanting,\n Creation, 268\nArrangements of an ordinary\n providence, 268\nCovenant of God ordained by him, 271\n That was Appointed, 271\n established, 272\n and therefore according to his\n purpose, 273\n commanded, 274\n stands according to a sovereign\n decree, 275\nA people were foreordained to\n make solemn vows, 277\n were formed, 277\n were appointed, 280\n were written in the book of\n life, 282\nThe people of God an elect people, 283\n were elected from transgressors\n and their works, 283\n were chosen in Christ, 284\n were elected to covenant\n obedience, 285\n were elected to privileges that\n belong only to those in covenant\n with him, 286\nTheirs is the heavenly calling, 286\n the blessing of Justification, 288\n the adoption of sons, 289\n the blessing of sanctification, 291\nTo them belong the benefits of\n Redemption, 292\n assurance of God's love, 293\n peace of conscience, 293\n joy in the Holy Ghost, 294\n increase of grace, 296\n perseverance in grace, 297\n eternal glory, 298\n\n\nCHAPTER IX.\nCOVENANTING SANCTIONED BY THE DIVINE EXAMPLE.\n\nExplanation of the argument, 300\nGod himself has entered into\n covenant engagements, 300\n in the covenant of Redemption, 301\n with man in innocence, 302\n with men in Christ, 302\nThe Lord Jesus on earth illustrated\n in his practice the duty\n of Covenanting, 302\nThe Lord, in entering into covenant,\n provided an example for imitation, 303\n It is possible, after some manner,\n to imitate God in Covenanting, 304\n It is desirable, 304\n It is a duty, 305\n Shown from the fourth\n commandment, 306\n various other injunctions, 306\nThe exercise of following the Divine\n example in Covenanting important, 308\nTo follow that example in this,\n obligatory through life, and in\n all ages, 309\n\n\nCHAPTER X.\nCOVENANTING A PRIVILEGE OF BELIEVERS.\n\nA spiritual privilege what, 311\nEvidence that Covenanting is so, 311\n Believers a people near to God, 311\n --in the gracious presence of\n God, 312\n They Covenanting, see God, 313\n --know God and are known of Him, 315\nTo those Covenanting, the Lord is\n favourable, 316\nThose Covenanting, enjoy communion\n with God, 317\nBy his love the Lord constrains\n his people to take hold on his\n covenant, 318\nThe observing of the other duties\n of the Covenant, as well as the\n taking hold of it, a privilege, 319\n\n\nCHAPTER XI.\nCOVENANTING ENFORCED BY THE GRANT OF COVENANT SIGNS AND SEALS.\n\nDesign of the gracious grant of\n Covenant signs and seals, 320\n\nSIGNS.\n\nThe Rainbow, 321\n a sign that the benefits of God's\n Covenant should be conferred, 321\n explicitly referred to in Scripture\n as a sign, 322\n presented before the prophet\n Ezekiel in vision, at his entrance\n upon an important mission, 324\n displayed in vision introducing\n prophetic part of the book of\n Revelation, 325\n presented in vision which exhibited\n the two Witnesses who should\n prophesy in sackcloth, 326\n encouraging sign, 327\nCircumcision--\n instituted, 327\n introductory to other privileges, 328\n enjoined under greatest penalty, 329\n seal of Covenant, 330\nBaptism--\n under New Testament dispensation,\n what circumcision was under\n the former, 330\nThe Sabbath--\n instituted from the beginning, 333\n observed to the enjoyment of all\n religious privileges, 333\n has afforded calls for engaging\n in the practice of vowing to\n God, 334\n affords provision for the\n observance of every religious\n service, 334\n kept, to the attainment of the\n most varied and extensive\n good, 336\nThe Priesthood--\n a people in Covenant with God, 336\n what among the Israelites, 337\n a living sign, 338\n a sign, as set apart to wait on\n the ordinances of grace, 339\n Term, a denomination of God's\n Covenant people, 339\nThose faithful to the Covenant of\n the priesthood approved, and the\n desecrators thereof condemned, 340\nThe priesthood recognised in all\n ages, 341\nDifficulty in reference to priesthood\n under the law made without an\n oath considered and obviated, 342\nThe priesthood dependent on the\n priesthood of Christ, 344\nThe New Heart--\n being a New Covenant blessing,\n is a New Covenant sign, 345\n contrasted with the unrenewed\n heart subjected to various\n changes, 346\n presented under the aspect of a\n circumcised heart, 347\n a perfect heart, 347\n one heart contrasted with the\n double heart, 348\n among the people of God in a\n social capacity, 348\nChrist--\n a sign of the fact of the\n Everlasting Covenant, 350\n a sign of the Covenant's\n ratification, 351\n a sign of the dispensation of its\n blessings, 352\n a sign by which the Covenant\n should be had in remembrance, 353\n a sign of the performance of its\n duties, 354\n a transcendently glorious sign, 354\n\n\nCHAPTER XII.\nCOVENANTING PERFORMED IN FORMER AGES WITH APPROBATION FROM ABOVE.\n\nGeneral remarks, 358\nThe Lord approved of engagements\n made in Personal Covenanting, 358\n --in Social Covenanting, 359\nWe have encouragement to make\n vows, the engagements of which\n are lawful, 363\n\n\nCHAPTER XIII.\nCOVENANTING PREDICTED IN PROPHECY.\n\nNature of the argument exhibited, 364\nForce of it depends on the\n manifestation of God's will, 365\nPredicted in reference to Old\n Testament times, 366\nPredicted in reference to New\n Testament times, 368\nImportant to attend to such prophetic\n intimations, 368\n\n\nCHAPTER XIV.\nCOVENANTING RECOMMENDED BY THE PRACTICE OF THE NEW TESTAMENT CHURCH.\n\nArgument unfolded, 369\nPractice recommended by the example\n of the Church, 369\n --by the manifestation of Divine\n favour made in enabling the\n Church to act to the fulfilment\n of his designs, 370\nThe practice of the Church in the\n first three centuries after the\n apostolic age, recommends the\n duty, 370\nAlso that of the Churches of the\n Reformation, 371\n--of the Churches abroad, 372\n--of the Church in Britain and\n Ireland, 373\nExample in this, to be imitated, 376\n\n\nCHAPTER XV.\nSEASONS OF COVENANTING.\n\nNever unsuitable, 377\nSpecial seasons, 378\nTimes of hazard and distress, 378\nWhen religion is low, and error,\n and vice, and ungodliness,\n prevail, 378\nTimes of reviving, 378\nWhen the friends of truth unite\n for its maintenance, either in\n an incorporate, or other cooperative\n capacity, 378\n\n\nCONCLUSION.\n\nThe exercise important, 379\n advantageous, 379\n necessary, 379\nIt should therefore be observed, 380\n\n\nAPPENDIX.\n\nA, 381\nB, 383\nC, 391\nD, 393\n\n\n\n\nTHE ORDINANCE OF COVENANTING.\n\nINTRODUCTION.\n\n\nTo illustrate the nature and present the claims of an observance so\ncarefully kept by many of the best of our race as religious Covenanting,\nis an attempt so inviting as to seem not unworthy of the application of\nthe greatest diligence and care, and the most varied and extensive\nresources of the human mind. What the word of God unfolds concerning it,\nis addressed to the most resolute consideration of all, and is capable\nof engaging the most extensive and prolonged investigation. And yet,\nthough none have found this subject, like all God's judgments, else than\na great deep, still in meditating upon it, the ignorant have been\nbrought to true knowledge, and the wise have increased in wisdom. \"The\nsecret of the Lord is with them that fear him; and he will shew them his\ncovenant.\"[1] Impressions of its importance have universally continued\nto appear on the heart of man; but with that varied indistinctness which\nmay, and ought to be remedied, those have been marked. In the Scriptures\nalone, its precise character is drawn. Mutual federal engagements,\nconcerning things religious and civil, whether entered into merely by\nsimple promise, or confirmed by solemn oath, have been made from the\nhighest antiquity to the present. The hostility to some such\nengagements, and also the proud disregard for their obligations, which\nhave been evinced by some in all ages, demand a most careful examination\ninto their nature and design. And the delightful approval of conscience\nawarded to right-heartedness in making and fulfilling such of these as\nwere warranted, gives a reason for the careful study of their character,\nthe most pleasing and satisfactory. Furnished with the key of Scripture,\napproaching the subject, we are enabled to open the mysteries in which\nignorance and prejudice had shut it up; and equipped with the armour of\nlight shooting forth its heavenly radiance, in safety to ourselves we\nassail the darkness thrown around it, and behold the instant flight of\nthe spirits of error which that darkness contains. Standing alone in\nbeauteous attractions descended from heaven upon it, this service\nbeckons us to approach it, and engages to connect extensive good with a\nproper attention to its claims. The observance, under various phases, is\ndescribed in Scripture as an undisputed and indisputable reality. There,\nits nature and the manner of performing it are defined; its character as\na duty, the compass of its matter, and the obligation entailed by\nengaging in it are exhibited; the provision made for the continuance of\nit, its adaptations, sovereign appointment, sanction, and character as a\nprivilege, and powerful motives to engage in it afforded in its signs,\nare presented; and its history, anterior and prospective, its\nrecommendations found in the practice of the church in gospel times, its\nadvantages, and claims, are distinctly revealed. Along with kindred\ninstitutions, all claiming an origin essentially Divine, but\ndistinguished from them, it demands a regard at least not less than what\nthey share. Embodying in itself all the others, in some aspects of its\ncharacter it presents these united in a singular and beauteous whole.\nBy reason of the light broken by error falling upon it, many who\ncontemplate its features apprehend not the individuality it displays,\nbut, reflecting on each part separately, connect them so as not to be\nimpressed by the object presented in the union of all. Like the distinct\nobjects which make up the entire landscape, when each one is examined by\nitself, the various religious exercises which enter into this, if each\nbe recognised alone, leave no impression of the whole as it would appear\nif contemplated at once. Prayer and the offering of praise are\nuniversally admitted to be duties of religion. The Scriptures announce a\nplace among these for the exercise of solemn Covenanting. Nay, as\nincluding these services and others, though as different from each of\nthem, they give its delineation. To enable those who ponder the\nscriptural representation of it to answer suitably the Divine demand,\n\"Understandest thou what thou readest?\" prayer for heavenly illumination\nupon it is not merely desirable, but necessary; and by all who have felt\nits advantages, supplication for this in greater measure will be\nhabitually offered. In order to a proper investigation of the subject,\ncare must be taken to avoid two extremes;--that minute analysis of it\nthat would annihilate the observance itself, by resolving it into its\nconstituent parts;--and that slight examination of it which would result\nin an estimate of itself and its elements, alike vague and undefined.\nWhat God hath joined let not man put asunder. And efforts should be\nmade, and supplications offered, to obtain guidance on this point into\nall truth. Like a refracting medium which presents disjointed\nparts--each also deformed, instead of one beauteous image of a\nresplendent scene, prejudice, on the one hand, instead of displaying the\nexercise with the fulness and splendour of unmarred truth, has obtruded\nits ideal misrepresentations of it, alike inconsistent with themselves\nand with its real character; while, like rapid motion preventing minute\ndiscovery, on the other a mere glance bestowed, where careful\nobservation was requisite, insufficient for apprehending the whole as an\ninviting complex object of research, and much more unfitted to discover\nthe admitted excellence of the duties it includes, has led to an\nexhibition of it also alike derogatory of the one and the other. There\nis but one situation where, like Mount Nebo affording to the man of God\na view of the promised land, we can rightly examine it. If on the mount\nof Divine revelation with the eye of faith, which, like the eye of\nMoses, with age waxes not dim, we explore it, in its fairest\nproportions, like the land of Canaan, will we apprehend it; and like\nthat distinguished patriarch, who was destined to enjoy blessings of\nGod's covenant more valuable by far than a temporal rest, we will attain\nto extensive spiritual, and, in due time, eternal good.\n\nFOOTNOTES:\n\n[1] Psalm xxv. 14.\n\n\n\n\nCHAPTER I.\n\nNATURE OF COVENANTING.\n\n\nA covenant is a mutual voluntary compact between two parties on given\nterms or conditions. It may be made between superiors and inferiors, or\nbetween equals. The sentiment that a covenant can be made only between\nparties respectively independent of one another is inconsistent with the\ntestimony of Scripture. Parties to covenants in a great variety of\nrelative circumstances, are there introduced. There, covenant relations\namong men are represented as obtaining not merely between nation and\nnation, and between man and man, in some respects, each respectively,\nindependent of the other, but also between master and servant, and\nbetween rulers and their subjects. There too is described an engagement\nbetween God, and Adam as the representative of the human race, which, to\nsay the least, cannot without the most obvious perversion of language be\nrepresented as other than a covenant. It is alluded to in the words,\n\"They, like men (or, _Adam_), have transgressed the covenant.\"[2] And\nwas it not in reality a covenant? There is revealed the Covenant of\nRedemption--that covenant which from the days of eternity was made\nbetween the Father and the Son, with the concurrence of the Holy Ghost,\nfor the salvation of the elect. There too, that covenant is made known\nas established with men, that is, made with them or dispensed to them.\nUnder this last aspect, it appears--\"The Covenant of Grace.\" And there,\nare men encouraged to enter into covenant with God by taking hold of\nthis covenant.\n\nThe conditions of a covenant, or the stipulation on the one hand, and\nthe re-stipulation on the other, are the things promised in the covenant\nby the parties to one another. These may be mutual services, as is\nsometimes the case among men; or, obedience and good unmerited through\nGod's favour bestowed, as in the case of man in innocence; or, obedience\nand sufferings, and a high reward for these exemplified in the Covenant\nof Redemption alone; or, the righteousness of Christ on the one hand, as\nin the last case, and free grace on the other, in the Covenant of Grace.\n\nSinners redeemed are in covenant with God. The term _covenant_\ndesignating their relation to him as a people is not figuratively\napplied to it. Were it so, there should be no ground for admitting the\nfact of any covenant even among men. True, the term is put to denote the\nordinances of the material universe.[3] But to maintain that it is in\nprecisely the same manner used to denominate any mutual relation among\nmoral beings, is to prefer an assumption manifestly gratuitous, and\ncompletely at variance with the obvious truth, that for a race\ninterested in the blessings of the Covenant of Grace, these ordinances\nafter the sin of man were continued.[4] Though it was ordained that men\nshould enter into covenant, the covenant is not like the laws of the\nlower creation, an absolute appointment taking effect without regard to\nthe resolutions of men. As assuredly as the ordinances of the material\nheavens and the earth will be conducive to the accomplishment of the\nends contemplated by infinite wisdom in their appointment, will the\ncovenant with God entered into by those accepted of him be made to\nfulfil its design. But this it will be employed to do in the character\nof a sovereign arrangement suited not to unintelligent creation, but to\nthe moral agent man. As far above the interference of man as is the\ngovernment of the external universe, is that designated the covenant, as\nordained. But adapted completely to him as a creature exercising\nvolition, and in a state of responsibility, is every such relation in\nits essential character.\n\nThis relation is marked by features which distinguish it from a mere\nlaw. The expressions, _to pass into_, _to enter into_, employed in the\none case, are totally inapplicable in the other. The covenant is often\nrepresented as forsaken both as a covenant and as a law; but is\nexhibited as gone into only as a covenant. Men are represented as\n_joining_ themselves to the Lord in an everlasting covenant. But none\nare so spoken of in regard to the law. The Lord said unto Abraham, \"I\nwill establish my covenant between me and thee,\"[5] in terms which refer\nnot to the covenant as if it were exclusively a law. Nor does the Lord\npromise to make with any a law, though he has given his promise to make\nwith his chosen ones a covenant.\n\nThis relation with God, as a covenant, has parties. Both by the Lord and\nby his people in Christ, it is as a covenant mutually entered into. \"I\nwill say, It is my people; and they shall say, The Lord is my God.\"[6]\n\nBesides having parties,--one essential of a covenant in its proper\nacceptation, this relation with God has conditions. On the part of the\nHigh and Holy One, these are the promises of good for believers made in\nthe Covenant of Redemption, and made known in the revelation of the\nCovenant of Grace. Like the light of heaven continually beaming down\nupon our world; like the sound of many waters falling on the ear, these\ncontinuously are fully and freely addressed in the gospel. And like the\nbeams of the sun appropriated and reflected by the dew of the morning,\nand the rain and snow that come down from heaven drunk in by the earth\nprepared for it, these are accepted; and thence shines forth the beauty\nof holiness, and appear those fruits of righteousness which are by Jesus\nChrist unto the glory and praise of God. \"Incline your ear, and come\nunto me; hear, and your soul shall live; and I will make with you an\neverlasting covenant, even the sure mercies of David.\"[7] On the part of\nthe believer, his faith and imperfect obedience, though necessary, are\nnot a condition. His title to acceptance is founded on the perfect\nrighteousness of Christ. In reference, not merely to the actual\nrighteousness wrought in him, but also to the condition of that covenant\non which he lays hold, which was fulfilled on behalf of all the children\nthereof, he says, \"In the Lord have I righteousness and strength.\"[8]\n\nThis relation is the Covenant of Grace. It was revealed as God's\ncovenant. It is that covenant which God established with Noah, which he\nmade with Abraham, sware unto Isaac, confirmed unto Jacob for a law, and\nto Israel for an everlasting covenant. It is none other than that\ncovenant which was confirmed of God in Christ, of which Jesus is the\nMediator, and which has been commanded for ever.\n\nCovenanting in civil life is the exercise of entering into a covenant\nengagement, or of renewing it.\n\nThe _term_ is almost wholly confined to Covenanting with God, and shall\nbe so used. In the ordinary intercourse of men the _practice_ is common:\nin religion it is essential.\n\nCovenanting is the exercise of either entering, in an individual or a\nsocial capacity, solemnly and formally in to the Covenant of Grace, or\nof renewing it.\n\nFrom the definition it follows, that by Covenanting men do make a\ncovenant with God. The renovation of a covenant is not less a covenant\nthan was the original bond. In Covenanting is given that acquiescence\nin the conditions of the Covenant of Grace which is an essential of a\ncovenant, and the free offer to enter into it being continued,\nacceptance in the service is enjoyed. As certainly, therefore, as that\ncalled the Covenant of Grace, is in _reality_ a covenant, is every\nlawful engagement entered into by solemnly Covenanting with God\npossessed of the character of a covenant.\n\nBut such a covenant is not distinct from the Covenant of Redemption, nor\nfrom the Covenant of Grace. It is dependent on that covenant as made\nwith the Mediator, and consistent with it as established with men. In\nall the three cases, the God of grace is one of the contracting parties.\nIn the Covenant of Redemption, the Redeemer himself, as the surety of\nthe elect, was the other. In the Covenant of Grace, the people of God\nunited to Christ, and drawing near to God through him, are the other\nparty. And in the case of personal or social covenanting, that party may\nbe an individual or a joint number, approaching in dependence on the\ngrace of Christ. The promise of the Covenant of Redemption was, a people\nelected to the blessings of time and eternity, these blessings\nthemselves, and all the countenance which the surety should receive in\nfulfilling his work of righteousness, and all the glory that should come\nto him as the Mediator--God and man--in obtaining for his people and\nbestowing upon them the benefits of the great salvation. In all the\nthree cases, that promise in all its extent is exhibited. In the\nCovenant of Redemption, that promise was made to the Redeemer himself.\nIn the Covenant of Grace, and in every covenant with God into which his\npeople by taking hold upon that covenant may enter, it is an object of\ntheir faith. The blessings of time and eternity constitute the part of\nthe promise offered to believers, through Christ. But in taking hold\nupon that covenant, they testify to their satisfaction with that part of\nthe promise that peculiarly belongs to the Saviour, and accept of the\nbenefits offered to themselves. In all the three cases, the\nrighteousness of Christ is the sole ground on which a title to the\npromise can rest. In the first case, it is that righteousness as wrought\nout by him. In the others, it is that righteousness imputed through\ngrace to each believer. In all, obedience to the law of God is required.\nIn the first, Christ gave that perfect obedience infinitely meritorious,\nwhich, along with his sufferings of infinite value, constituted his work\nof righteousness. In the Covenant dispensed, all duty is incumbent on\nthose under it, to be discharged so as to afford not a ground of merit\nbefore God, but at least a testimony to the perfection of his laws. And\nall duty may be frequently engaged to, and special duties in given\ncircumstances, as they present themselves, may be made the subject of a\nsolemn covenant promise to God. Hence, a covenant made in the exercise\nof Covenanting, is a covenant not essentially new. As members of one\nglorious body united to Christ, the Head, all believers are in the\nCovenant of Grace. But their exercises in regard to that covenant,\nthough in spirit essentially one, do in their number, and variety, and\nform, greatly differ. And of these exercises, none are more\ndistinguished from one another than their solemn covenant engagements.\nSome with greater or less blame renew these seldom. Others faultily\nrefrain altogether from renewing them in their social capacities. But\nwhen these are made and renewed with due care, there is, according to\ncircumstances, a great diversity in their character. Each engagement has\nits own peculiar features; though each is associated with all the others\nin presenting some aspect of none other Covenant than that of Grace.\n\nGod's covenant is the Covenant of Redemption; or the Covenant of Grace;\nor a covenant with God, made in the actual exercise of Covenanting.\n\nA covenant with God is a form of expression that will be applied only to\nthe last of these cases.\n\nIt must be admitted that the formal exercise of Covenanting is not\nindispensably necessary in order to the attainment of an interest in the\nCovenant of Grace. Through God's free favour, and not because of any\nservice, however dutiful, that could be performed, are any brought into\nthis relation. Many go the whole round of religious services, and yet\nremain uninterested in the benefits of salvation; while others, whose\nexternal privileges are by no means so abundant as the privileges\nenjoyed by those, may be enabled to cleave to God's covenant. It is\nGod's prerogative to make efficacious what means of grace he will; and\nwhen and in what measure he will, to give them effect. The types and\nsymbols of a former period were blessed to the souls of men, as well as\nthe fuller revelations of succeeding times. And ordinances which in due\ntime were to pass away, were, during the term of their appointment, to\nbe acknowledged by the extension of his grace to those who waited on\nthem, as well as the institutions to follow in their room. And sinners\nin every variety of circumstances have been brought into covenant with\nGod. When the gospel is preached to the young--unfitted to apprehend for\nthe time being the nature or design of some institutions of Divine\ngrace--the Spirit of God may lead them to accept of the offered Saviour.\nOr when the glad tidings of salvation are proclaimed, not merely to\nthose favoured by the advantages of education and christian society, but\neven to the most untutored and degraded of the family of man, a willing\nmind may be vouchsafed from above to rely upon him. Then the blessings\nof his covenant are apprehended and accepted. And though many who\nprofess to seek these good things, may, by reason of unbelief, fail to\nobtain them, they will afford to such objects of sovereign mercy, as the\nchosen of God, increasing reasons of gratitude and joy. Only they who\nare without Christ, are aliens from the commonwealth of Israel and\nstrangers from the covenants of promise. All who are in him, though once\nlike those, who were sometimes afar off, are made nigh by his blood. It\nis by faith in Christ that men become the children of God. While waiting\non any of the means of grace, elect souls may, for the first time, be\nenabled to exercise it; and then, even at that time, becomes theirs the\ninheritance of the promise.\n\nGod's covenant may, for the first time, be entered into in the exercise\nof Covenanting. It cannot be entered into at any time but by faith--an\nelement essential in covenanting. But it may be primarily laid hold upon\nin some instances in the formal performance of that exercise. An\nindividual may wait on the ordinances of Divine grace, not being in\ncovenant. He may have been plied by the expostulations of the servants\nof Christ, because of continuing regardless of the offers of mercy, not\nhaving acceded to them. The exercise of entering into covenant with God\nmay have been pressed upon his attention. He is doubtful whether or not\nhe has received the Lord Jesus. In reality he has not acted faith upon\nhim. He studies the subject of Covenanting, endeavours to examine the\nclaims which the exercise has upon him. He is convinced of sin, but has\nnot been converted. He feels himself acted on by the fear of wrath, and\ndrawn by the desire of good to cast himself upon the care of the\nRedeemer. He essays the work of preparation. God is leading him on by\nthe common operations of his Spirit, though still he is in darkness. He\nendeavours to bring himself up to the resolution of giving himself away\nto God. Corruption within, however, opposes his purpose. Yet he is\nurged forward to an exercise which, if performed in a proper spirit,\nwould be accepted, but which, of himself, in his present condition,\nnotwithstanding all his fears and desires, he cannot enter upon aright.\nHe attempts to pray and make supplication--yea, even he endeavours to\nperform the service. Strength is given him to do it with acceptance;\nand, through marvellous grace, he stands among the children of the\nCovenant! He might have been still left to himself; his promises might\nhave been insincere, and the covenant which he professed to make with\nhis lips he might have profaned. But though at the commencement of his\nexercises there was no gracious emotion felt by him, he was led by an\noverruling Providence to adopt means of seeking Divine favour which God\nshould bless. He was brought from the dream of desire to the reality of\nenjoyment; from the state of one in darkness, groping his way, to the\nlight to which, by his own efforts, he could not have come; from the\nparalysis of moral imbecility to the strength which enabled him to\nstretch out his hand and take hold on God's Covenant.\n\nOr, when the people of God may direct their faces to the work of\nrenewing their covenant engagements with him, some who might formerly\nhave been far from God may be led to the use of preparatory means, and,\nwhen the time of Covenanting arrives, find themselves, for the first,\ngifted with strength to pledge themselves to his service, and thereafter\nfeel themselves associated by ties indissoluble to his people, and\nblessed with the covenant heritage of those who fear his name.\n\nSuch are not mere suppositions. They are consistent with the ordinary\nprocedure of God in extending grace to those who wait upon his\nordinances, however unworthy they may have been before. They are in\nharmony with the spirit of the expression _to take hold_ upon the\nCovenant of God--which obviously implies, according to the state of\nthose to whom it is applied, one or other of two things:--to engage to\nthe service of the Lord by covenant; or to renew such an engagement; and\nare warranted by such statements as the exhortation, \"Come and let us\njoin ourselves to the Lord in an everlasting covenant, never to be\nforgotten.\" Such an address may be made either to the wicked or to the\nrighteous.--To the wicked, that they may, with their whole heart and\nsoul, depart from the evil of their doings, and give themselves to the\nLord; to the righteous, that they may so give themselves again; to the\nwicked, that they may prepare their hearts to seek God--but not by any\neffort of their own in a legal spirit, to commend themselves to him, and\nthen to enter into his covenant; and to all, that in a becoming frame of\nmind they may take hold upon it. Whether or not many are brought to God\nin such circumstances it may not be easy to decide; yet it cannot be\naffirmed that none in this manner are joined unto him. To engage in the\nexercise of Covenanting with the hope of being converted, is to act\nunder a misapprehension of its design; but who can say that God does\nnot, when this is practised, bring to himself? None could have any\nencouragement to perform the service, were they satisfied that they\nwould not act sincerely in it; but to perform it they are not the less\ncalled to make preparation. None can be accepted in the exercise but the\ncovenant children, but the most abundant reasons there are why all\nshould attempt it; and who can tell what God will do in a season of\ngrace?\n\nIn Covenanting, if God's covenant has been laid hold on before, it is\nthen again solemnly acceded to or renewed. It is the people of God, not\nthe wicked, who covenant. \"Unto the wicked, God saith, What hast thou to\ndo to declare my statutes, or that thou shouldest take my covenant in\nthy mouth?\"[9] The wicked, as in the former case, may be brought, in the\nuse of means, to attempt the exercise, but if in that they are accepted,\nin the character of new creatures they perform it; but if the change\nproduced upon the state and character does not take place at the moment\nof Covenanting, but before it, then the exercise is a renewal of the\ncovenant. When, therefore, those who have been, for a period long or\nshort, the people of God, engage in this, they transact a renovation.\nThe young believer who performs the exercise does this, though his age\nin grace may not exceed a few days or hours of the blessed life. This,\nthe Christian who has long been in progress towards the inheritance\nabove promised in the covenant, going into that performance, effects.\nThis renewal all the saints of God do make, when in any circumstances\nthey draw near to him to consecrate themselves and all that concerns\nthem to his service.\n\n\nTHE VOW.\n\nA vow falls to be considered in connection with the subject of\nCovenanting.\n\n\"A vow is of the like nature with a promissory oath, and ought to be\nmade with the like religious care, and to be performed with the like\nfaithfulness. It is not to be made to any creature, but to God alone;\nand that it may be accepted, it is to be made voluntarily, out of faith\nand conscience of duty, in way of thankfulness for mercy received, or\nfor the obtaining of what we want; whereby we more strictly bind\nourselves to necessary duties, or to other things, so far and so long as\nthey may fitly conduce thereunto.\"[10]\n\nA vow is made to God alone. In various passages of Scripture, it is said\nexplicitly to be made to the Lord. David \"vowed unto the mighty God of\nJacob.\"[11] \"Israel vowed a vow unto the Lord.\"[12] In others it is\nmanifest from the connection that the vow was made to the Lord. \"Jacob\nvowed a vow, saying, If God will be with me, and will keep me in this\nway that I go, and will give me bread to eat, and raiment to put on, so\nthat I come again to my father's house in peace, then shall the Lord be\nmy God: and this stone, which I have set for a pillar, shall be God's\nhouse: and of all that thou shalt give me, I will surely give the tenth\nunto thee.\"[13] Hannah addressed him to whom she vowed, \"O Lord of\nHosts.\"[14] In only one passage of Scripture are any represented as\nvowing to another than God himself,[15] but there the judgments of God\nare threatened on them--vowing vows to the queen of heaven, as guilty of\nidolatry. And even some who had been idolaters, so soon as they were\ntaught the claims of Jehovah upon their obedience, made vows unto\nhim.[16]\n\nA vow is a solemn promise to God. It is explicitly described as such.\n\"That which is gone out of thy lips thou shalt keep and perform: even a\nfree-will-offering, according as thou hast vowed unto the Lord thy God,\nwhich thou hast promised with thy mouth.\"[17] It is of the like nature\nwith a promissory oath. \"If a man vow a vow unto the Lord, or swear an\noath to bind his soul with a bond; he shall not break his word, he shall\ndo according to all that proceedeth out of his mouth.\"[18] And from the\nfact that vows, by sacrifice and thanksgiving and otherwise, were paid\nto the Lord, this appears. \"O Judah, keep thy solemn feasts, perform thy\nvows.\"[19] \"So will I sing praise unto thy name forever, that I may\ndaily perform my vows.\"[20]\n\nA vow is to be made voluntarily. The verb ([Hebrew: nador]) translated\n_to vow_, in its literal acceptation means to beat out grain from the\nsheaf on the thrashing-floor: hence, as the corn is thus scattered, it\ncame to signify to scatter, or to be liberal; and thence, finally, to\noffer willingly and freely. The noun ([Hebrew: neder]) accordingly is\nput to denote the act of offering, or of making a promise, to God, and\nalso what in this is spontaneously offered or promised. Moreover, in a\npassage formerly quoted, it is described as a free-will-offering. The\nvow is sometimes made in a spontaneous effusion of gratitude. Thus David\nsware unto the Lord, and vowed unto the mighty God of Jacob, after the\nLord had given him rest round about from all his enemies.[21] Often it\nis made in order to obtain some benefit. \"I will go into thy house with\nburnt-offerings; I will pay thee my vows, which my lips have uttered,\nand my mouth hath spoken, when I was in trouble.\"[22] And like that of\nJacob at Bethel, who was overpowered with the vision of the ladder, and\ndesirous of obtaining the promise there made to him, a vow may not\nunfrequently proceed from both gratitude and hope.\n\nA vow must not be inconsistent with the requirements of the Divine law.\nWhat the Lord hath forbidden, he will not accept. \"Cursed be the\ndeceiver, which hath in his flock a male, and voweth, and sacrificeth\nunto the Lord a corrupt thing.\"[23] To promise to him what is beyond our\npower, is to mock him. Some vows of females and children were not\naccepted, because such interfered with services due by them to their\nfamilies, over which, in things lawful, their husbands and fathers had\nsupreme power.\n\nA vow is never made but in the exercise of Covenanting. The vow which\nJacob vowed at Bethel was made upon the reception of God's gracious\ncovenant promise there tendered to him. Again, \"Israel vowed a vow unto\nthe Lord, and said, If thou wilt indeed deliver this people into my\nhand, then I will utterly destroy their cities.\"[24] In this manner at\nHormah, they testified that they agreed to that promise of the Covenant\nthat had been made at Sinai, which is expressed in the words, \"Behold, I\ndrive out before thee the Amorite, and the Canaanite, and the Hittite,\nand the Perizzite, and the Hivite, and the Jebusite,\"[25] and thus made\na covenant. From the words, \"If a man vow a vow unto the Lord, or swear\nan oath to bind his soul with a bond,\" it may be concluded that either a\nvow taken, or an oath, binds the soul. That the former binds the soul is\nmost manifest from the language, \"Every vow of a widow, and of her that\nis divorced, wherewith they have bound their souls, shall stand against\nher.\"[26] The bond is a covenant bond, for it is said, \"I will cause you\nto pass under the rod, and I will bring you into the bond of the\ncovenant.\"[27] The word ([Hebrew: masoreth]) for _bond_, in the later\nprophet is a co-derivate with that ([Hebrew: issar]) for _bond_, used by\nMoses, and has the same import.\n\n\nTHE OATH.\n\nThe OATH also claims consideration as related to Covenanting.\n\n\"A lawful oath is a part of religious worship, wherein, upon just\noccasion, the person swearing solemnly calleth God to witness what he\nasserteth or promiseth; and to judge him according to the truth or\nfalsehood of what he sweareth. The name of God only is that by which men\nought to swear, and therein it is to be used with all holy fear and\nreverence: therefore to swear vainly or rashly by that glorious and\ndreadful name, or to swear at all by any other thing, is sinful, and to\nbe abhorred.\"[28]\n\nTo SWEAR is to give or use an oath. \"The men said unto her, we will be\nblameless of this thine oath which thou hast made us swear.\"[29] \"I will\nperform the oath which I sware unto Abraham.\"[30] And to make, or to\nenter into an oath, being the same as to give it, each of these is also\nto swear.\n\nIt is by the Lord, or by the name of the Lord, and by him alone that all\nought to swear. One of the verbs ([Hebrew: aloh]) in the Hebrew which\ndenote _to swear_, would seem to be derived from a word ([Hebrew: El])\nwhich signifies God, and accordingly refers to the making of an\naffirmation by using the name of God.[31] And the corresponding noun\n([Hebrew: alah]) for _oath_, in like manner bears literally a meaning\nexpressive of a means of calling on that holy name. Both occur in the\nsacred original of the passage. \"If any man trespass against his\nneighbour, and an oath be laid upon him to cause him to swear, and the\noath come before thine altar in this house: then hear thou in\nheaven.\"[32] And where a verb of a different origin is employed, the\nsame is manifest. Abraham said unto his eldest servant of his house, \"I\nwill make thee swear by the Lord, the God of heaven and the God of the\nearth.\"[33] The Lord himself said, \"Ye shall not swear by my name\nfalsely.\"[34] And explicit is the injunction, \"Thou shalt fear the Lord\nthy God, and serve him, and shalt swear by his name.\"[35] Nor is an oath\nto be made by the name of any other. \"Men verily swear by the greater;\"\nand therefore lawfully by God alone. The names of the gods of the\nheathen were not even to be mentioned; and hence were not to be used in\nmaking an oath. Nay, the Israelites were explicitly forbidden to swear\nby them. Nor by any creature, and consequently not by the name of such\nought any one to swear. \"Swear not at all: neither by heaven; for it is\nGod's throne: nor by the earth; for it is his footstool: neither by\nJerusalem; for it is the city of the great King. Neither shalt thou\nswear by thy head, because thou canst not make one hair white or\nblack.\"[36]\n\nThe expression, _the Lord liveth_, is a form of the oath. \"Though they\nsay, The Lord liveth; surely they swear falsely\"[37] \"Thou shalt swear,\nThe Lord liveth, in truth, in judgment, and in righteousness.\"[38]\n\nAn oath is sworn with the lifting up of the right hand. In vision\npresented before Daniel, the man clothed in linen \"held up his right\nhand and his left hand unto heaven, and sware by him that liveth for\never.\"[39] John declares, \"the angel which I saw stand upon the sea, and\nupon the earth, lifted up his hand to heaven, and sware by him that\nliveth for ever and ever.\"[40] The right hand is principally used among\nmen in general; and accordingly, as when neither hand is specifically\nmentioned in any case, the right is understood, so we may conclude that\nthe oath was made by the angel while he held up his right hand. The Lord\nsware \"by his right hand, and by the arm of his strength.\"[41] He\nsometimes speaks of his promise to give the children of Israel the land\nof Canaan, as being made by swearing, and at others, as made by the\nlifting up of his hand.[42] And accordingly, like Abraham, who in\nlifting up his hand in reference to the goods that had belonged to the\nking of Sodom, unquestionably sware an oath, all who warrantably swear,\nmake oath with the right hand lifted up towards heaven.\n\nThe swearing of an oath is a devotional exercise. Every act performed in\nholding intercourse with God is religious; and therefore this. The\nperformance of it is introduced along with that of other actions that\ncertainly imply the rendering of religious homage. \"Thou shalt fear the\nLord thy God, and serve him, and shalt swear by his name.\" It is\nincluded in the exercises that embody the worship of God. Parallel to\nthe last quoted passage is this which follows. \"Him shall ye fear, and\nhim shall ye worship, and to him shall ye do sacrifice.\" To swear by his\nname is not to do sacrifice; and is therefore to perform another part of\nhis worship. The oath was wont to come before the altar of the Lord,\nwhere sacred services alone should be performed. As a form of calling on\nthe name of God, it was associated with the exercise of giving thanks to\nhim, and is regarded as a tender of devout obedience to him by him who\nsaid, \"Unto me every knee shall bow, every tongue shall swear.\"\n\nIn the oath is implied a condensed adoration. It is made to God as\ndistinguished from every creature, and recognises the whole revealed\nglory of his character. Whatever be the warranted form of the oath, it\nis made to the same all-glorious Being, and presents to him one\ncelebration of his infinitely transcendent excellence. Declaring to him\nthat the Lord liveth, it owns his wondrous self-existence. Offered to\nHim that liveth for ever and ever, it celebrates his eternal\npre-existence and existence to eternal ages. Presented to him as God, it\nacknowledges that infinitude of perfection which none can by searching\nfind out, but all moral creatures are bound to adore--the\nincomprehensible Spirit whom, though infinite in being, no man hath\nseen, nor can see. Addressed to him as the God of heaven and of the\nearth, it hails with reverence the overwhelming display of might\nomnipotent, wisdom boundless, goodness unlimited, and sovereignty\nabsolute, made in the creation and upholding of matter and immortal\nspirits--and the holiness, justice, goodness, and truth evolved in the\nconstitution of all created things. Made by his name as Lord of all, it\ngives acknowledgment to his infinitely wise and sovereign allotments to\nangels and men--to his undivided sovereignty over the numerous hosts of\ncreation--to his title to the universal homage and continued obedience\nof all--to the glory of the adorable Lawgiver to heaven and earth, the\npresent witness and future judge of his moral, though rebellious\nsubjects--and to the unimpeachable rectitude of an administration that\ncomprehends heaven, and earth, and hell, and extends from the origin of\ncreatures to eternity. Sworn to him as the Amen, his truth and\nfaithfulness keeping mercy and truth from generation to generation with\ngratitude it proclaims. And however used, it recognises him as the\navenger of the oppressed, the friend of those who keep the truth, and\nthe just God taking vengeance upon those who dishonour his name, or\notherwise transgress his commands. But, above all, it gives honour to\nhim as the God of salvation. To his sovereign mercy in providing\ndeliverance for men from the days of eternity; to his sovereign kindness\nin proclaiming himself as a Saviour, and holding intercourse with men in\norder to their recovery from a state of condemnation; to his wondrous\ngrace displayed in the government of all things for the good of his\nchurch, and in affording means of a reverential appeal to himself in the\nduties of religion, and especially in swearing by his name, it gives\ntestimony in a manner peculiar to itself. Heaven, earth, and hell--the\npast, the present, and the future--the time that now is, the final\naudit, and an endless eternity--and above all, God himself, who can be\ncompared with none other, at once it recognises as present. How solemn\nthe performance of the act! God it invokes in every aspect of his\ncharacter. More fully than any other exercise, his perfections and\nadministration it contemplates, and in a manner all-important shows\nforth his praise.\n\nThe oath is a solemn appeal to God, invoked as witness, that some\nstatement made is true. The declaration may be an assertion concerning\nfact, or a promise. No creature, besides the being that gives the oath,\nmay know certainly whether the statement be true or false; but God\nalways knows, and he is called upon in this, as knowing the truth. In\nevery case in which it is used, whether in secret or in public, it is\nthe most complete evidence that can be afforded of the sincerity of\nthose who swear; and in public, it is the highest satisfaction\nconcerning any averment that men could demand. It is used to give the\nweight of God's testimony to show that a given statement is made in\ntruth.\n\nIn the swearing of a lawful oath, a covenant with God is made by the\nparty that swears. Whatever be the nature of the responsibility\nconnected with the act engaged in by whomsoever, it cannot be doubted\nthat an unregenerate person cannot be accepted in it; but a true\nChristian in making oath lawfully, will be approved before God. To swear\nin suitable circumstances is the duty of all; but it is the privilege of\nthose only who are in covenant with God. When the oath is given to\nconfirm an assertion, it is sworn in confirmation of a covenant with\nGod. First, when used, not in giving evidence before men, but in\nreligious exercises strictly personal, the oath is never sworn but to\nconfirm truth. An assertion made before God in giving adherence to\ntruth, is an acquiescence in it, and being uttered in accordance with\nthe requirement that truth be spoken, and implying an engagement to\nabide by it, is a solemn declaration of obligation to God. The Covenant\nof Grace presented under some aspect is thus agreed to; a covenant is\nmade, and the swearing of the oath is its ratification. In these words,\nIsrael were invited to take hold on God's Covenant. \"If thou wilt\nreturn, O Israel, saith the Lord, return unto me; and if thou wilt put\naway thine abominations out of my sight, then shalt thou not\nremove.\"[43] And the oath prescribed for them on returning was\nexplicitly an averment of truth. \"Thou shalt swear, The Lord liveth, in\ntruth, in judgment, and in righteousness.\" Likewise, to swear at any\ntime devotionally, \"the Lord liveth,\" is most solemnly to acquiesce in\nthe injunctions to believe upon him which his word contains, and thus to\naccede to his Covenant. And what is true regarding such an\nacknowledgment of him as the ever-living One, obtains regarding the act\nof swearing to him for the purpose of attesting any other important\ntruth. To swear to the truth of any declaration, is to swear to him as\nthe God of truth, and accordingly by covenant to take hold upon him as\nsuch. Secondly, when the oath given to confirm an assertion is required\nby men having a right to claim it, those call upon the party to be\nsworn, to promise to them to speak the truth, and to invoke God to\nwitness that the truth is spoken. The juror agrees to the demand, he\naccepts the condition, that his word and oath will be relied on, and he\nin giving his oath at once comes under a covenant obligation to man to\nspeak the truth, and confirms his promise by an appeal to the God of\ntruth. Thus, in a court of justice, or before a church court, a witness\nmakes in reality a compact with the lawful authority that requires his\noath, and swears in confirmation of his engagement. It is of equal\nconsequence to the present argument whether he swear to the truth of a\nstatement made before the taking of his oath, or first give his oath,\nand then make his promised representation. In the latter case, which is\nthe most common, there is most manifestly made a covenant transaction\nbetween the witness and those in authority; but in the former, there is\nconstituted an engagement not less really of a covenant character.\nAlthough, as in the case of giving an _affidavit_, the assertion may\nseem to precede the oath, yet, in reality, that is not accepted, and\ntherefore is not completely made till the oath be given: and\nconsequently, as in the other case, the assertion is that which is\npromised in the oath. In each, the witness comes under an engagement to\nspeak the truth. It is one indeed generally of a short period, yet not\non that account the less an engagement. In giving his testimony, he\nfulfils his covenant promise; and its effects in settling controversies,\nor leading to the execution of justice, may not be less important than\nthose of a covenant, the fulfilment of the conditions of which might\noccupy a much longer time. Nor, when an oath is claimed and received by\nthose in authority, is there a covenant made merely among men; but also\nby the juror, a covenant is made with God. The law of God requires the\nfulfilment of every lawful promise made by man to man; a simple promise\nto man, however, though God may be acknowledged in it, is not strictly a\npromise to Him. But by the appending of an oath, God is at once appealed\nto as a witness and judge, and as a party to a covenant between the\njuror and himself; and an obligation to God, as well as an engagement to\nmen, is explicitly constituted. Were it not so, how could the addition\nof the oath by the juror increase the security given in the simple\npromise, and the Lord be called to judge him according to the truth or\nfalsehood of what he might swear?[44] Under one aspect, the engagement\nwith men entered into by swearing to the truth of an assertion, is\ndifferent from the relation to God into which by swearing the juror is\nbrought. Viewed as a covenant among men, God is not properly a party to\nit, but a witness. But those who require the oath being possessed of\npower deputed to them from above, the same engagement may be also\nconsidered as a covenant made with God by him who swears. The engagement\nviewed in the former light, appears as affording the matter of a\ncovenant between the juror and Him by whom he swears; but, contemplated\nin the latter, stands forth as one made with God, through the\ninstrumentality of his servants. The oath is sworn to himself; but He,\nand those whom he hath vested with office, will demand the fulfilment of\nit.\n\nWhen the oath usually represented as promissory is sworn, a covenant\nwith God is thereby made. When such an oath is sworn to confirm a vow to\nGod, made not before men, most manifestly a covenant with Him is\nconstituted; but no less is a covenant with Him entered into when such\nan oath is given to men. By this species of oath is generally understood\nthat which is used in reference to obligation to be fulfilled in the\nmore or less distant future. It has been shown, that even the oath given\nto confirm an assertion, belongs to this class. Accordingly, all kinds\nof oaths are generally promissory. But while both species may not be\nimplemented in some cases till the far distant future, some of an\nassertory nature may be performed at the time when they are sworn.\nEvidence has been given, that the latter kind of oaths, viewed as\npromissory, brings under an engagement to God. That both do so, even\nwhen taken by men, moreover farther appears. A vow is essentially a\npromise made to God, but to none other; and the fulfilment of the vow is\nrequired, at least in virtue of the making of it.[45] But not less does\nGod require what is promised to another by oath, than what is vowed to\nhimself. The vow binds the soul with a bond which cannot be else than\nthe bond of a covenant with God; but that bond also which is made by\nswearing an oath to bind the soul being spoken of in the same manner as\nthe bond made by the vow, cannot be another than the bond of a covenant\nwith him.[46] God is properly a party to the covenant made in vowing to\nHim. When an oath is sworn at the desire of men, they are a party to the\ncovenant that is entered into by him who swears; but God is party to a\ncovenant that is also thereby made; and when the oath is sworn in secret\nto God, He alone is a party to the covenant into which the juror enters.\nIn all the cases God is a party to a covenant to which he who swears is\nthe other. Again, though Christ forbade unlawful swearing, yet when he\nsays, \"Again, ye have heard that it hath been said by them of old time,\nThou shalt not forswear thyself, but shalt perform _unto the Lord_ thine\noaths: but I say unto you, Swear not at all,\"[47] he does not teach that\nthe oath, when properly sworn, is not to be performed to God, but rather\nintimates, that when He is properly appealed to in swearing, he is\nthereby contemplated as having addressed to him a solemn promise or vow,\nthe fulfilment of which he will demand. A severe penalty followed the\nnon-payment of the vow,[48] and the punishment due to the\nnon-performance of an oath sworn, even to men, is represented as\nincurred by failing to fulfil a covenant obligation to God himself. The\nchildren of Reuben, and the children of Gad, and the half tribe of\nManasseh, sware thus to their brethren of the children of Israel, \"The\nLord God of gods, the Lord God of gods, he knoweth, and Israel he shall\nknow, if it be in rebellion, or if in transgression against the Lord,\n(save us not this day,) that we have built us an altar to turn from\nfollowing the Lord, or if to offer thereon burnt-offering, or\nmeat-offering, or if to offer peace-offerings thereon.\" And testifying\nto their conviction that a failure in the fulfilment of their promise\nwould be a breach of an engagement to God himself, they said, \"Let the\nLord himself require it.\"[49]\n\nAccordingly, the giving of the \"oath for confirmation\", whether of a\nstatement of fact or of a promise to be fulfilled in the future, is in\nevery case a taking hold on the covenant of God. There is every possible\nvariety in the matter of the engagements made by oath, but not one of\nthem is disconnected from a covenant with him. As the hand given among\nmen was in every age a pledge of friendship--the maintenance of which is\nso palpably a design of a covenant, and betokened always an accession to\nconditions of peace; as when the hand was given on the occasion of\nswearing an oath, a covenant was wont to be made,[50] so when the hand,\nwhich, when lifted up in devotion, points out always reconciliation with\nGod, in swearing is held up towards heaven, a sign that a covenant is\nbeing made with him is thereby given.\n\nHence, when men, in making a league or covenant with one another,\nlawfully vow or swear to the Lord, they Covenant with him--and this is,\nmoreover, corroborated by the Scripture account of some such covenants.\nThe covenant between Jonathan and David, made by swearing unto God, is\ndenominated a \"covenant of the Lord.\"[51] The covenant of marriage, made\nby vowing or swearing to the Lord, is recognised as the covenant of\nGod.[52] A covenant between God and each of these different parties must\ntherefore have been made. One reason of these designations of such\ncovenants is, that they were according to God's appointment; but it\nwould be absolutely gratuitous to deny that there is this other\nreason--that those who sware in each case, by swearing came under an\nengagement to the glorious Object of all worship to fulfil the promises\nmade by them to each other. Though marriage be not a sacrament, yet it\nis universally admitted to be solemnised either by the making of vows or\nby swearing to God; and if this covenant, and all others that are\nratified by oath, afford not the matter of covenants with God entered\ninto by the parties, there is not afforded by the scriptural forms of\ntransactions with God concerning things essentially religious, that are\nratified by oath, the least evidence of their being covenant engagements\nto him. A covenant transaction among men concerning lawful things civil,\nif ratified by oath, has the solemnity of an exercise that carries along\nwith it an engagement, of its own nature, to God, not less than an\nexercise of Covenanting concerning things civil and religious, or\nconcerning things exclusively religious. Nor is it any valid objection\nto the sentiment that every covenant--not excluding those that are\ncivil--which is ratified by an oath, is to be fulfilled, in virtue of an\nengagement or vow to God made by the oath, that the designation of \"a\ncovenant of God\" was applied to covenants confirmed by swearing, which\nwere not kept, and probably had not been made in sincerity.[53] The\ntransactions with God in such cases are designated by what they\nprofessed to be, and ought to have been: and with those who dishonoured\nGod in conducting them it became Him to deal accordingly.\n\nFrom the foregoing statements regarding the oath, there may be deduced\nthe two following conclusions:--\n\nFirst, That the civil or moral use of the oath, in the intercourse of\nsociety depends wholly upon its spiritual character. The oath of an\natheist or unbeliever is not necessarily of any value. The individual\nwho cherishes no sense of responsibility to God for his actions will not\nalways, if at any time, scruple to swear falsely. When a witness is not\nimpressed with the fear of God, his oath is of no more value than his\nsimple affirmation: both may be true, but no security is afforded by his\ncharacter that both are not wrong. In civil and moral life, the\npresumption that a witness is competent is based at least upon the\nprofession which he makes of a regard to Divine truth: and though many,\neven while they tell the truth, swear without reverential feelings to\nHim whose dread name they use, their evidence or engagement of whatever\nkind is estimated as trust-worthy, only because it is supposed to be\naccompanied with the oath religiously employed.\n\nSecond, That the oath is distinct from the vow. The vow is a solemn\npromise to God. He is properly a party to the covenant entered into in\nmaking it; and it may be made either on occasions of entering into\nengagements with men, or in other circumstances. The oath is an appeal\nto God; it may be made on occasions of covenanting, whether he be\nproperly the party or not, and is an invocation of him, that he may\nwitness and judge concerning a transaction entered into either with\nhimself, or with himself and also with others. The vow is essentially a\npromise, but is made to God, who must be viewed necessarily as a witness\nto a transaction with himself; and, consequently, though the name of God\nmay not be used in making it, as it is employed in the act of swearing\nan oath, yet, when it is made, the exercise of swearing is implied; or,\nevery vow to God implies the giving of an oath, or the act of swearing\nby his name. The swearing of an oath always brings under obligation to\nGod, and therefore always includes the making of a vow. When men\ncovenant with one another, and appeal to God by oath, they come under an\nengagement to him, and also an engagement to one another; or, they vow\nand swear to God, and promise and swear to one another. When men in\nsecret swear to God, what they swear to do, or the matter of their oath,\nis a vow; and their oath is sworn in formally calling on him to witness\nthe making of their vow, and to judge them should they not fulfil it.\nWhen men covenant with one another and vow also to God, their vow\ncarries along with it an oath, or the calling of God to act as witness\nand judge. The apprehension that God will punish for not making\nfulfilment to him accompanies equally the oath and the vow. In both is\nimplied what may be denominated not properly an imprecation, but rather\nan acknowledgment of the justice of God's procedure in punishing should\nthe engagement not be fulfilled. Both the vow and oath are made _to_\nGod. The oath, besides, is made in the use of the name of God. When an\noath is enjoined, so is a vow; for that which is promised to God in the\noath is a vow. And as every vow is addressed to God--who is necessarily\na witness and judge of the transaction and the offerer--every command\nenjoining it includes a mandate to use the oath.\n\n\nCONFESSION.\n\nThe term CONFESS, and the corresponding word CONFESSION, are employed in\nreference to the subject of Covenanting. The former of these is\nsometimes used in regard to God as an object, and sometimes in reference\nto men. To confess to God, or to the name of God, means to perform\nservices which include among them the exercise of Covenanting. In more\nthan one passage of the prayer of Solomon, at the dedication of the\ntemple, it denotes _to Covenant_. He said, \"When thy people Israel be\nsmitten down before the enemy, because they have sinned against thee,\nand shall turn again to thee, and confess thy name, and pray, and make\nsupplication unto thee in this house: then hear thou in heaven, and\nforgive the sin of thy people Israel, and bring them again unto the land\nwhich thou gavest unto their fathers.\"[54] The sin to which the people\nof Israel were peculiarly exposed was that of idolatry. For that they\nwere afterwards carried away from the land that had before been promised\nin covenant to their fathers. In practising that they transgressed the\ncovenant.[55] When they should be restored they would take into their\nmouth, instead of the names of idols, the name of God, and that by\ntaking hold upon his covenant.[56] Besides, the passage is parallel to\nthe following:--\"In those days, and in that time, saith the Lord, the\nchildren of Israel shall come, they and the children of Judah together,\ngoing and weeping: they shall go, and seek the Lord their God. They\nshall ask the way to Zion, with their faces thitherward, saying, Come,\nand let us join ourselves to the Lord in a perpetual covenant that shall\nnot be forgotten.\"[57] Both passages refer to the same event--the\nrestoration of Israel. The exercise of confessing the name of God,\ncorresponds to that of joining to him in a perpetual covenant. The verb\n([Hebrew: yadoh]--[Greek: exomologeomai]) in the Hebrew, when connected\nwith the name of God in different other passages, has the same import.\nAn instance from the Psalms is found in these words:--\"Save us, O Lord\nour God, and gather us from among the heathen, to give thanks (confess)\nunto thy holy name.\"[58] The ground of the Psalmist's encouragement to\nutter this prayer was, that the Lord remembered for his people his\ncovenant; and it could not be for less than that they should, after\ntheir recal, take hold on that covenant, that he made supplication that\nthey should be gathered from the heathen. The verb in the Greek by which\nthe Seventy translate the Hebrew term, we should conclude, must\ntherefore sometimes have the same force. But that it frequently has in\nthe New Testament that signification, is manifest from the connections\nin which it stands in portions of it that shall now be considered. We\nread, \"Now I say that Jesus Christ was a minister of the circumcision\nfor the truth of God, to confirm the promises made unto the fathers; and\nthat the Gentiles might glorify God for his mercy; as it is written, For\nthis cause I will confess to thee among the Gentiles;\"[59] and conclude\nthat the vow here quoted from the Psalms, which should be adopted by the\npeople of God in the presence of the Gentiles, was, that they would\nCovenant with him. It was the promises of that covenant, of which\ncircumcision was a sign, that Christ came to confirm. The Gentiles could\nnot glorify God for his mercy without cleaving to it; and it was by\nbelievers making manifestations of attachment to that covenant, of which\nCovenanting was one, that the Gentiles should be brought, in a manner\nmore or less explicit, to adhere unto it. Before proceeding farther, we\ntake the record of the infamous transaction between the chief priests\nand captains, and Judas,--\"And they were glad, and covenanted to give\nhim money. And he promised [Greek: exomologese].\"[60] And we\nconsequently infer that the word which designates Judas' conduct in\ncompleting his treacherous bargain, when used in a good sense, bears the\nconstruction _to Covenant_. Again, we read, \"God also hath highly\nexalted him, and given him a name which is above every name: that at the\nname of Jesus every knee should bow, of things in heaven, and things in\nearth, and things under the earth; and that every tongue should confess\nthat Jesus Christ is Lord, to the glory of God the Father.\"[61] And we\nremark, that to confess that Jesus Christ is Lord, from this appears to\nbe tantamount to an oath, and accordingly includes in it, _to Covenant_.\nThe passage is a manifest application to the Redeemer of the prophetic\nwords, \"Unto me every knee shall bow, every tongue shall swear.\"[62] The\nlast words that remain to be considered are another quotation of the\nsame Scripture:--\"For it is written, As I live, saith the Lord, every\nknee shall bow to me, and every tongue shall confess to God.\"[63] They\nfollow the statement, \"For we shall all stand before the judgment-seat\nof Christ;\" but they do not refer exclusively to the final judgment. As\nthe expression, \"every knee shall bow to me,\" cannot be confined to that\nalone, so neither can that which immediately follows. They appear to be\nused to show that he to whom such homage by men shall be paid, will\npreside at the future judgment; and accordingly intimate, that\nthroughout all time that homage shall be given. There is no reason\nafforded in the whole passage to conclude, that the homage will include\nin it less than all the services connected with the use of the oath.\n\nAnother verb ([Greek: omologeo]) in the Greek of the New Testament is\nalso rendered _to confess_. It is that from which the former, by the\naddition of a prefix, which gives emphasis to the meaning, is derived.\nIt is used in the passage which describes the wicked promise of Herod to\nHerodias--\"Whereupon he promised with an oath to give her whatsoever she\nwould ask.\"[64] It therefore designates the act by which one enters into\nan agreement or a covenant with another. It has that import in classic\nwriters among the Greeks. It is used by the Apostle in writing to the\nHebrews and to others, in such circumstances as to preclude the idea\nthat that meaning he did not attach to it. One case may be selected. \"By\nhim therefore, let us offer the sacrifice of praise to God continually,\nthat is, the fruit of our lips, giving thanks (confessing) to his\nname.\"[65] Confessing here is manifestly parallel to the offering of the\nsacrifice of praise. The vow was frequently a sacrifice; and is the\nmaking of the vow not included in confessing to his name?\n\nWhen either of these terms in the Greek, without limitation, is\nemployed, and God is the object, it bears the meaning _to Covenant_. In\nthe cases supposed, each must be viewed as capable, severally, of every\ninterpretation that it bears in specific connections, and, consequently,\nof the import that is contended for. The former, in these cases,\nsometimes means to confess sins--at others, to confess gratitude, or to\ngive thanks--at others, to covenant; and at others, considered apart\nfrom its connection, it may not appear to intimate specifically any one\nof these in preference to the others. When thus indefinitely used, it\nmust be understood as designed to bear individually each signification.\nThus, the passages, \"I will confess to thee among the Gentiles,\" \"Every\ntongue shall confess unto God,\" each intimate the acknowledgment of sin,\nthe giving of God thanks, and the exercise of Covenanting with him. The\nlatter of the terms is used indefinitely only when God is the object: it\nis in the passage, \"giving thanks (or confessing) to his name,\" the\nsignification of which from the context, has been considered.\n\nWhen the object of confession in any passages is not adverted to, and\nthe subject of confession is not stated, _to confess_ there means, to\nCovenant. That object must be either God, or men, or both. In those\npassages it must be severally both; and, consequently, such bring before\nus, not only the making of acknowledgments to men, but the making of\nconfession, according to its most diversified character, to God. This is\nthe case in the passage, \"With the mouth confession is made to\nsalvation.\"\n\nTo _confess_ Christ signifies to Covenant. Its import is, to confess him\nto men, and also to confess him to God. And the passage last quoted,\naccording to the interpretation given of it, proves that the latter is\nto Covenant. When confession with the mouth is made to salvation, it is\nChrist that is confessed. \"If thou shalt confess with thy mouth the Lord\nJesus, and shalt believe in thine heart that God hath raised him from\nthe dead, thou shalt be saved; for with the heart man believeth unto\nrighteousness, and with the mouth confession is made to salvation.\"[66]\n\n_To make confession_ is to confess. The form of expression occurs twice\nin the English version of the Old Testament, and the passages, according\nto what has been shown, describe at once the exercises of confessing\nsin, and of Covenanting. And that the former of the passages records the\nlatter of these exercises, moreover, is manifest; from the expressed\nresolution of king Hezekiah, of which that passage recounts the\nfulfilment. He said, \"Now it is in mine heart to make a covenant with\nthe Lord God of Israel, that his fierce wrath may turn away from\nus.\"[67] And the accomplishment was, \"And the children of Israel that\nwere present at Jerusalem kept the feast of unleavened bread seven days\nwith great gladness: and the Levites and the priests praising the Lord\nday by day, singing with loud instruments unto the Lord. And Hezekiah\nspake comfortably unto all the Levites that taught the good knowledge of\nthe Lord: and they did eat throughout the feast seven days, offering\npeace-offerings, and making _confession_ to the Lord God of their\nfathers.\"[68] The other passage states the character of an exercise in\nwhich Daniel as an individual engaged, and from its very structure,\nindependently of the conclusion to which we have otherwise come,\nmanifests him as taking hold on God's covenant, as well as acknowledging\nsin. \"I prayed unto the Lord my God, and made my _confession_, and said,\nO Lord, the great and dreadful God, keeping the covenant and mercy to\nthem that love him, and to them that keep his commandments.\"[69]\n\nThe phrase TO PROFESS, is, when used in connection with godliness or\ntrue religion, in the New Testament, equivalent to that _to Confess_. It\nis a translation of one of the verbs ([Greek: omologeo]), which is\nrendered also by the latter. To profess either the knowledge of God, or\ngodliness, or a good profession, or faith, or subjection to the gospel,\ncorresponds to the act of professing Christ. If performed to God, it is,\naccording to the import of the expression _confessing to him_, to\nCovenant. If performed to men, it is to bear testimony to the truth. If\nnot represented as performed either to him or to them, it is to be\nunderstood as being, according to their respective characters, performed\nto both; and, accordingly, to be interpreted as not merely to testify to\nthe truth of God before the world, but also to engage in the solemn\nexercise of Covenanting. The exercise of Covenanting is accordingly to\nbe understood as referred to in these scripture declarations:--\"Whiles\nby the experiment of this ministration, they glorify God for your\n_professed_ subjection unto the gospel of Christ.\"[70] \"They _profess_\nthat they know God; but in works they deny him.\"[71] \"Women _professing_\ngodliness.\"[72] \"And hast _professed_ a good _profession_ before many\nwitnesses.\"[73] \"Let us hold fast the _profession_ of our faith without\nwavering; for he is faithful that promised.\"[74]\n\nThe term PROFESSION, when used in the same connection, is equivalent to\nthe term _confession_; and hence includes in its import the exercise of\nCovenanting. The proof of this which is obviously deducible from the\nmeaning of the word _confession_ is corroborated by the representation\nwhich is given in the epistle to the Hebrews, of Christ as the high\npriest of our profession. In this aspect of his character, the Redeemer\nwas a minister of the circumcision for the truth of God, to confirm the\npromises made unto the fathers; and under this, taught the people to\nmanifest in every possible manner their attachment to God's\nCovenant--duties which they would not have performed, if in making\nconfession to God they had not confessed their acquiescence in that\nCovenant.\n\n\nPERSONAL COVENANTING\n\nIs an ACT OF ADHERENCE to God's Covenant. It is the definite exercise of\ngiving acquiescence to that Covenant in its whole character. It is not\nsimply acquiescing in that Covenant in the heart, but signifying that\nacquiescence in a positive service. The Covenanting believer, like the\npeople of Israel with Josiah their king, in this exercise, stands to the\nCovenant.[75] That party in this exercise takes hold upon the Covenant,\nand cleaves to it; that is, not merely performs other services required\nin the Covenant, but absolutely engages to it. And here, uses such\nlanguage as the words of Jacob, \"The Lord shall be my God.\" But\nparticularly,\n\nFirst, This is a solemn act approving of the way of salvation through\nJesus Christ. In every religious exercise an approval of this method of\nrestoration to the favour of God is implied; in this it is specially\nintimated. To make that approval in this act there is afforded\nencouragement. It was to Israel represented as about to engage in\nCovenanting individually, that He who described himself, \"The Lord, the\nKing of Israel, and his Redeemer the Lord of Hosts,\" made the appeal,\n\"Ye are even my witnesses. Is there a God beside me? Yea, there is no\nGod, (literally, rock.) I know not any.\"[76] This approval has been\nexplicitly declared in this exercise. To invite to the performance of\nthis act, there were used the words, \"Return, ye backsliding children,\nand I will heal your backslidings.\" And in Covenanting individually, not\nless than socially, accepting the invitation, these said, \"Behold, we\ncome unto thee, for thou art the Lord our God. Truly in vain is\nsalvation hoped for from the hills, and from the multitude of mountains;\ntruly in the Lord our God is the salvation of Israel.\"[77] The making of\nthis approval has been commemorated. Certainly not less in taking hold\non God's Covenant did David express his satisfaction in it, than in the\npleasing record given by him in these words, \"He hath made with me an\neverlasting Covenant, ordered in all things and sure: for this is all my\nsalvation, and all my desire.\"[78] And in all those circumstances in\nwhich, by performing this act, the believer will declare himself to be\non the Lord's side, this approval will be made. \"Then said Jesus unto\nthe twelve, Will ye also go away? Then Simon Peter answered him, Lord,\nto whom shall we go? Thou hast the words of eternal life.\"[79]\n\nSecondly. This is a solemn act of accepting Christ and all his benefits.\nIt has been performed by many who had previously known the grace of\nGod. The nation of Israel, when about to enter the promised land, were\ngenerally a people who feared God.[80] They had heard of the promise\nmade to Abraham, \"In thy seed shall all the nations of the earth be\nblessed,\" and by faith must have been looking forward to the Messiah\nthus foretold. But on the occasion of their renovation of God's Covenant\nin the land of Moab, they were exhorted through Moses to make a _choice_\nof Him as their life, and of that life which comes by Him alone.\n\"Therefore choose life, that both thou and thy seed may live: that thou\nmayest love the Lord thy God, and that thou mayest obey his voice, and\nthat thou mayest cleave unto him; (for he is thy life, and the length of\nthy days;) that thou mayest dwell in the land which the Lord sware unto\nthy fathers, to Abraham, to Isaac, and to Jacob, to give them.\"[81]\nDavid illustrating the practice of many, in special exercises performed\nthis. Take his record of one of these. \"O my soul, thou hast said unto\nthe Lord, Thou art my Lord.\"--\"Their sorrows shall be multiplied that\nhasten after another god: their drink-offerings of blood will I not\noffer, nor take up their names into my lips. The Lord is the portion of\nmine inheritance and of my cup: thou maintainest my lot.\"[82] The vow\nhere is emphatic, being made against swearing to another god, and\nintimating that the Lord, being his Lord, and the portion of his\ninheritance and of his cup, had been received by him according to a\nchoice to which he still adhered. When Jesus appeared in the flesh, some\nwho had believed in a Messiah to come, and who were accordingly true\nbelievers, in acts of Covenanting received Jesus as a Saviour that was\ncome. John, the forerunner, was sanctified from the womb; but after\nJesus had commenced his public ministry, that distinguished individual\non one occasion, seeing Him coming unto him, said, \"Behold the Lamb of\nGod, which taketh away the sin of the world.\"[83] And this act of\nappropriation, as well as of bearing testimony, he afterwards repeated.\nNathaniel was a believing expectant of the Messiah. Of him Jesus made\nhonourable mention when he said, \"Behold an Israelite indeed, in whom is\nno guile;\" and he, immediately on perceiving proofs of his Divine\ncharacter, professed his acceptance of him. \"Nathaniel answered and\nsaith unto him, Rabbi, thou art the Son of God; thou art the King of\nIsrael.\"[84] And Thomas and Peter, as instances of those who have\nreceived him, testifying in the exercise of Covenanting to their cordial\nacceptance of him, said in the solemn act of confessing his name, the\none, \"My Lord and my God;\"[85] and the other, in language implying the\nsame avouchment, \"Lord, thou knowest all things; thou knowest that I\nlove thee.\"[86]\n\nThey receive the Father as a God in Covenant, who receive the Son; and\nthey receiving the Son receive the Holy Spirit--the Spirit of promise.\nThe acceptance of the Redeemer therefore is the acceptance of a\nThree-one-God, as a Covenant God. In Covenanting, that acceptance is\nmade by the saints. And all things are theirs, and they are Christ's,\nand Christ is God's. Of the Father as reconciled unto them, as having\ndrawn them to himself, and justified them, and adopted them into his\nfamily, they accept in that exercise. In that, too, they accept of the\nRedeemer as their prophet and king, and acquiesce in his priesthood held\non their behalf. And in that, the Holy Spirit, as the Spirit of Christ,\nthe Remembrancer, the glorious Agent who brings from death to life, who\nilluminates the understanding, who gives comfort and consolation, and\nwho sanctifies, and proves the earnest of the purchased possession, they\nsolemnly accept. And, accordingly, all that sovereign mercy has done for\nthem, or wrought in them, or will accomplish on their behalf, in that\nthey solemnly receive.\n\nThirdly. This is a solemn act of renouncing the claims of the devil, the\nworld, and the flesh, upon the heart and life. When Christ is received,\nSatan is cast out; actually by Divine power, and resolutely by the\nsubjects of Divine grace. And the resolution to abandon Satan and his\ncause enters into the covenant engagement. \"O Lord our God, other lords\nbeside thee have had dominion over us; but by thee only will we make\nmention of thy name.\"[87] \"Take away all iniquity, and receive us\ngraciously: so will we render the calves of our lips. Asshur shall not\nsave us; we will not ride upon horses; neither will we say any more to\nthe work of our hands, Ye are our gods.\" \"Ephraim shall say, What have I\nto do any more with idols?\"[88] \"What agreement hath the temple of God\nwith idols? for ye are the temple of the living God; as God hath said, I\nwill dwell in them, and walk in them; and I will be their God, and they\nshall be my people. Wherefore, come out from among them, and be ye\nseparate, saith the Lord, and touch not the unclean thing; and I will\nreceive you, and will be a Father unto you, and ye shall be my sons and\ndaughters, saith the Lord Almighty.\"[89] The injunction, \"Be ye\nseparate,\" inculcates not merely the performance of the act of\nseparating from what is evil, but the exercise of Covenanting to\naccomplish it. The corresponding command in prophecy is, \"Be ye clean.\"\nAnd the verb in the Hebrew is that rendered by the term _purge_ in the\npassage, \"I will cause you to pass under the rod, and I will bring you\ninto the bond of the covenant. And I will purge out from among you the\nrebels, and them that transgress against me.\"[90] The Lord purged out\nthe heathen from among the Jews who returned to Jerusalem, and who,\nunder Nehemiah, entered into a covenant with God. These Jews themselves,\nat God's command, and to the accomplishment of his purpose, separated\nthemselves from those heathens, not merely actually, but also by solemn\ncovenant. In like manner, the Nazarite separated himself from certain\nthings, not merely in reality, but likewise by vow. And since the\nseparation was one, though the terms in the sacred original denoting\nthat of the Nazarite and of the returned Jews were each different from\nthat used in the prophets, we are warranted to conclude that the\ninjunction of the Apostle, \"Be ye separate,\" implies not less than the\ncovenant engagement to separate, which those other cases of separation\ninclude.\n\nFourthly. This solemn act includes voluntary self-dedication to God. It\nis a willing acknowledgment of the right which God, by creation and\nredemption, has in the whole man; it harmonizes with the claim, \"Thus\nsaith the Lord that created thee, O Jacob, and he that formed thee, O\nIsrael, Fear not; for I have redeemed thee, I have called thee by my\nname; thou art mine;\"[91] and is expressed in the language, \"Lord, I am\nthine, save me.\"[92] It is the cheerful offer of perpetual obedience to\nhis law. It is thus required, \"Now therefore fear the Lord, and serve\nhim in sincerity and in truth,\"[93] and is thus tendered, \"O Lord, truly\nI am thy servant; I am thy servant, and the son of thy handmaid.\"[94]\n\"Take not the word of truth utterly out of my mouth; for I have hoped in\nthy judgments. So shall I keep thy law continually for ever and\never.\"[95] \"I will abide in thy tabernacle for ever; I will trust in\nthe covert of thy wings. Selah. For thou, O God, hast heard my vows:\nthou hast given me the heritage of those that fear thy name.\"[96] Both\nto the world and to God himself, in vowing to him, \"One shall say, I am\nthe Lord's;\" and of many, individually as well as collectively, it might\nbe declared, as of those of Macedonia, that they \"gave their ownselves\nto the Lord.\"[97] These were saints; and, accordingly, this testimony\nwas not borne to their first subjection to the gospel, but to an act of\nself-surrender to God, on the occasion of their making, in the spirit of\ntrue benevolence, provision for his poor.\n\nFinally. This is a solemn act in which is made to God a promise to\nperform certain specific duties. There is no exercise that would be\nacceptable to God, that should not come within the range of a promise\nmade in such a service. Abstinence from besetting sins, increased\ndiligence in the use of the means of grace, positive benevolent or\nreligious services, the exercise of all the christian graces, and\nwhatever observance the enlightened mind may apprehend as peculiarly\nincumbent, in this act may be engaged to. Illustrations of this are\nafforded by the vow of Jacob at Bethel, the vow of Hannah, the vow and\noath of David to provide a place for the ark of the Lord, the vow of the\nNazarite, the vows paid by offerings laid on the altar of God, and all\nofferings of obedience acceptable through Jesus Christ.\n\n\nSOCIAL COVENANTING,\n\nLike that which is Personal, is an act of acquiesence in God's Covenant.\nThey who are accepted in it are the saints. All invited to join in it\nare required to have regard to all the institutions of religion. When\nan injunction to engage in the service is delivered, the Covenant of God\nis exhibited; and the blessings of that Covenant are promised to those\nwho will properly perform the exercise, and fulfil their obligations.\n\nFirst. This act is performed by the Christian church in a collective\necclesiastical capacity. One in opinion regarding her doctrine, worship,\ndiscipline, and government, her members, having one origin, upheld by\nthe same grace, designed for one end, called to the same privileges,\nenjoined to perform the same duties, expectants of the same glorious\nconsummation, and harmonious in their sentiments regarding special\nincumbent duties, and concerning the manner of performing them, come\nforward, and as one body in this unite. Unity of existence is necessary\nto the body confederated in the social covenant. Those who hold the\ntruth cannot enter into it with the infidel, the unbeliever, the\nerroneous or profane. All who unite in it must have the same motives,\nand contemplate the same ultimate end. All must have the same sentiments\nof a Covenant God, and harmonize in their views of the means to be\nemployed in order to the attainment of that end. There is no church so\nfree from imperfection as not to need an enlargement or correction of\nits views. Yet no body of professing Christians are warranted in uniting\nin covenant with those who hold not the truth. The unity of the Spirit\nis necessary in the bond of peace. No church, in entering into Covenant,\nincludes so much in her engagements as the word of God requires. And,\nhence, a standing of Christian profession higher than has yet been\nattained to by any, has to be aspired at. To secure that, a closer\nregard to what should be the character of the true church than has been\npaid, is requisite. To unite with the people of God is good; but to\nunite with any elsewhere than on the basis of truth, is not to be\ndesired. Unions among Sections of the visible church may possibly be\neffected at the expense of deviations on either hand from the direct\nline from each to the perfection of the church's character on earth. And\nthough, after confederation is effected, tolerable approximation to it\nmay be made, the sacrifice required may often not be excused. But when\neach party aims at the truth, the more they advance, the more they will\napproach each other; and happy will they be and honoured who will arrive\nthere. Deviations from the path of rectitude made by any Section of the\nchurch are not reckoned as trivial by Him who witnesses the conduct of\nall; and it is, notwithstanding these, (but not as if he disregarded\nthem) that he continues to make, to those chargeable with them,\nmanifestations of his favour. If some are nearer the consummation of\nChristian character and profession than many around them, let them not\ngo back or wait on the others, but invite these to follow and unite,\nthat all in due time may together go on to perfection.\n\nSecondly. This act is performed by Christians in a national capacity.\nAcknowledging the law of God as the basis of legislation--ecclesiastical\nand civil; recognising themselves as individually and jointly called to\nobey it; as put in possession of common benefits arising from the\ndispensation of the law of Christ, in things civil as well as religious;\nand as called to promote the interests of the kingdom of Him who is king\nin Zion, the Governor among the nations, and Lord of all--as one body\nthey engage in this. The members of Christ's church are members of civil\nsociety, of which, too, he is the Head; and a reason not less\nsubstantial than that for vowing in an ecclesiastical capacity, they\ntherefore have for engaging as members of a civil community in the\nexercise of Covenanting with God. Only such a covenant as corresponds\nwith his will is acceptable to Him. But there are reasons why all in a\nChristian nation should collectively enter into such. Were some whose\nsentiments or practice might not correspond with the Covenant, to seek\nto enter it, there would be every reason why the federal union with\nthese should not be completed. Such individuals are not fitted to have a\ncharge or trust in the State committed to them. Till they would exhibit\nsigns of repentance and reformation, they should not be received. Were a\nparty in power, or desiring it, possessed of such a character, even\napparently disposed to enter into such covenants, wisdom would say,\nEnter not into confederacy with them.\n\nThirdly. Various communities may be confederated together in one solemn\nCovenant with God. By this it is not intended that different churches\nholding many conflicting sentiments, and entertaining different plans of\nattaining even to a good end, may warrantably so unite in an\necclesiastical capacity. What prevents different churches from adopting\nthe same standards, and holding communion with one another in waiting on\nall the ordinances of divine grace, is sufficient to prevent them from\nassociating in league in this manner. Nor is it intended that by such a\nfederal union merely a testimony against error should be given, without\na solemn declaration of adherence to specified truths. It is not the\nfact of a given Section of the visible church adhering to a definite\nsystem that invests it with a right to Covenant by itself, exclusively\nof every other--for that system might be very imperfect--but because\nthat it holds the truth, and is bound to go on to perfection. Its own\nimperfections are drawbacks upon its avowal of the truth; by uniting\nwith others, who would refuse to give the truth which it might hold the\ndesired prominence, it should not suffer that truth to be inadequately\nexhibited, or concealed. But the people of God in different states or\nkingdoms, or in different communities or churches in the same kingdom,\nmay enter into various species of solemn covenants with one another, to\ncarry into effect the design of the exhibition of the truth. It is the\nvariety of opinion that exists among organised churches that prevents\nthese from co-operating together in various benevolent or religious\nschemes, and that is sufficient to prevent some who maintain the duty of\nCovenanting, from associating with others in discharging it. Because of\nthe church's imperfection, none of her procedures harmonize completely,\neither with one another, or with the truth. But individual communities\nare not therefore warranted in being content with proceeding to bear a\ntestimony for it on a principle of approximative expediency. What\ndifferent bodies could do together better than singly without\nsacrificing the cause of the truth on either hand, they are warranted to\nunite in solemn Covenant to effect. What each body could do for the\ninterests of Christ's kingdom with more effect alone, let its members\namong themselves strengthen their obligations to perform. Were there to\nbe formed federal unions that would lead to the investigation and\ndiscovery of the mind of God contained in his word, and to the diffusion\nof truth agreed upon, as well as to the reprobation of acknowledged\nevils, those who form them might by degrees be drawn so closely\ntogether, not merely in love and zeal, but also in sentiment, that,\ninstead of being distinguished by so many differences as they now\nexhibit, they would appear as but one church united in a single\nconsentaneous doctrinal and practical profession of the truth as it is\nin Jesus.\n\nFourthly. This act implies all that is included in personal Covenanting.\nThe community as a body engage in it. But without the concurrence of\neach individual the transaction cannot be the deed of the whole. The\nwhole accept of the promise by each receiving it. The whole engage to\nduty by each entering into an engagement. Between God and each\nindividual a covenant is made when the whole Covenant. The work of\nacceding to the covenant conditions on the part of each is personal. The\nprovision on which all as a body lay hold is accepted by each in\nparticular. The promise may be one which is not suited to each\nindividually, but adapted to a whole, made up of individuals, each of\nwhom is interested in it. The services promised, one might not of\nhimself have been able to perform; but, in order to the performance of\nthem, each, with the others, might be called to unite. What is not\nrequired of all individually, may not be conjoined to form one demand on\nall. And what is not promised to men personally, cannot be offered to a\ncommunity in general. The act of the Covenanting Society is complex, and\nis the aggregate of the actings of all who compose it. And the\nresponsibility of the whole is a responsibility which each bears. Each,\nas a Christian, as interested in the prosperity of Christ's kingdom, as\na voluntary agent engaged in promoting the truth, as called to endeavour\nto seek the welfare of men, and as seeking the advancement of the glory\nof God,--each associates with the others in the transaction, and gives\nit its Covenant character.\n\nFifthly. This act is, on the part of the Covenanting community as a\nbody, the acceptance of the benefits of God's Covenant in general, and\nof special benefits of it, in particular. It is a reception of the\nbenefits, the attainment of which the Covenant as a mean contemplates.\nThese benefits are offered in exhibitions of Divine grace. In the\nCovenant they are laid hold on by acquiescence and acceptance. The\nenjoyment of them may belong to a period near, or even long posterior,\nand may be attained to through the use of other means besides; but in\nCovenanting they are solemnly apprehended and appropriated. In reference\nto his repeated acceptance of the promises of God in this act,[98] there\nis borne to the father of the faithful, the testimony, \"By faith\nAbraham, when he was tried, offered up Isaac: and he that received the\npromises offered up his only begotten son.\"[99] And as a people, the\nIsraelites in this act received the promises. \"Who are Israelites; to\nwhom pertaineth the adoption, and the glory, and the covenants, and the\ngiving of the law, and the service of God, and the promises.\"[100] The\nCovenants must have been the different dispensations of the same\nCovenant--the former dispensations, or the Old Covenant, and the last,\nor the New Covenant. It was at a renovation of the Covenant under the\nformer dispensation, that the people of Israel received the law; and\ncertainly not less the promises. Are the benefits contemplated in the\nexercise of Covenanting, individual or general reformation in religion\nor in practice, or the preservation of peace and truth, or any other\nblessings spiritual or temporal? These are included in God's Covenant\npromise, and in this act they are consequently accepted as thus\nembodied.\n\nSixthly. In this act the Covenanting community vow to God to render\ngeneral and specified obedience. In that is expressed or implied the\noffer of obedience to the whole law of God, and to particular obvious\nrequirements included in it. When the Covenant was made at Sinai, the\npeople said, \"All that the Lord hath said will we do, and be\nobedient.\"[101] And at Shechem, before Joshua, this was their language,\n\"The Lord our God will we serve, and his voice will we obey.\"[102] At\nthe return from the captivity, the oath taken included the promise to\ndischarge specific demands of God's law; and every vow should be made,\nand every oath sworn, in order to perform some service required.\n\nSeventhly. This act is a solemn federal transaction among the members of\nthe Covenanting community. The fact of the public social character of\nthe act shows that the engagements of a Covenant with God, have a\nreference to the relations to one another of those who Covenant. The\nreception of good from the hand of God, through the means of\nCovenanting, necessarily supposes that that good, at least in part, will\ncome to each in some manner by those associated in the exercise. The\npromise of obedience to God by vow or oath, includes a promise of\ncertain services to each member of the confederation. When a vow or an\noath to God, to accept of good from one another, or to perform mutual\nservices among themselves is made, a corresponding engagement to each\nother is thereby made among them. The two engagements are distinct in\nthemselves; but the latter flows from, or is constituted by, the former;\nnay, in so far as the former has a regard to mutual relations among the\nparties themselves, it was made that the latter might obtain. The vow or\noath to God is not an engagement to men; but what is by vow or oath\npromised to God to be performed to men, constitutes the reality or\nsubstance of an engagement thereby made to them. Covenanting with God is\nthe laudable means employed to bring parties together, to promise in the\nmost solemn manner to accept of specified good from each other, and to\nrender certain services in correspondence therewith to each.\n\nIt is by engaging to God, that they engage to one another. And therefore\nconversely, it may be added, that their own engagement to one another,\nas well as their engagement to God, by which that engagement was made,\nis, according to the general definition of Covenanting that has been\ngiven, a taking hold upon the Covenant of Grace.\n\nThe engagement to God is always substantial, whether by vow or oath, or\nby both; as is the engagement among the Covenanting parties. But one or\nother of the engagements may be either expressed or understood. The\nrecognition of their engagement to one another may be implied, but not\nexpressed, whilst the Covenant of the Lord to whom they vow or swear to\ngive obedience, is explicitly adhered to. This was the case with the\npeople of Israel when they engaged in the act, along with Josiah their\nking. \"And the king stood in his place, and made a covenant before the\nLord, to walk after the Lord, and to keep his commandments, and his\ntestimonies, and his statutes, with all his heart, and with all his\nsoul, to perform the words of the covenant which are written in this\nbook. And he caused all that were present in Jerusalem and Benjamin to\nstand to it. And the inhabitants of Jerusalem did according to the\ncovenant of God, the God of their fathers.\"[103] Again, these mutual\nengagements, in some cases, may be expressed, while the Covenant of God\nis implicitly renewed. Zedekiah, and the people of Israel, at once, in\nexpress terms, entered into an engagement to set free their servants who\nwere of their brethren, and before the Lord thus in covenant with him\nimplicitly engaged to a duty which, on the occasion of the Covenanting\nat Sinai had been enjoined.[104] In other cases, both the engagement to\nGod, and the engagement of those who Covenant to one another, may be\nexplicit. \"Jehoiada made a Covenant between the Lord and the king and\nthe people, that they should be the Lord's people; between the king also\nand the people.\"[105]\n\nEighthly. This act is a public acceptance of the truth of God, and a\nrenunciation of error. It is a public confession to God of a heartfelt\napprobation of his holy oracles, and of the doctrines and precepts\nrevealed in them--a testimony to the perfection of his word and\nordinances, and an abandonment of all that is inconsistent with them. It\nis the act of a witnessing body, appointed to bear testimony in that\nexercise for him. In reference to their Covenant engagements, the Lord\nsays to his people, \"Ye are even my witnesses.\"[106] In this act, they\nconfess him before men. In vowing, or swearing to give obedience to his\nlaw, is implied an approbation of his holy oracles; and that approval in\nthe act is also declared. They who keep his Covenant, keep his\ntestimonies; and they who cleave to the one, adhere to the other. \"I\nhave chosen the way of truth; thy judgments have I laid before me.\"[107]\n\"Thy testimonies have I taken for an heritage for ever: for they are the\nrejoicing of my heart.\"[108] They who take the Covenant of God into\ntheir mouth, declare his statutes;[109] and if worthy, their resolution\nin sincerity is thus expressed, \"I will meditate in thy precepts, and\nhave respect unto thy ways. I will delight myself in thy statutes: I\nwill not forget thy word.\"[110]\n\nLastly. This act is performed in the name of those who engage in it, and\nin the name of posterity. The Lord made a Covenant at once with Noah,\nand with his descendants. The Lord made a Covenant with Abraham as the\nfather of many nations. In the land of Moab, the Israelites and their\nseed after them, at once entered into such a relation. \"Neither with you\nonly do I make this Covenant and this oath; but with him that standeth\nhere with us this day before the Lord our God, and also with him that is\nnot here with us this day.\"[111] And when the former did so, they were\nencouraged to choose life, that they and their seed might live.[112] The\nCovenant of the priesthood made with Phinehas, was not entered into\nmerely with himself, but also with his posterity who should exist to far\ndistant times; and at Sinai, when Israel engaged to be for the Lord, in\nthe second commandment they had addressed to them a reason of obedience,\nimplying that their engagement was not merely on their own, but also on\ntheir children's behalf. \"I the Lord thy God am a jealous God, visiting\nthe iniquity of the fathers upon the children unto the third and fourth\ngeneration of them that hate me; and showing mercy unto thousands of\nthem that love me, and keep my commandments.\"[113]\n\n\nPERMANENT MEANS OF COVENANT RATIFICATION.\n\nIt has been shown that whenever a vow is made, or an oath is sworn, a\ncovenant with God is made. It now remains to be proved that every\ncovenant with God is ratified by oath.\n\nThough the oath is frequently exhibited without explicit reference to\nthe Covenant, and the Covenant in like manner is spoken of without\nmention being made of the oath, yet since in no passage either\nexplicitly or implicitly is evidence afforded that the one is ever\ndissociated from the other, and, since the two occur so frequently\ntogether, it may be warrantably concluded, that when the one alone is\nadverted to, the other is implied.\n\nIn many passages are the ideas of oath and covenant so associated\ntogether, that the strongest presumption is afforded that the one is\nessential to the other; and, accordingly, that when a covenant with God\nis made, it is in the use of the oath. What on this point could be more\nconclusive than the language,--\"Thus saith the Lord God, I will even\ndeal with thee as thou hast done, which hast despised the oath in\nbreaking the covenant?\"[114]\n\nA verb ([Hebrew: shavoa]), signifying _to swear_, and two corresponding\nnouns are derived from a word for the number _seven_. That was a sacred\nnumber, or a number of perfection, not merely among the Israelites, but\namong other nations, and was used for the purpose of signifying an oath.\nA present of seven vouchers sometimes accompanied the act of swearing.\n\"Abraham took sheep and oxen, and gave them unto Abimelech: and both of\nthem made a covenant. And Abraham set seven ewe-lambs of the flock by\nthemselves.--And he said, For these seven ewe-lambs shalt thou take of\nmy hand, that they may be a witness unto me that I have digged this\nwell. Wherefore he called that place Beer-sheba; because there they\nsware both of them.\"[115] The design of thus using the number being to\ngive confirmation, such also must have been the end of using the oath.\nIt is not improbable that the number _seven_ may have been employed\nbecause that in seven days, according to the pattern set in the period\nof creation, and consequent sabbath, there are included the six days\nappointed for labour and the sabbath of rest. But, however that may be,\nwe have the testimony of an inspired writer, that what was suggested in\nsymbol by the number is the design of the oath. \"An oath for\nconfirmation is--an end of all strife.\"\n\nFinally, a covenant with God, whether made in secret or in public, from\nits very nature cannot be entered into without an oath. Sometimes the\nvow and oath were used together. David \"sware unto the Lord, and vowed\nunto the mighty God of Jacob.\" Mutual promises among men, though they\nconfer obligation, do not always stand connected with a covenant with\nGod, for they are made sometimes without a vow or an oath. But a\npromise made to God must be made either by vow or oath, or by both; and\nsince no covenant with Him can be made without a promise, it follows\nthat every covenant with Him is ratified by oath in its most explicit\nform, or by the oath implied in the vow.\n\nFOOTNOTES:\n\n[2] Hosea vi. 7.\n\n[3] Jer. xxxiii. 20-25.\n\n[4] Gen. viii. 22. See also Hosea ii. 18.\n\n[5] Gen. xvii. 7.\n\n[6] Zech. xiii. 9.\n\n[7] Isa. lv. 3.\n\n[8] Isa. xlv. 24.\n\n[9] Ps. l. 16.\n\n[10] Confession of Faith, chap. xxii. 5, 6.\n\n[11] Ps. cxxxii. 2.\n\n[12] Num. xxi. 2.\n\n[13] Gen. xxviii. 20-22.\n\n[14] 1 Sam. i. 11.\n\n[15] Jer. xliv. 25, 26\n\n[16] Jonah i. 16.\n\n[17] Deut. xxiii. 23.\n\n[18] Num. xxx. 2.\n\n[19] Nahum i. 15.\n\n[20] Ps. lxi. 8.\n\n[21] Compare Ps. cxxxii. 2, 3, and 2 Sam. vii. 1-3.\n\n[22] Ps. lxvi. 13, 14.\n\n[23] Mal. i. 14.\n\n[24] Num. xxi. 2.\n\n[25] Exod. xxxiv. 11.\n\n[26] Num. xxx. 9.\n\n[27] Ezek. xx. 37.\n\n[28] Confession of Faith, xxii. 1, 2.\n\n[29] Joshua ii. 17.\n\n[30] Gen. xxvi. 3.\n\n[31] Gesen. Lex. Heb. et Chald.\n\n[32] 1 Kings viii. 31.\n\n[33] Gen. xxiv. 3.\n\n[34] Lev. xix. 12.\n\n[35] Deut. vi. 13.\n\n[36] Mat. v. 34-36.\n\n[37] Jer. v. 2.\n\n[38] Jer. iv. 2.\n\n[39] Dan. xii. 7.\n\n[40] Rev. x. 5, 6.\n\n[41] Is. lxii. 8.\n\n[42] Exod. xxxiii. 1; Ezek. xx. 28.\n\n[43] Jer. iv. 1, 2.\n\n[44] 2 Chron. vi. 22, 23.\n\n[45] Deut. xxiii. 21, 22.\n\n[46] Num. xxx. 2.\n\n[47] Mat. v. 33, 34.\n\n[48] Eccl. v. 4-6.\n\n[49] Josh. xxii. 21-23.\n\n[50] Ezek. xvii. 18.\n\n[51] 1 Sam. xx. 8.\n\n[52] Prov. ii. 17.\n\n[53] Ezek. xvii. 16-19.\n\n[54] 1 Kings viii. 33, 34--See also ver. 35, 36.\n\n[55] Josh. xxiii. 16.\n\n[56] Zech. xiii. 9--See ver. 2.\n\n[57] Jer. i. 4, 5.\n\n[58] Ps. cvi. 47, 45--See also Ps. xviii. 49.\n\n[59] Rom. xv. 8, 9.\n\n[60] Luke xxii. 5, 6.\n\n[61] Phil. ii. 9-11.\n\n[62] Is. xlv. 23.\n\n[63] Rom. xiv. 11.\n\n[64] Matt. xiv. 7.\n\n[65] Heb. xiii. 15.\n\n[66] Rom. x. 9, 10.\n\n[67] 2 Chron. xxix. 10.\n\n[68] 2 Chron. xxx. 21, 22.\n\n[69] Dan. ix. 4.\n\n[70] 2 Cor. ix. 13.\n\n[71] Titus i. 16.\n\n[72] 1 Tim. ii. 10.\n\n[73] 1 Tim. vi. 12.\n\n[74] Heb. x. 23.\n\n[75] 2 Kings xxiii. 3.\n\n[76] Is. xliv. 8; see v. 6.\n\n[77] Jer. iii. 22, 23.\n\n[78] 2 Sam. xxiii. 5.\n\n[79] John vi. 67, 68.\n\n[80] Jer. ii. 2, 3.\n\n[81] Deut. xxx. 19, 20.\n\n[82] Ps. xvi. 2-4, 5.\n\n[83] John i. 29.\n\n[84] John i. 49.\n\n[85] John xx. 28.\n\n[86] John xxi. 17; see also Deut. vi. 5.\n\n[87] Is. xxvi. 13.\n\n[88] Hosea xiv. 2, 3, 8.\n\n[89] 2 Cor. vi. 16-18.\n\n[90] Ezek. xx. 37, 38.\n\n[91] Is. xliii. 1.\n\n[92] Ps. cxix. 94.\n\n[93] Josh. xxiv. 14.\n\n[94] Ps. cxvi. 16.\n\n[95] Ps. cxix. 43, 44.\n\n[96] Ps. lxi. 4, 5.\n\n[97] 2 Cor. viii. 5.\n\n[98] Rom. iv. 20-22.\n\n[99] Heb. xi. 17.\n\n[100] Rom. ix. 4.\n\n[101] Exod. xxiv. 7.\n\n[102] Josh. xxiv. 24. See also, v. 25.\n\n[103] 2 Chron. xxxiv. 31, 32.\n\n[104] Jer. xxxiv. 8-18; see also Exod. xxi. 2.\n\n[105] 2 Kings xi. 17.\n\n[106] Isa. xliv. 8.\n\n[107] Ps. cxix. 30.\n\n[108] Ps. cxix. 111.\n\n[109] Ps. l. 16.\n\n[110] Ps. cxix. 15, 16.\n\n[111] Deut. xxix. 14, 15.\n\n[112] Deut. xxx. 19.\n\n[113] Exod. xx. 5, 6.\n\n[114] Ezek. xvi. 59.\n\n[115] Gen. xxi. 27, 28, 30, 31. See Gesen. Lex.\n\n\n\n\nCHAPTER II.\n\nMANNER OF COVENANTING.\n\n\nPrevious to an examination of the manner of engaging in the exercise of\nCovenanting, the consideration of God's procedure towards his people\nwhile performing the service seems to claim regard. Of the manner in\nwhich the great Supreme as God acts, as well as of Himself, our\nknowledge is limited. Yet though even of the effects on creatures of His\ndoings we know little, we have reason to rejoice that, in His word He\nhas informed us, and in His providence illustrated by that word, he has\ngiven us to see that He does act in wondrous condescension to his\nsaints. Being an infinite, glorious Spirit, He does not perform the\ndeeds of men clothed with flesh and blood, but being the upholder of all\nthings, and the glorious fountain of all the means of operation which\nmen employ, with them He can and does hold communication. In the\nordinances of His grace He has made his chosen ones to know him. Proofs\nof His gracious regard to them He has in all ages given. In the earlier\npart of the history of time, their bodily senses he addressed: in all\ntime their souls, by the inhabitation of his Holy Spirit, experienced\nthe goodness of His grace. What He records of His transactions with His\npeople is after the manner of beings possessed of material qualities, as\nwell as gifted with undying spirits. Though not possessed of bodily\norgans, He spake to men; though not material, He hears and sees them;\nand He testifies to their deeds and thoughts. Unchanging, He acts not\nnor thinks as men do. But through the illimitable resources of His\nperfect character He has dealt with them as if He were possessed of the\nfaculties not merely of an infinite, but of a perfect material, being.\nAnd what in the language of metaphor He has taught, or what He has\npresented before the bodily organs and minds of all, they are called to\nreceive as bearing the character of truth. When His people, in vowing or\nswearing to Him, take hold on Him, He covenants with them. Receiving\ntheir various services offered to Him, He acknowledges them as covenant\nchildren. They vow unto Him; He made promises to them. They swear unto\nHim; He has sworn unto them. They avouch Him to be their God; He\navouches them to be His people.\n\nOn occasions of Covenanting, God has actually made promises, and sworn\nto men. To Noah, to Abraham, to Isaac, to Jacob; to the whole people of\nIsrael at Sinai; to David and others in these circumstances He spake. To\nNoah once and again with enlargement the promise of His covenant He\nuttered. Abraham had addressed to Him the promise on various occasions\nof this nature, by the Lord holding converse with him as a friend. With\nthe people of Israel the Lord talked face to face in the Mount, out of\nthe midst of the fire. To Jacob he spake in a vision of the night at\nBethel. And a covenant of royalty with David he made in like manner. And\nthe oath of God at such seasons was given. He sware to Noah. Though the\nfirst inspired historian does not mention the fact, it is recorded.\n\"This is as the waters of Noah unto me: for as I have sworn that the\nwaters of Noah should no more go over the earth; so have I sworn that I\nwould not be wroth with thee, nor rebuke thee.\"[116] To Abraham he\nsware,--\"For when God made promise to Abraham, because he could swear by\nno greater, he sware by himself, saying, Surely blessing I will bless\nthee, and multiplying I will multiply thee.\"[117] The oath of God was\nmade to Isaac.[118] To Israel at Sinai: when the Lord brought them out\nof Egypt He lifted up His hand.[119] It is because not merely that with\nHis finger He wrote the law on two tables of stone, but that in lifting\nup his hand in swearing to them there, while giving the law, that it is\nsaid,--\"From his right hand went a fiery law for them.\"[120] And to\nDavid also, in making a covenant with him, the Lord sware. \"The Lord\nhath sworn in truth unto David; he will not turn from it; of the fruit\nof thy body will I set upon thy throne.\"[121]\n\nEven in those ordinary cases in which, on Covenanting, communion with\nGod is enjoyed, He Covenants with them. This is implied in the very\ndesignation of the exercise; but it is otherwise obvious. We have no\nreason to believe that when Israel Covenanted in the land of Moab such\nmanifestations of God's presence as were vouchsafed at Sinai were made.\nBut then the Lord made an oath to his people, and thereby Covenanted\nwith them. \"That thou shouldst enter into covenant with the Lord thy\nGod, and into his oath, which the Lord thy God maketh with thee this\nday.\"[122] Yea there, after whatever manner, He avouched them to be His\npeople. \"Thou hast avouched the Lord this day to be thy God, and to walk\nin his ways, and to keep his statutes, and his commandments, and his\njudgments, and to hearken unto his voice: and the Lord hath avouched\nthee this day to be his peculiar people, as he hath promised thee, and\nthat thou shouldest keep all his commandments.\"[123] Yea, except the\ncontrary be stated or implied somewhere, we should not be warranted in\nmaintaining that the oath of God was not always given on occasions of\nCovenanting, before the Canon of Scripture was closed. In the historic\nrecord of Jacob's life no account is given of God's making an oath to\nhim. Yet we are certain that He covenanted with him. And that he\nactually sware to him, is one of the conclusions that may be\nlegitimately drawn from the words, \"As he hath sworn unto thy fathers,\nto Abraham, to Isaac, and to Jacob.\"[124] And that He, under this last\ndispensation, always Covenants with believers, when they vow and swear\nto Him, is manifest from those declarations in which he promises to make\na covenant with them. Whether or not on these occasions he absolutely\nmakes an oath, is not revealed. That we should know whether or not he\ndoes so, is not necessary, else the book of Divine revelation had not\nbeen completed. But even though, as under the law, when the sons of\nAaron on entering on the priesthood, took vows upon them to fulfil its\nduties, he should not actually make a new oath, the vows and oaths of\nHis people came up before Him as formerly they did from before his\naltar, and the oaths which He had sworn before, even on their behalf,\nare made available to them. Thus Israel were enjoined, \"That thou\nshouldest enter into covenant with the Lord thy God, and into his oath,\nwhich the Lord thy God maketh with thee this day; that he may establish\nthee to-day for a people unto himself, and that he may be unto thee a\nGod, as he hath said unto thee, and as he hath sworn unto thy fathers,\nto Abraham, to Isaac, and to Jacob. Neither with you only do I make this\ncovenant and this oath; but with him that standeth here with us this day\nbefore the Lord our God, and also with him that is not here with us this\nday.\"[125] And thus were encouraged those who should succeed these in\ndrawing near to God. \"The sons of the stranger, that join themselves to\nthe Lord, to serve him, and to love the name of the Lord, to be his\nservants, every one that keepeth the sabbath from polluting it, and\ntaketh hold of my covenant; even them will I bring to my holy mountain;\nand make them joyful in my house of prayer; their burnt-offerings and\ntheir sacrifices shall be accepted upon mine altar: for mine house shall\nbe called an house of prayer for all people.\"[126]\n\nNow, Covenanting must be engaged in intelligently. Not merely must there\nbe a desire to perform the service; but there must be an enlightened\napprehension of its nature. \"It is a snare to the man who devoureth that\nwhich is holy, and after vows to make inquiry.\"[127] Applicable to the\nintellectual discernment that true faith includes, as well as to that\ngrace in its spiritual character, is the declaration, \"He that cometh to\nGod must believe that he is, and that he is a rewarder of them that\ndiligently seek him.\"[128] The Covenant children of God are taught of\nhim, and draw near to him as if He were not unknown, but revealed to\nthem in his grace. Though none can by searching find out God, nor find\nout the Almighty unto perfection, yet those whom He saves know whom they\nworship. According to the instructions delivered in his word, must be\nthe performance of every service of religion; and the character of God\nas revealed, is that which must be apprehended in the discharge of each.\nIt was according to a Divine warrant and direction that the saints of\nold entered into Covenant; and every lawful approach to him by vow or\noath requires a just appreciation of his character. \"The Lord shall be\nknown to Egypt, and the Egyptians shall know the Lord in that day, and\nshall do sacrifice and oblation; yea, they shall vow a vow unto the\nLord, and perform it.\"[129] \"This shall be the covenant that I will make\nwith the house of Israel; After those days, saith the Lord, I will put\nmy law in their inward parts, and write it in their hearts; and will be\ntheir God, and they shall be my people. And they shall teach no more\nevery man his neighbour, and every man his brother, saying, Know ye the\nLord: for they shall all know me, from the least of them unto the\ngreatest of them, saith the Lord.\"[130]\n\nSecondly. Covenanting must be engaged in cordially. That is not\nreligious homage which comes not from the heart. For an intelligent\nbeing in any case to utter any thing that is inconsistent with the\nthoughts of the mind is sinful; but in this case it is peculiarly\nfoolish and daring. If the affections of the heart be sanctified, they\nwill be elevated to God in every religious exercise, and especially in\nthis. Those who value their own souls, will not be devoid of intense\nconcern for their salvation, when before God they engage in testifying\nto their acceptance thereof. They who seek to glorify God, will in this\ndraw near to him with their mouth, and with their lips do honour to him,\nbut not remove their hearts far from him. If a transaction that concerns\nonly a limited part of this world's good is often important, how much\nmore that which concerns the enjoyment of God as a portion! If an\nengagement that concerns a few years' enjoyment is often found to\nengross all the feelings of the mind, how absorbent of all the best\nexercises of the heart should be a transaction for communion with God to\neternity! The men of Judah, on a solemn occasion, afforded an important\npattern in this. \"All Judah rejoiced at the oath: for they had sworn\nwith all their heart.\"[131] And wherever the Covenant of God will be\ntaken hold upon by men returning to him, the whole heart will be\nengaged. \"I will give them an heart to know me, that I am the Lord; and\nthey shall be my people, and I will be their God: for they shall return\nunto me with their whole heart.\"[132]\n\nThirdly. Covenanting must be engaged in with deliberation. To avow the\nresolution, to abandon the service of satan and to fight under the\nbanner of Christ, is an exercise that entails momentous consequences.\nAnd corresponding to its importance should be the fixedness of heart\ncalled to its performance. In it a solemn attestation and adherence to a\nchoice of God as a Lord and Master, is made before him. Joshua's\npatriotic and pious address at Shechem was delivered, not that Israel\nshould all choose God as if none of them had chosen him before, but that\nthose who had not cleaved to his Covenant should then cleave to it, and\nthat those who had taken hold upon it before, should again adhere to it.\nHe said, \"If it seem evil unto you to serve the Lord, choose you this\nday whom you will serve; whether the gods which your fathers served that\nwere on the other side of the flood, or the gods of the Amorites, in\nwhose land ye dwell: but as for me and my house, we will serve the\nLord.\" And all attempting such an exercise, should possess a devotedness\nsuch as that evinced by the answer returned by the people,--\"God forbid\nthat we should forsake the Lord, to serve other gods, for the Lord our\nGod, he it is that brought us up and our fathers out of the land of\nEgypt, from the house of bondage.\"[133]\n\nFourthly. Covenanting should be engaged in with sincerity, and with a\nresolution to perform the engagement made. Dreadful are the\ndenunciations uttered against such as swear falsely. The Lord swears in\ntruth: he will not turn from it. And how daring on the part of any is it\nto swear falsely in making a covenant! In an oath given falsely, God is\ndefied, his power to punish is challenged, and the stroke of his\nindignation is impiously invoked to descend upon the guilty juror's\nhead. \"If any man trespass against his neighbour, and an oath be laid\nupon him to cause him to swear, and the oath come before thine altar in\nthis house: then hear thou in heaven, and do, and judge thy servants,\ncondemning the wicked, to bring his way upon his head; and justifying\nthe righteous, to give him according to his righteousness.\"[134] The\npeople of God swear, \"The Lord liveth,\" in truth, in righteousness, and\nin judgment. With David they can declare, \"I have sworn, and I will\nperform it, that I will keep thy righteous judgments.\"[135] Each of them\nmay be denominated, \"He that hath clean hands, and a pure heart; who\nhath not lifted up his soul unto vanity, nor sworn deceitfully.\"[136]\nAnd firm will be their purpose to keep their pledge given in vowing unto\nGod--\"Thine are we, David, and on thy side, thou son of Jesse.\"[137]\n\nFifthly. In the first ages, the exercise was accompanied by sacrifice.\nThe phrase ([Hebrew: karath b'rith]), which is most commonly employed to\ndesignate the making of a covenant, consists of two terms, each of which\nconducts us to the sacrificial rite. The latter of these, ([Hebrew:\nb'rith], a covenant,) would appear to be derived from a verb which,\naccording to circumstances, bears the significations, _to cut, to\nchoose, to eat_. The connection between all these and an expression\nwhich means _to purify_, is not obscure, nor is their relation to a word\n([Hebrew: bar]), with which that so rendered is intimately connected,\ndifficult to be traced. That which is eaten is made choice of for its\npurity, or because that by cutting, it is separated from what is less\nfitted for food, or even during the process of eating is cut. It is an\nopinion held by one class of commentators, that the reason why that term\nis put to signify _a covenant_, is, that it may be deduced from the verb\nbearing the meaning _to choose_, and to which there would appear no\nobjection, provided that that meaning were reckoned to be secondary to\nthe signification _to eat_. The idea implied in the verb _to choose_ is\nessentially abstract. Not so is that included in either the verb _to\ncut_, or the verb _to eat_. From one of these, which may be considered\nas collateral primary meanings, it must therefore be deduced. And since\nit cannot be deduced from the one without the other, it must\nconsequently be derived from the latter. But since, on the occasion of\nentering into covenant, feasts were wont to be kept, and since the flesh\nof animals slain for sacrifice was not seldom partaken of by those\nassociated to present them, there is reason to conclude that food eaten\non the occasion of solemn Covenanting included the flesh of sacred\nvictims, and that while this term for _Covenant_ may be considered as\nderived immediately from an expression signifying _to choose_, it is to\nbe viewed as tracing its origin to the same expression viewed as\ndenoting _to eat_, because the flesh of sacrifice afforded to the\nfederal parties a means of convivial entertainment in the accustomed\nfriendly feast. The other of these terms ([Hebrew: karoth]) means\nliterally _to cut_. It is used in describing the operation of cutting in\ntwain the animal sacrificed at the ratification of a covenant. \"I will\ngive the men that have transgressed my covenant, which have not\nperformed the words of the covenant which they had made before me, when\nthey cut the calf in twain, and passed between the parts thereof. The\nprinces of Judah, and the princes of Jerusalem, the eunuchs, and the\npriests, and all the people of the land, which passed between the parts\nof the calf; I will even give them into the hand of their enemies, and\ninto the hand of them that seek their life: and their dead bodies shall\nbe for meat unto the fowls of the heaven, and to the beasts of the\nearth.\"[138] The practice of so dividing the victim was evidently in\naccordance with the operation performed by Abraham, when the Lord made\na covenant with him.[139] Indeed, in the record given of that\ntransaction, a different term ([Hebrew: bathor]) is used to denote the\nperformance of the division, but this the more establishes its fact. And\nthough God's covenant is before spoken of as having been established,\nand though Noah, on the occasion of his adhering to that covenant\nimmediately after the flood, offered sacrifice,[140] yet, it is in the\naccount given of that with Abraham, and as if the practice of cutting\nthe victim in twain had originated when it was entered into, that the\nphrase connecting the two terms or their modifications is first used.\nThereafter, however, in reference to every variety of solemn Covenant\nengagements, the phrase is adopted. It is employed to describe the\nentering into covenant of men with men before the Lord, and consequently\nof both parties with him. The cases of David and the elders of Israel at\nHebron,[141] and of Jehoash and his people,[142] afford instances.\nAnother such case is found in the account of the league between Joshua\nand the princes of the congregation, and the Gibeonites.[143] In the\ncommands forbidding Israel to enter into covenant with the Canaanites,\nor their gods, the phrase is used.[144] It is used when men are\nrepresented as making a covenant with God. The record of that of Israel,\nunder Ezra, gives an illustration.[145] And it is the form of expression\nby which the Lord himself is represented as entering into covenant with\nmen. The records of the transactions at Sinai and Moab, of his covenant\nwith David, and of his purposes to enter into covenant with his people,\nas those appear in his precious word of promise, as well as other\npassages, contain it. Yea, sometimes even where that word of the phrase\nwhich means _covenant_ is omitted, the meaning of the other is most\nmanifestly the same as that of the whole.[146]\n\nThe bisection of the victim symbolized Christ slain and affording access\nto God through himself. The act pointed out precisely what was\nrepresented by the rending of the vail of the temple, when Jesus\nsuffered on the cross. Both signified his death, and the opening up\nthereby of a way of access to God. The act of passing between the parts\nof the sacrifice was an emblem of the exercise of holding communion with\nGod, as made known in Christ, reconciling the world unto himself. As\nwhen the vail was rent the most holy place was no longer concealed, but\nmight be approached with safety; so when Jesus suffered there was\npresented the reality of that provision for communion with God, which\nwas typified by the cutting of the calf in twain and passing between the\nparts thereof. And the believing Covenanter employed in performing that\nexercise enjoyed substantially the blessedness which is in reserve for\nthose who, in contemplation of the exercise of renewing their vows to\nGod, are enabled with an apostle to say,--\"Having therefore, brethren,\nboldness to enter into the holiest by the blood of Jesus, by a new and\nliving way, which he hath consecrated for us, through the vail, that is\nto say, his flesh; and having an high priest over the house of God; let\nus draw near with a true heart, in full assurance of faith, having our\nhearts sprinkled from an evil conscience, and our bodies washed with\npure water;\" and being strengthened with Divine grace, after engaging in\nit, he would feel disposed to do as these in similar circumstances in\nages long future urged:--\"Let us hold fast the _profession_ of our faith\nwithout wavering (for he is faithful that promised.)\"[147]\n\nThe act of swearing by the name of God was wont to be symbolized by the\noffering of sacrifice. It has been shown that the number _seven_ was an\nemblem of the oath. One of the things, therefore, denoted by the\noffering of seven sacrifices was the swearing of it. Once, and again and\nagain, did Balak at Balaam's suggestion build seven altars, and offer a\nbullock and a ram on every altar.[148] And whether we believe the\nreligious homage presented on each occasion to have been in ignorance\naddressed to the true God, or to some idol, there is reason to conclude\nthat the injunction of the false prophet was suggested by the practice\nof the people of God, and that the service was an emblematical\nrepresentation of the religious worship offered in the swearing of the\noath. Besides, was not his design to curse Israel either by the true\nGod, or by some gods of the heathen? And was it not in imitation of some\nsuch practices, as that which he attempted, that Goliath cursed David by\nhis gods? But offerings of this kind were presented when federal\ntransactions were ratified by the worshippers of God. After the three\nfriends of Job had uttered all their hard speeches against him, the Lord\naddressed to them a command which included not less than the injunction,\nto enter into an amicable compact with the afflicted character whom they\nhad so much misrepresented, and also to accompany it with a religious\nservice.[149] The duty enjoined embodied likewise a confession of sin\nand an appeal to God for the truth of their acknowledgments. The\ncovenant promise made to them was, that God would accept them through\nthe intercession of Job,--not as if that were of itself meritorious, but\napproved through the great Mediator. The offering of seven bullocks and\nseven rams was a confirmation of their friendly Covenant, and could not\nbe less than an emblem of their oath to the Most High. Finally. In the\nfirst year of his reign, Hezekiah declared, \"Now it is in mine heart to\nmake a Covenant with the Lord God of Israel, that his fierce wrath may\nturn away from us.\" That He, the priests and Levites, the rulers of\nJerusalem, and as many of the congregation of Israel as were present,\ncarried his design into effect, for the first time, on the occasion of\nthe solemnities which took place in the first month, appears from his\ncommand, uttered when he declared his devout intention. He said,--\"My\nsons, be not now negligent: for the Lord hath chosen you to stand before\nhim, to serve him, and that ye should minister unto him and burn incense\n(or, _offer sacrifice_).\"[150] That all Judah and Israel were enjoined\nto accede to the Covenant, in the second month, is manifest from the\nKing's command to them--\"Now be ye not stiff-necked, as your fathers\nwere, but yield yourselves unto the Lord, and enter into his sanctuary,\nwhich he hath sanctified for ever; and serve the Lord your God, that the\nfierceness of his wrath may turn away from you.\"[151] That such of them\nas came up to the passover, at the King's command, by the word of the\nLord, gave their adherence to what had been done before at Jerusalem,\nappears from the account given of them engaging in making confession to\nthe Lord God of their fathers. And whether or not the keeping of the\nfeast, for the accustomed seven days, and other seven days besides,\nsymbolized the act of swearing to the Lord, with a cordiality which the\nrepetition denoted, sacrifices were offered, both on the occasion of the\nmaking of the Covenant and on that of the people's latter acquiescence\nin it, and on the former when sacrifices were presented for Israel, the\nsin-offering--testifying to the oaths that were then sworn, was offered\nby sevens.\n\nIt is explicitly said, that a Covenant with God was made by sacrifice.\nIt is not obscurely intimated in Scripture that the people of Israel,\nwho fell into idolatry by offering sacrifice on high places, made a\nCovenant with idols instead of God himself. The practice must have been\na corruption of the worship of God. The vow was made frequently not\nmerely to offer sacrifice, but by the offering of oblation. \"Gather my\nsaints together unto me; those that have made a Covenant with me by\nsacrifice.\"[152]\n\nAnd Covenants were ratified by the sprinkling of the blood of sacrifice.\nA full account is given of the practice in the record of the Covenant\ntransaction at Sinai. Moses \"sent young men of the children of Israel,\nwhich offered burnt-offerings, and sacrificed peace-offerings of oxen\nunto the Lord. And Moses took half of the blood, and put it in basons;\nand half of the blood he sprinkled on the altar. And he took the book of\nthe Covenant, and read in the audience of the people: and they said, All\nthat the Lord hath said will we do, and be obedient. And Moses took the\nblood, and sprinkled it on the people, and said, Behold the blood of the\ncovenant, which the Lord hath made with you concerning all these\nwords.\"[153] The blood sprinkled on the altar testified to the Lord's\nacceptance of the sacrifice and of the people who presented it, and to\nthe Father's acquiescence in and approval of the great propitiation that\nshould be made for sin. The sprinkling of the blood upon the people\nsignified the application of the blood of Christ for pardon,\npacification, and cleansing, to the consciences of a ransomed community.\nThe Lord Jesus being that sacrifice that was slain for the confirmation\nof the everlasting Covenant, his blood is represented as the blood of\nthe Covenant. And the blood of sacrifice that was sprinkled was a type\nof his. To that sacrifice, the ancient covenanter, presenting his\noblation, looked forward. To look to him so, in taking hold upon his\nCovenant, before his incarnation, there was given the encouragement--\"As\nfor thee also, by the blood of thy covenant I have sent forth thy\nprisoners out of the pit wherein is no water.\"[154] And now, though\noblation is no more offered in the same spirit in which Covenant was\nmade by sacrifice, the Covenanting believer vowing to God comes to\n\"Jesus the mediator of the new covenant, and to the blood of sprinkling,\nthat speaketh better things than that of Abel.\"[155]\n\nSixthly. In all ages, the exercise is performed by faith. As without\nfaith it is impossible to please God, so in this act it is not less\nrequisite than in any other. In order to the right performance of it,\nfaith in God, as having given it his warrant, and as having made\nprecious promises to be laid hold on in engaging in it, and dependence\non Divine grace for strength to accomplish it, is necessary. It is by\nfaith that the way of salvation through Christ is approved; by faith,\nChrist and all his benefits are received; by faith, God, as a God in\ncovenant, is recognised; by faith, are renounced the claims of the\ndevil, the world, and the flesh; by faith, is the whole man dedicated to\nthe service of God; and by faith, every promise of obedience, that God\nmay be glorified, is made. Of Abraham taking hold on God's covenant by\naccepting of the promise, it is said, \"He believed in the Lord, and he\ncounted it to him for righteousness.\"[156] Swearing to the Lord in\nfaith, \"Surely, shall one say, In the Lord have I righteousness and\nstrength.\"[157] And all who have properly engaged in this exercise will\ntestify, \"I trusted in thee, O Lord: I said, Thou art my God.\"[158] With\nthe heart man believeth unto righteousness; and with the mouth\nconfession is made unto salvation. And as in the first actings of faith,\nso in this solemn act, the Redeemer is received as able also to save\nthem to the uttermost that come unto God by him, seeing he ever liveth\nto make intercession for them. Faith in him as the one foundation laid\nin Zion, in preference to every other, the believer endeavours\nhabitually to cherish, and especially at seasons of solemn\nself-surrender to God, or of public vowing to him, seeks to have in\nvigorous exercise. At these, the mind is brought more than is usual to\ndeal with the object of faith. The Lord Jesus in his exceeding glory,\noften speaks to the heart, and the whole faculties of the soul respond.\nSo that, especially applicable to the believer's exercises, then, is\nwhat, in the following language of an eminent writer, is said concerning\nthe universal tendency of faith in the righteousness of Christ:--\"When\nhe discovers his own guilt and misery, and the absolute perfection and\nineffable excellencies of this righteousness, the believer requires no\nforce nor compulsion to embrace it. When the avenger of blood was at his\nheels, did the manslayer require any violence to urge him on to the\nasylum where he might lodge secure? When the deluge of wrath was\ndescending, and all around becoming one watery waste, was any force\nnecessary to shut Noah up in the ark, where he might abide in safety\namidst the wreck and horrors of a sinking world? And when conscience\nwrites bitter things against him, and makes him possess the iniquities\nof his youth; when the heavens are gathering blackness, and before him\nhe sees, at the opening into eternity, the piercing eyes of Omniscience\nlooking fully on him through the terrors of insulted, incensed\nomnipotent justice: does the believer need any compulsion to drive him\nout of his own lying refuges, and constrain him to betake himself to the\nDivine and All-sufficient righteousness of Immanuel? No. He repairs to\nit with eagerness, and clings to it with a tenacity that time cannot\nrelax, nor all the agonies of death dissolve. We speak of trust,\ndependence, and reliance, on this righteousness. These however are terms\nfar too feeble to express the affection towards it, which the believer\nfeels. He prefers it to his chief joy; glories in it as all his\nsalvation and all his desire, and determines to know nothing else.\nDivinely precious and infinitely perfect as it is, there is no part of\nit with which he can dispense. Less than this cannot reach his wretched\ncase, nor impart the blessings that he wants. His polluted and\nnever-dying soul needs it all: and, therefore, he embraces it wholly,\nand rests on it alone[159].\"\n\nSeventhly. The exercise requires that it be engaged in devotionally. It\nis a part of religious worship, and claims that solemnity of mind that\nis due to every religious service. Every part of it is an exercise of\nreligion, and the frame of mind that should be brought to each of them\nought to be sustained in waiting on the whole. All things that could\ngive solemnity to an observance unite to invest this with a devout\ncharacter. The claims of its glorious Object, its own essential nature,\nand its design, all conspire in this.\n\nIt was performed in the solemn assemblies of the people of God. The\noaths of his people were wont to come up before his altar. The people of\nJudah and Jerusalem, both under Jehoash and Josiah, and those of Judah,\nbesides many of the kingdom of Israel, observed the exercise in the\ntemple. When performed not in religious edifices, but where the Lord\nhimself approved, it was not the less observed in his presence, nor the\nless sacred a service. What gives to a religious assembly all its\nsolemnity, is the gracious presence of God. And this, which gave to the\nhouse of God its holy character, confers on every place where his people\nmeet, whether in houses built with hands or under the canopy of heaven,\nthe character of a scene for the time set apart to his service. The\nscene and the nature of the services correspond. By the scene where this\nobservance was kept, whether in the desert of Sinai, in the fruitful\nland of Moab, in the temple at Jerusalem in its earlier periods, in\nJerusalem surrounded with ruins, but to be rebuilt, in houses erected\nfor the worship of God, or in the fruitful vallies, or on the barren\nheath,--a scene of communion with God, its character, as an exercise\nessentially devotional, is defined.\n\nIt is a holy exercise. Both in the Old Testament and in the New, the\nCovenant of God is declared to be holy. He himself is holy, and he\nrequires that his people be holy too. And dissuading Israel from\nconfederating with the heathen, and in language addressed to all,\ncalling them to the exercise of Covenanting embodied in fearing his\nname, he commands them to approach him as holy. \"Say ye not, A\nconfederacy, to all them to whom this people shall say, A confederacy;\nneither fear ye their fear, nor be afraid. Sanctify the Lord of hosts\nhimself; and let him be your fear, and let him be your dread.\"[160]\n\nIt should be performed with godly fear and reverence. The Lord was made\nknown not merely as the God of Abraham, and the portion of Jacob, but to\nintimate the same Covenant relation which these designations pointed\nout, as also the fear of Isaac. And as Isaac, in Covenanting with Him\nwhom he acknowledged as his fear, could not but cherish towards him a\nholy awe, so all possessed of an interest in that covenant into which\nIsaac was taken, in vowing to the Lord, fear his holy name; and giving\nintimation of the reverential feelings that prevail in their minds\nwhile performing the exercise, in their practice they will verify the\nprediction, \"Unto me every knee shall bow, every tongue shall swear.\"\n\nThe exercise requires to be accompanied by confession of sin. It is as\nsinners seeking forgiveness that men, however much they may have enjoyed\nthe blessings of the Covenant, perform it. Because of neglect or\nforgetfulness of Covenant engagements, because of imperfections numerous\nand great attaching to obedience rendered in fulfilling them, because of\nmisapprehensions of their nature and design, and the want of that holy\nardour that should never cease to urge to duties voluntarily engaged to,\nbecause of innumerably varied infirmities manifested even while in a\nCovenant state, confession behoves to be made. The Covenant of Grace was\nrevealed after the breach of that of Works. For removing the curse\nentailed by sin, its revelation was designed. A right apprehension of\nits design is accompanied by a sense of sin. When its terms are\naccepted, hatred to all iniquity is professed; and, because of the power\nof corruption in leading to disobedience, shame must be felt, and\nacknowledgment be made before God. On these occasions a sin-offering was\nwont to be _cut_.[161] The practice of making confession, then, was\nfully illustrated in the conduct both of Ezra and Nehemiah, and of\nIsrael with them. Concerning Israel--attempting the service, it is said,\n\"They shall come with weeping, and with supplications will I lead them:\nI will cause them to walk by the rivers of water in a straight way,\nwherein they shall not stumble; for I am a father to Israel, and Ephraim\nis my first-born.\"[162] And the Gentiles, being not less chargeable with\nsin than the seed of Abraham in the same circumstances, will not be less\ncalled than those to acknowledge it; so that to them, as sons of the\nspiritual Zion, may be applied the prophetic description of duty\ncontained in the words uttered concerning the other,--\"In those days,\nand in that time, saith the Lord, the children of Israel shall come,\nthey and the children of Judah together going and weeping: they shall\ngo, and seek the Lord their God. They shall ask the way to Zion with\ntheir faces thitherward, saying, Come, and let us join ourselves to the\nLord in a perpetual covenant that shall not be forgotten.\"[163]\n\nAnd, the vow is made in the exercise of prayer. The term ([Greek:\neuche]) by which the Seventy render the word for a vow in the Old\nTestament original, is used in the Greek of the New Testament to denote,\nnow a vow and then a prayer. In the former sense it is employed in the\noriginal of the passage, \"Do therefore this that we say unto thee: We\nhave four men which have a _vow_ on them.\"[164] And in the latter\nacceptation it is used in that of the following:--\"The _prayer_ of faith\nshall save the sick, and the Lord shall raise him up.\"[165] Were the vow\nnot made in the act of offering prayer we should be unable to account\nfor this twofold use of the term. Again, taking prayer in its most\ncomprehensive signification,--as including adoration, confession,\npetition, and thanksgiving,--no address to God, except the song of\npraise, can be made otherwise than in this exercise. The vow\naccordingly, as well as the oath--which embodies an adoration, is made\nby prayer. And, finally, this receives corroboration from the fact that\nthe manner according to which, in vowing, prayer should be made is\nrevealed. In this and in similar passages, not merely Israel after the\nflesh, but the whole visible church of God, are instructed how at once\nthey should vow and pray.--\"O Israel, return unto the Lord thy God; for\nthou hast fallen by thine iniquity. Take with you words, and turn to\nthe Lord: say unto him, Take away all iniquity, and receive us\ngraciously: so will we render the calves of our lips.\"[166]\n\nEighthly. This exercise is sometimes engaged in with the living voice.\nWhatever argument can be employed to establish the propriety of engaging\nvocally in any religious service is here available. The tongue is the\nglory of man; and with it the praise of God is proclaimed. \"In his\ntemple doth every one speak of his glory.\" That thought concerning God,\nwhich may not in some circumstances be expressed, may not be\nentertained. And if some features of his glorious character or\nadministration are celebrated with the lips, so may all. Holy thoughts\nand affections unexpressed are sometimes like a fire shut up in the\nbones. Why should not these burst forth in the holy act of vowing and\nswearing to God, even as a flame, to the diffusion of a love and zeal\nfor Him and his cause that would spread widely around? This the saints\nof God have felt when called to the service. In the land of Moab Israel\n_avouched_ the Lord to be their God; and presenting an animating\nexample, the kingdom of Judah, with Asa their king, \"sware unto the Lord\nwith a loud voice.\"[167]\n\nLastly. A Covenant with God is sometimes confirmed by subscription.\nProbably in imitation of the practice of the people of God, covenants\namong idolaters were written. \"Your covenant with death shall be\ndisannulled,\"[168] (that is, _covered_ or _blotted_ out, as if it had\nbeen written.) The application of the seal was equivalent to the\nsignature of the hand. It must have been made on occasions of federal\nratification, and it might then have accompanied the subscription of the\nname. There is reason to believe that Nehemiah referred to an imitation\nof an ancient practice when he said, \"And because of all this, we make\na sure covenant, and write it: and our princes, Levites, and priests,\nseal unto it.\"[169] But to whatever extent the practice may have\nobtained in the earlier times, it possesses the highest warrant during\nevery period that should succeed. \"One shall say, I am the Lord's; and\nanother shall call himself by the name of Jacob; and another shall\n_subscribe_ with his hand unto the Lord.\"[170]\n\nHence, in the first place, religious Covenanting is an exercise distinct\nfrom every other. The vow cannot be mistaken for anything else; and the\nswearing of the oath is marked by a character of its own.\n\nEvery religious act is, or ought to be, performed with a solemn regard\nto Covenant obligation. But each one of these is not Covenanting. The\nspirit of Covenanting enters into praise and prayer, and every other\nexercise of a devotional kind; but the exercise itself, performed in an\nexplicit and solemn manner, is a part of worship different from all\nthese. To argue that it is not, as some who are opposed to the explicit\nperformance of it do, would be to go to the extreme of maintaining that\nCovenanting should be engaged in, not merely personally on one occasion,\nbut habitually in the discharge of every religious duty; and thus to\nlead to a very frequent, and, we might add, therefore unwarrantable\nperformance of the service, instead of discountenancing it altogether.\nTo perform a vow is not to vow a vow. To vow to do one thing is not to\nvow to perform another that is distinct from it. To vow to do duty that\nmight have been clearly apprehended before, is not to engage by vow to\ndo duty for the first time now unfolded before the mind. Prayer includes\npraise; but to pray is not to sing praise. Covenanting may include in it\nevery religious exercise. But to perform any or all of these, excepting\nthe use of the seals of the Covenant, may not be formally to Covenant.\nIndeed, the exercise is the sum of all others of a religious\ndescription; and as embodying not merely the spirit, but the observance\nof the spiritual services performed in all of them, ought with due\nsolemnity on meet occasions formally to be engaged in. Sacrifice\naccompanied vowing in former times; but sacrifice was offered on other\noccasions besides. Sacrifice was presented frequently in order that the\nvow might be paid; but sacrifice was not the making of the vow. Faith is\nalways in exercise when Covenanting is engaged in aright; but it is also\nin operation when Covenant engagements are not made, but in some measure\nfulfilled. Covenanting is performed with holy fear and reverence; but\nare these feelings never in exercise except when the oath is sworn or\nthe vow is made? The people of God fear him habitually, even though not\nengaged in positive religious services. Covenanting is engaged in along\nwith confession of sin; but the exercise itself is not the confession of\nsin. Sin is sometimes acknowledged before God when no new positive\nengagement is made. Covenanting is engaged in by prayer; but prayer is\nof a varied character, and though every vow is made in prayer, yet every\nprayer is not offered in entering into Covenant.\n\nBut, in the second and last place, hence also appears the error of the\nopinion, that seeing this exercise is performed in certain acknowledged\nduties, therefore by itself it is unnecessary. It is not denied that the\noath is used to confirm civil obligations. But no one is therefore\nwarranted in maintaining that to apply it so, is to use it in things\nreligious. It is one thing to admit that vowing is a part of the duty\nimplied in receiving the sacrament of baptism and the Lord's supper; it\nis another to maintain that the vow or oath should not be used in other\ncircumstances. The vow is defined in Scripture, but the things to be\nvowed, and the cases in which it should be made are also in general\npointed out. To declare that the vow should be made, for example, merely\non sacramental occasions, would be to assume, that a part adopted by men\nshould stand for the whole appointed by God. Is it said, that in these\ntwo sacramental exercises there is made a general engagement, that\ncomprehends every duty that could possibly be performed, and therefore\nit is unnecessary to engage in formal Covenanting? On the same principle\nit might be said, that the sinner who has received Christ at first has\nno need to act faith upon him again;--that the believer has even no need\nto receive the ordinance of baptism for his children, or that of the\nLord's supper for himself;--that the individual who has believed should\nnot Covenant personally in an explicit manner; yea,--that he who has\nsworn to the Lord, in attending to the ordinance of baptism or of the\nsupper, has no need in any case, even in reference to matters civil, to\nswear again. It might as well be said, that, in receiving the ordinance\nof baptism, vows are taken on, which include every case that could\noccur, and that, therefore, after that there is no necessity for waiting\non the ordinance of the supper;--or that the waiting on that ordinance\non one occasion would afford a reason for neglecting both the\ndispensation of it and of the ordinance of baptism ever thereafter. In\none word, it might be answered, that the opinion makes no provision for\nthe believer's growth in grace, but by dealing with him as if he were\nperfect in all respects, rather tends to keep him from attaining to\nperfection. One approved exercise is not to be sacrificed to others. On\nthe same principle that Covenanting might be given up because vows are\nmade to God in receiving the sacrament, might praise be given up\nbecause God is thanked in prayer; or prayer be discontinued because He\nis adored and thanked, and presented with confession of sin, and\nsupplications for mercies, in songs of praise. But, besides, as the\nLord's supper ought not to be substituted for baptism, nor baptism for\nthe Lord's supper, so neither ought either or both to take the place of\nvarious other specific exercises of vowing to God. The vow made on the\nreception of baptism is suited especially to the occasion. Other vows\nare not less suitable to other circumstances than that is to its own.\nThe vow made at the Lord's table may include the sum of all duty; but\nwhere is the evidence that it ought not in other circumstances also to\nbe made? At that holy communion each believer swears individually to a\nprofession of his faith with his brethren, and to specific exercises\nconsistent with his own condition; but that is no reason why the oath to\nperform certain requirements of God's law should not be explicitly and\nopenly sworn. Apart from the sacramental symbols, the exercise of\nexplicit Covenanting may embody the making of vows to perform every\nduty, and include every part of religious worship. And as it was\nattended to under the Old Testament economy, when neither the rite of\ncircumcision nor some other observances of the Levitical dispensation\nhad been instituted, nay, even when that rite after its institution was\nnot being applied, so under the present dispensation it may be engaged\nin when the seals of the Covenant are or are not dispensed. The\nmagnitude, and variety, and demands of the objects embraced by it,\ndefine the times necessary for engaging in it. Changes in providence\nshould lead, and in some measure direct in observing it. It is in\ncertain occurrences in providence, ordinary though they be, that we are\npresented with the season meet for every other religious act. The\nmorning and evening, and the times of partaking of the necessaries and\ncomforts of life for the nourishment of the body, especially afford\nopportunities for offering supplication and thanksgiving. Deliverances\nfrom afflictions, and support under them when vouchsafed, call for the\nacknowledgment of the great goodness and tender compassion of God. The\nsuffering of individual and social distress, and the pangs of\nbereavement, call for the recognition of his holy sovereignty with the\ndeepest humility and resignation; and not less should the changes for\nevil or good that take place in society, and the obvious necessities\nthat attach to our own spiritual condition, and the wants of our\nfellow-creatures around us and over the habitable earth, urge us to\nthose exercises of special solemn Covenanting with God, which are\npeculiarly fitted to meet their demands.\n\nFOOTNOTES:\n\n[116] Isa. liv. 9.\n\n[117] Heb. vi. 13, 14.\n\n[118] Ps. cv. 9.\n\n[119] Ezek. xx. 5.\n\n[120] Deut. xxxiii. 2.\n\n[121] Ps. cxxxii. 11.\n\n[122] Deut. xxix. 12.\n\n[123] Deut. xxvi. 17, 18.\n\n[124] Deut. xxix. 13.\n\n[125] Deut. xxix. 12-15.\n\n[126] Is. lvi. 6, 7.\n\n[127] Prov. xx. 25.\n\n[128] Heb. xi. 6.\n\n[129] Is. xix. 21.\n\n[130] Jer. xxxi. 33, 34.\n\n[131] 2 Chron. xv. 15.\n\n[132] Jer. xxiv. 7.\n\n[133] Josh. xxiv. 15-17.\n\n[134] 1 Kings viii. 31, 32.\n\n[135] Ps. cxix. 106.\n\n[136] Ps. xxiv. 4.\n\n[137] 1 Chron. xii. 18.\n\n[138] Jer. xxxiv. 18-20.\n\n[139] Gen. xv. 8-18.\n\n[140] Gen. ix. 11.-viii. 20.\n\n[141] 2 Sam. v. 3.\n\n[142] 2 Kings xi. 4.\n\n[143] Josh. ix. 6, 7.\n\n[144] Exod. xxiii. 32.\n\n[145] Ezra x. 3.\n\n[146] 2 Chron. vii. 18.\n\n[147] Heb. x. 19-23.\n\n[148] Num. xxiii.\n\n[149] Job xlii. 7-9.\n\n[150] 2 Chron. xxix. 10, 11. See also, v. 20-24.\n\n[151] 2 Chron. xxx. 8.\n\n[152] Ps. l. 5.\n\n[153] Exod. xxiv. 5-8.\n\n[154] Zech. ix. 11.\n\n[155] Heb. xii. 24.\n\n[156] Gen. xv. 6.\n\n[157] Is. xlv. 24.\n\n[158] Ps. xxxi. 14.\n\n[159] The Rev. Dr. Hamilton, late of Strathblane, \"On the Assurance of\nSalvation.\" 2d edition. pp. 122, 123.\n\n[160] Is. viii. 12, 13.\n\n[161] 2 Chron. xxix. 21.\n\n[162] Jer. xxxi. 9.\n\n[163] Jer. l. 4, 5.\n\n[164] Acts xxi. 23.\n\n[165] James v. 15.\n\n[166] Hos. xiv. 1, 2.\n\n[167] 2 Chron. xv. 14.\n\n[168] [Hebrew: kupar] Is. xxviii. 18.\n\n[169] Neh. ix. 38.\n\n[170] Is. xliv. 5.\n\n\n\n\nCHAPTER III.\n\nCOVENANTING A DUTY.\n\n\nThe exercise of Covenanting with God is enjoined by Him as the Supreme\nMoral Governor of all. That his Covenant should be acceded to, by men in\nevery age and condition, is ordained as a law, sanctioned by his high\nauthority,--recorded in his law of perpetual moral obligation on men, as\na statute decreed by him, and in virtue of his underived sovereignty,\npromulgated by his command. \"He hath commanded his covenant for\never.\"[171]\n\nThe exercise is inculcated according to the will of God, as King and\nLord of all. Being a part of his worship, it is thus urged,--\"The Lord\nis a great God, and a great King above all gods.\"--\"O come, let us\nworship and bow down: let us kneel before the Lord our Maker. For he is\nour God; and we are the people of his pasture, and the sheep of his\nhand. To-day if ye will hear his voice.\"[172] And explicitly, in the\nsame connection are the various observances included in it presented in\nprecept. \"Behold, the heaven and the heaven of heavens is the Lord's thy\nGod, the earth also, with all that therein is.\"--\"For the Lord your God\nis God of gods, and Lord of lords, a great God, a mighty and a terrible,\nwhich regardeth not persons, nor taketh reward.\"--\"Thou shalt fear the\nLord thy God; him shalt thou serve, and to him shalt thou cleave, and\nswear by his name.\"[173]\n\nThe observance is a debt of obedience to the Lord Jesus Christ, as\npossessed of all power in heaven and in earth. He is King of Zion, the\nGovernor among the nations, and Head over all things to the church,\nwhich is his body. As all are called to honour the Son, even as they\nhonour the Father, the service that is due to God, as the righteous\nRuler of all, is due to the Son--holding a universal mediatorial\ndominion which shall not pass away. The law of God is the law of Christ,\nand obedience to Christ is subjection to God. The Lord Jesus commands\nthe performance as duty to himself. \"Hearken, O daughter, and consider,\nand incline thine ear; forget also thine own people, and thy father's\nhouse; so shall the King greatly desire thy beauty; for he is thy Lord;\nand worship thou him.\"[174] In terms applicable in every age, as their\nLord and Master, he said to his disciples, \"Whosoever therefore shall\n_confess_ me before men, him will I confess also before my Father which\nis in heaven. But whosoever shall deny me before men, him will I also\ndeny before my Father which is in heaven.\"[175] And he having both died\nand risen, and revived, that he might be the Lord both of the dead and\nliving, claims the individual parts of the exercise as homage to his\nname. \"We shall all stand before the judgment-seat of Christ. For it is\nwritten, As I live, saith the Lord, every knee shall bow to me, and\nevery tongue shall confess to God.\"[176]\n\nBelievers engaging in personal Covenanting, act as being not without law\nto God, but under law to Christ. As the _servants_ of God they thus\ntransact with him. Jacob, as well as others who have vowed to God\nwithout being condemned, being represented as God's servant,[177] must\nin such acts have served him. Addressed individually as well as\ncollectively in these terms, \"Yet now hear, O Jacob my servant; and\nIsrael, whom I have chosen,\" those yield obedience, when in their\npractice is fulfilled the prophecy, itself a command, \"One shall say, I\nam the Lord's; and another shall call himself by the name of Jacob; and\nanother shall subscribe with his hand unto the Lord, and surname himself\nby the name of Israel.\" That the churches of Macedonia Covenanted with\nGod is manifest from the words,--\"This they did, not as we hoped, but\nfirst gave their ownselves to the Lord, and unto us by the will of\nGod.\"[178] But in writing to the Thessalonians--one of those churches,\nan apostle describes them, as in that, and in consequent performances,\nserving God. \"They themselves shew of us what manner of entering in we\nhad unto you, and how ye turned to God from idols, to _serve_ the living\nand true God.\"[179] Nor without entertaining an enlightened apprehension\nthat in that exercise he served God, could the Psalmist performing it\nsay,--\"O Lord, truly I am thy servant; I am thy servant, and the son of\nthy handmaid.\"[180] Moreover, every believer is a good _soldier_ of\nJesus Christ. Each one of them is called by His authoritative command,\nas well as by the effectual influences of his Spirit. \"He is Lord of\nlords, and King of kings: and they that are with him are called, and\nchosen, and faithful.\"[181] Each, like the governors and people of\nIsrael, who, on a memorable occasion, at God's command, offered\nthemselves willingly--each made willing in a day of his power, resolving\nand vowing to follow the Lord fully, does obedience to the Lord of\nHosts: bows to the mandate, \"Incline your ear, and come unto me: hear,\nand your soul shall live; and I will make an everlasting covenant with\nyou, even the sure mercies of David:\"[182] and dutifully engages by\ncovenant and oath to serve him--given for a leader and commander to the\npeople. Besides, each one who lawfully vows to God, in vowing discharges\na function of a loyal _subject_ of God's government. In the vow God is\ninvoked as King. \"Hearken unto the voice of my cry, my King, and my God:\nfor unto thee will I pray.\"[183] As the swearing of allegiance to an\nearthly monarch is an act of obedience to law;--as when all the princes\nand the mighty men, and all the sons, likewise, of King David, submitted\nthemselves,[184]--or by oath promised fidelity to Solomon, the king,\nthey performed an act of subjection to his authority; so in vowing or\nswearing to God there is paid to him a tribute of duty. And, finally, in\nthis service the Lord is obeyed as God. The titles of, a master, a lord,\na captain, a king, among men, are valid only when held in subjection to\nthe King and Lord of all. The highest supremacy that belongs to\ncreatures is limited, and exercised only by deputation from Him who is\nover all and blessed for ever. And as the claims of those in power,\nbecause armed with His authority, cannot without rebellion against him\nbe set aside; much more, his, without aggravated hostility to him,\ncannot be disputed. Accordingly, his power and authority--unspeakably\nglorious--extending immeasurably beyond the province of every creature;\nhis dominion and all-wise determinations, they who invoke his dread\nname, in vowing to him acknowledge and approve. The refusal of his\nenemies to call upon him manifests their rebellion. His people avouching\nhim to be their God obey him. It is in compliance with the\nmandate,--\"Obey my voice, and I will be your God, and ye shall be my\npeople,\"[185] that men take hold on his covenant, and in commemoration\nof their act, in terms recording the highest deed of appropriation, with\nthe Psalmist say, \"I trusted in thee, O Lord: I said, Thou art my\nGod.\"[186]\n\nSocial Covenanting engaged in by the Church of God, in an\nEcclesiastical capacity, is an act of obedience to his word. That\ncommunity, in its organization and laws essentially distinct from civil\nsociety, one throughout every age, and embracing the saints of every\nland, as one body, He designates, \"My Servant.\" Whatsoever, therefore,\nis practised by the church in her collective capacity, however\ndenominated, and without rebuke, is performed by her in this character.\nAnd hence, whether introduced as \"Israel,\" or \"Jacob,\" or \"My People,\"\nor as bearing any other honourable epithet, and vowing or swearing to\nthe Lord, she appears under the aspect of a chosen society performing\nduty; and each promise and prophecy delivered concerning this, as well\nas each other allowable exercise, assumes the features of a precept, and\neach performance of it in truth, the marks of a warranted service. And\nthe church, in this, is said to serve God. At Horeb, before the mission\nof Moses to Egypt, for the deliverance of Israel, the Lord, with regard\nto the solemnities of Covenanting that were there to occur, said to him,\n\"When thou hast brought forth the people out of Egypt, ye shall _serve_\nGod upon this mountain.\"[187] Commanding and exhorting to engage in\nsolemn covenant renovation, Hezekiah said to Israel,--\"Now be ye not\nstiff-necked, as your fathers were, but yield yourselves (margin, _give\nthe hand_) unto the Lord, and enter into his sanctuary, which he hath\nsanctified for ever; and _serve_ the Lord your God, that the fierceness\nof his wrath may turn away from you.\"[188] And not less, than under a\nformer dispensation, is the exercise represented as an act of obedience\nin New Testament times. There is no reason for maintaining that the\napostle enjoined not the exercise of social, but merely that of personal\nCovenanting, when he thus addressed the Church of God at Rome,--\"I\nbeseech you there-fore, brethren, by the mercies of God, that ye\npresent your bodies a living sacrifice, holy, acceptable unto God, which\nis your reasonable _service_.\"[189]\n\nThe exercise of Social Covenanting with God, performed by his Church\nboth in an Ecclesiastical and a National capacity, is a part of his\nservice. Being a religious observance, this cannot be performed by the\nmembers of the Church collectively, whether united ecclesiastically or\notherwise, if not associated as the Church of God. But also when, united\nboth ecclesiastically and in a national capacity, they address\nthemselves to it, they discharge an obligation incumbent upon them. The\nLord Jesus is King of saints.[190] Ruled by his laws, these, not merely\nin their ecclesiastical, but also in their civil relations, do homage to\nhim. Under two aspects in their social capacity they appear. _First_, in\nsubjection to Him as King of Zion. United to Christ their spiritual\nHead, and to one another in him, they are members of one glorious body.\nAnd being members of his Church--which he has distinguished by the\nministry of reconciliation, by his oracles, and by special ordinances,\nthey are under Him, as its sole Head, and Lawgiver, and Governor, and\nKing. As one community, in their faith, their worship, their discipline,\ntheir government, and communion, they are under his authority. Judges,\nand magistrates, and kings, having power in civil society, are\nrecognised with divine approbation. But there is no human head of the\nChurch. There are who rule therein; but over his house, He alone is Head\nand King. In civil life, there are who sway the sceptre among men. He,\nthe King of kings, and Lord of lords, rules over these. But in his house\nthere is none other than Himself, who is Lord or King. He is the head of\nthe body, the Church: who is the beginning, the first-born from the\ndead; that in all things (or rather, _among all_) he might have the\npre-eminence.[191] The apostles of our Lord were among those who, in the\ncouncil held at Jerusalem several years after his ascension, acted as\nrulers in his Church by enacting a law which applied to the Christians\nat Antioch and elsewhere. And applicable to their conduct on such an\noccasion, and to that of all others exercising authority in the Church\nof God, were his words addressed to them before his death,--\"Be ye not\ncalled Rabbi: for one is your Master, even Christ; and all ye are\nbrethren. And call no man your father upon the earth: for one is your\nFather, which is in heaven. Neither be ye called masters: for one is\nyour Master, even Christ.\"[192] The jurisdiction of the rulers in the\nChurch is distinct from that of civil rulers. The powers of the former\nare spiritual, and with these powers the latter have no right to\ninterfere. Each class of rulers have a sphere of their own; and only at\ntheir peril do those of the one class invade the authority of the other.\nBy men the laws of a nation may be altered without being made\ncontradictory to one another, or to oppose the law of God. But the laws\nof the Church were enacted by Christ himself. Suited to the\ncircumstances of the Church has been their character in every age, and\nthe changes that have been produced on these were made by Him alone. It\nis from a special revelation of his will that the precise character of\nthe laws by which his Church ought to be ruled is obtained; and those\nordinances for the government of his house, which are not revealed as\nHis, are without authority. Since the close of the Canon of Scripture,\nno new light concerning the things of religion has been, or can be,\ngiven; and the laws of the New Testament Church are therefore fixed\nbeyond the influence of change. There are various forms of civil\ngovernment, all of which are consistent with the immutable law of God;\nand any one of which, accordingly, may warrantably be adopted according\nto circumstances. But in the Church of God, only one form of government\nis of Divine right: every other is an invention of man, and destitute of\nauthority. In the course of providence, the institutions of the Church,\nlike the doctrines of religion, will receive accessions of rich\nillustration; but, like these heavenly doctrines--beyond the resolutions\nof men, they are, according to the will of God, to stand. _Next_, as\nmembers of civil society, under Him as King of nations, they appear.\nDistinct from the organization of the Church, but also under Christ, is\nthe constitution of civil society. In order to promote communion with\nGod, were the ordinances of the former appointed. In order that God\nmight be obeyed by men in their mutual intercourse with one another, the\nlaws of the latter were decreed. That God might be glorified\nimmediately, the former was constituted; that he might be glorified\nmediately, the latter was founded. The erection and government of the\nChurch originated in Divine grace. The whole structure of civil\ngovernment is derived from God as the moral Governor of the universe,\nbut is put under Christ as the Mediator. The laws of the Church of God\nremain immutable, amid the changes that overtake the various communities\nof men. The laws of civil society may vary with the course of\nprovidence, and yet be still consistent with the perfect standard of\nmoral procedure. The laws of the house of God are applicable to men of\nevery clime. Like all the commandments of the decalogue--which, indeed,\nthey embody, they are binding on men in all possible circumstances and\nconditions; but, according to the state of society, may civil enactments\nvary in their absolute character, without transgressing the limits fixed\nby the moral law. The facts occurring in providence, enlarge not the\ncompass of those laws that were promulgated by the King of Zion to her\ncommunion, but demand their application. The laws of civil society ought\nnever to conflict with the principles of eternal righteousness; but with\nobservation and discovery, and every change else in providence, it\nbehoves them to keep pace. In the former, the Lord Jesus is recognised\nas the immediate lawgiver; in the latter, too, he is acknowledged as\nsupreme lawgiver,--and, as having given to men civil power to be\nexercised, not otherwise than agreeably to the revelations of his\nwill,--which unfold the mutual obligations, of nations and their rulers\nto one another, and of both to himself. Not less than as members of his\nChurch, are men, as worthy members of civil society, the servants of\nChrist.\n\nNow, that in vowing and swearing to God in both capacities they serve\nhim, appears from various considerations. Repeatedly are the people of\nIsrael represented in Scripture as a nation, and as in their national\ncharacter engaging in Covenanting. Both on the occasion of the\nsolemnities at Sinai and in the land of Moab they are so designated.\nThat they sustained this character under the kings of David's line is\nalso manifest. That the whole people will, in gospel times, be united in\nsuch a relation the voice of prophecy would seem to indicate.[193] That,\nin whatever civil incorporations they may stand, they will be subject to\nMessiah, King of nations, is certain. Under the theocracy, they\nCovenanted as a nation, at Horeb, in the land of Moab, and at Shechem.\nUnder Asa, and also under Josiah, the people in their civil capacity\nwith their rulers Covenanted too. As a nation, after the return from\nBabylon, under Nehemiah, the whole people and their rulers also entered\ninto covenant with God. On all these occasions the Church of God\nengaged to obey his law, not only regarding things ecclesiastical, but\nalso things civil. Under the theocracy, Israel, in things civil and\nreligious were called to obey God as their king. Under the kings of\nJudah, they were no less called in all relations to acknowledge God as\ntheir Lord. After their restoration, they will acknowledge Messiah at\nGod's right hand as in all things their sovereign Lord. \"My servant\nDavid shall be their prince for ever.\"[194] And the Gentile nations, in\ndue time, will all do homage to Him as the Prince of the kings of the\nearth. Now, it has been shown before, that in Covenanting at Horeb\nIsrael served God. If, then, they served him there in that exercise,\nthey must have served him when again they engaged in it under the\npatriarch who led them, and also when they performed it under Joshua his\nsuccessor. And as on such occasions, as a church and nation recognising\nGod as their king, they obeyed him, so, not ceasing to recognise Him as\nin all relations their Lord and Master, the house of Jacob, under kings\nruling in His fear, or judges acting according to his commandment,\nwhether before or after a first or succeeding restoration; and the\nGentile nations in gospel times, in vowing and swearing to Him in their\necclesiastical and national characters; must be viewed as willing\nservants obeying his commands.\n\nCovenanting is commanded in the Moral Law. In the ten commandments,\ncontaining a summary of that law, and in other passages that variously\nunfold its import, the exercise is presented as a duty.\n\nIt is enjoined in the first three precepts of the decalogue. The manner\nof injunction is prohibitory of contrary practices; and accordingly\nintimates, with great force, that the duty is to be so steadfastly\nperformed that departure from it, even in one instance, is not to be\nattempted. The first precept--forbidding all respect to other gods\nbefore God, implies, that He, before whom all things are manifest,\nclaims not merely the misdirected homage paid to his creatures, but all\nthe devout obedience of men; and that, demanding that adoring thoughts\nbe entertained of Him alone, He commands that He be accepted and served\nas the only true God. To prefer God to others is not merely to cast them\nand their services off, but to acknowledge and reverence Him as the\nobject of supreme regard. Man cannot be without some thoughts of a\ndivinity. Even among those who would seem to have fallen most from the\nknowledge of God, something about their own characters or circumstances\nvirtually usurps His place. The law of the ten commandments, written at\nfirst on the heart of man, and afterwards proclaimed by the voice of\nGod, contemplated and anticipated every departure from the service due\nto Him that should occur throughout all time. Originating in the perfect\nnature of God, it is perfect. It reproves the rebellion of those who\nwould worship the creature instead of the Creator, and is directed alike\nagainst the polytheist and him who, worshipping himself, says,--\"no\nGod.\" The first commandment condemns the idolater, of whatever class;\nincludes that, instead of Covenanting with the gods of the heathen, as\nmany in early times did, men, in every age, should make that\nacknowledgment of himself which entering into covenant with him\nessentially implies; and is obeyed when, like Joshua and all Israel\nCovenanting at Shechem, they choose the Lord to serve him.[195] In the\nsecond commandment is implied an injunction to serve God. The fact that\nvowing and swearing to God are a part of his service is manifest, as we\nhave seen from sundry passages of Scripture. Consistent, therefore, with\nthe commands implied in these portions of the Sacred Volume, but\ndistinct from them, is the injunction embodied in this precept, that\nmen enter into covenant with him; and the performance of every\npart of that service, as exhibited throughout the whole of Divine\nrevelation, according to circumstances, it enjoins. The third\ncommandment--forbidding the irreverent use of God's name, and\nthreatening those who take it in vain, authoritatively inculcates the\nholy use of it in Covenanting. There is no passage of Scripture in which\nit is said or implied, that to vow or swear, in every case is to take\nGod's name in vain. The saints, in calling upon his name, have vowed and\nsworn to him. In commands to call upon his name, swearing by him is not\nforbidden. The oath and vow, therefore, in calling upon him, may be made\nlawfully; the abuse of them only in this precept is condemned, and the\nuse of them receives the highest sanction from this.\n\nIt is enjoined in statutes of perpetual moral obligation, that\nillustrate the ten precepts of the law. These statutes are,\n\nCommands to glorify God. God is glorified when the perfections of his\nnature, and his execution of his purposes in the works of creation and\nprovidence, are celebrated. The Scriptures contain the most abundant and\nfull representations of the excellence of his character and\nadministration, and the confession of which, in an adoring frame of\nmind, is glorifying to him. Obeying the precept, \"give unto the Lord the\nglory due unto his name, worship the Lord in the beauty of holiness,\"\nhis saints have this said of them,--\"In his temple doth every one speak\nof his glory.\" If every spiritual act of worship is glorifying to God,\nthen all of them are glorifying to him also; and Covenanting with him,\nincluding them all, is not less glorifying to his name; and if the\nexercises of vowing and swearing to him are glorifying, certainly when\nhe commands that his name be glorified, these are not excluded. Does\nthe Lord claim the subjection of every capacity of man? Does he\ncommand,--\"Whether ye eat or drink, or whatsoever ye do, do all to the\nglory of God?\"[196] Does he say to his people, as well as to his\nAnointed, \"Thou art my servant, O Israel, in whom I will be glorified\"?\nHas he appointed that the heavens should declare his glory; and that the\nearth should be filled with the knowledge thereof? And when he commands\nthat his most gifted creatures on earth,--whom he has formed for the\npurpose of displaying most widely that glory, do proclaim it, does he\nnot call upon them to do so in those exercises of avouching him to be\ntheir God, and pledging themselves to his service, in which all their\nspiritual capacities are most devoutly engaged, and all the institutions\nof his grace by being used are most honoured? The people of God\naccordingly interpret in this manner these commands. Was it said,--\"Ye\nthat fear the Lord, praise him: all ye the seed of Jacob, glorify him;\nand fear him, all ye the seed of Israel?\" In obedience to the\nrequirement which the Psalmist as an instrument was employed to declare\nin these terms, did he make the vow,--\"My praise shall be of thee in the\ngreat congregation: I will pay my vows before them that fear him.\"[197]\n\nCommands to worship God. Religious homage was paid with the bowing of\nthe head, the inclining of the body, or the bending of the knee. The\nterm ([Hebrew: shachoh]), employed to designate the act of one offering\nworship, means literally, _to bow himself down_. The position was a\ntoken of the intentness of the mind; and those terms that pointed that\nout, came accordingly to have a spiritual application. When therefore it\nis said,--\"Unto me every knee shall bow, every tongue shall swear,\" we\nare taught that the act of swearing to God should be performed, not\nalways in kneeling, but in that religious frame of mind which is\nindicated by the bowing of the knee, but which, in some circumstances,\nwas also denoted by the worshipper bowing the head, or falling down in\ndeep prostration. And as the act of bowing before the Lord sometimes\naccompanied and indicated the exercise of swearing by his name; so when\nattention to his worship is urged by his authority, no part of religious\nduty is uninculcated, but, like every service thereof in its due season,\nthat of Covenanting with him in times suited to its performance, is\nenjoined.\n\nCommands enjoining faith. In every variety of circumstances is the duty\nof believing on God incumbent. Without faith it is impossible to please\nhim. In every general command to exercise that grace, we are warranted\nto read an injunction laid upon us--in every part of obedience to act\nunder its influence. Vowing and swearing to God cannot be properly\nperformed without faith; and when faith is commanded without special\nreference to some duties, it is inculcated with respect to all, and\ntherefore regarding Covenanting. How would the believer be straitened\nwere he uncertain of the circumstances in which a command to look unto\nGod with confidence should be obeyed! And how comforting to his heart is\nthe sound conclusion of his understanding, that every encouragement to\ncherish confidence as well as hope in God, and love to him, when\ncircumstances are not named, is available to him in situations of every\ncharacter! His soul, therefore, can, to the extent of its happy\nexperience of advantage from cherishing such a conviction, answer, to\nthe glory of God, his appeal,--\"Have I been a wilderness unto Israel? a\nland of darkness?\"[198]\n\nCommands forbidding federal transactions with what is evil. The\nIsraelites were forbidden to enter into treaty with the Canaanites or\ntheir gods. \"Thou shalt make no Covenant with them, nor with their\ngods.\" And the reason was, that, had they done so, they would have\nfallen from the service of God as a people who regarded not his\nCovenant. \"They shall not dwell in thy land, lest they make thee sin\nagainst me: for if thou serve their gods, it will surely be a snare,\nunto thee.\"[199] Joshua and the princes of Israel did not violate the\nstatutes that were of this description, when they made a league with the\nGibeonites. To whatever extent the Israelites may have sinned by\nbelieving the false reports that were made to them, and acting\nprecipitately in the whole matter, and however culpable might have been\nthe conduct of these Hivites in making an imposing misrepresentation of\ntheir case, the compact entered into was valid:--the Lord himself, long\nafterwards, punished for the violation of it. The Covenant that was made\ndid not provide for, nor countenance the worship of the gods of Canaan,\nbut brought the supplicating people into a state of subjection to the\nnation of Israel that was inconsistent with the maintenance of idolatry,\nyea, which appears to have resulted in their employment, under the name\nof Nethinims, though in a subordinate capacity, about the sanctuary and\nthe temple. These had misapprehended the nature of the statute\nforbidding alliance with the heathen, by supposing that it forbade a\ncompact even on terms of submission to the ordinances of God. Their\npunishment was, that they should stand in a state of great subjection;\nthrough the mercy of God, however, it would appear to have terminated in\ngood. But again, at a later period of their history, the people of\nIsrael were thus warned, \"Say ye not, A confederacy, to all them to whom\nthis people shall say, A confederacy; neither fear ye their fear, nor be\nafraid.\" And to show that disobedience to this command would have led\naway from the exercise of avouching the Lord himself as a Covenant God,\nit is added, \"Sanctify the Lord of hosts himself; and let him be your\nfear, and let him be your dread.\" The spirit of these commands has\ndescended to New Testament times. \"Be ye not unequally yoked together\nwith unbelievers: for what fellowship hath righteousness with\nunrighteousness? and what communion hath light with darkness? And what\nconcord hath Christ with Belial? or what part hath he that believeth\nwith an infidel? And what agreement hath the temple of God with idols?\"\nThe reason why the sacred writer here dissuades from associations with\nthe heathen, is evidently, that their worship was idolatrous, and\ncalculated to lead from obedience to God. And treaties, of whatever kind\nwith the enemies of God, that are condemned, are to be shunned as a\nsnare to the soul. Wherever they are forbidden, there is implied an\nexhibition of the duty of adhering to His service; and even\nindependently of abundant evidence otherwise, that they include express\nmandates to observe the exercise of vowing and swearing to Him, is\nsubstantiated in the beautiful language of the Apostle used in\nconfirmation of his declaration on this subject.--\"For ye are the temple\nof the living God; as God hath said, I will dwell in them, and walk in\nthem; and I will be their God, and they shall be my people. Wherefore,\ncome out from among them, and be ye separate, saith the Lord, and touch\nnot the unclean thing; and I will receive you, and will be a Father unto\nyou, and ye shall be my sons and daughters, saith the Lord\nAlmighty.\"[200]\n\nCommands, enjoining the vowing of the vow. There is only one passage in\nScripture in which the vow is commanded in the most explicit form; but\nalong with others, in which precepts, inculcating the exercise, are\nimplied, that one is sufficient as a rule to guide our practice. That\npassage,--\"Vow, and pray unto the Lord your God,\" which commanded\nobedience under a former dispensation, no less commands it now. As there\nis no evidence in Scripture that the injunction has been abrogated,\nthose who would proceed, as if it were, would act an unwise part. Though\nthe things vowed, in some cases, under the present economy, may differ\nfrom those vowed under the preceding, no such change has been produced\non the circumstances of men by the transition from the one to the other,\nas could render the vow itself unnecessary or unlawful. Changes, in the\nmatter of the vow, even in the first ages, were continually being\nproduced in the course of Divine providence; yet the performance of it\ncontinued to be obligatory. The changes that have occurred in the\ncircumstances of the Church of God, by the abolition of the Levitical\ntypical institutes, have been no more effective than the other, in\nchanging or taking away its obligation; nor will all the vicissitudes\nthat can occur in the Church's condition, till the consummation of all\nthings. The principles on which the vow is made, are immutable; and\nwhile the Church is on earth, it will continue to be obligatory. As well\nmight it be said that prayer and praise, and meditation on God's word,\nwhich were obligatory in the earlier times, are not duties incumbent\nnow, as that the vow should not be made; or that any service essentially\nspiritual, necessary for the perfection of the saints, in a former\nperiod, is not requisite in this; or that a dispensation, confessedly\nnot less spiritual, but as, in regard to the want of many types and\nsymbols, and to the more abundant effusion of the Spirit, more spiritual\nthan any that had gone before, should not be favoured with the use of so\nmany spiritual means of grace, as were vouchsafed under these.\n\nThe two passages of Scripture that represent the exercise of vowing, as\nnot obligatory in certain cases, may be explained in perfect consistency\nwith the general command enjoining it. These do not imply that the\nneglect of the vow may be in general allowable; nor do they teach, that\nit may be vowed, solely, or at all, according to caprice. They\nmanifestly admit that vowing is lawful in certain cases, and is\ntherefore enjoined, but show, that given circumstances may be\nunfavourable to some species of the exercise. Even as the other\nreligious observances are not obligatory at every season, vowing should\nnot be engaged in to the exclusion of any incumbent duty. Circumstances\nmight occur, in which there would be no warrant from Scripture or\nprovidence for making a given vow. If it be impossible to make\nperformance, the engagement is not required; and hence, if made, it\nwould not be valid, but involve the party to it in sin. The first of the\npassages referred to, is the following--\"If thou shalt forbear to vow,\nit shall be no sin in thee.\"[201] The statement does not give scope to a\ndisregard of the vow, but implies that the law of God does not enforce\nit where it would prove oppressive, or otherwise injurious. It does not\nin the smallest abate the claim of the law enjoining an engagement by\nvow to perform every definite duty; but teaches that it is not sinful to\nabstain from vowing in some circumstances vows that ought to be vowed in\nothers. Some duties are so definite and so constantly obligatory that\nthey ought to be vowed by all; others, obligatory only on some in\ncertain circumstances, ought by such, in these circumstances alone, to\nbe engaged to. Thus, in all times and conditions, it is dutiful for all\nto vow to keep the sabbath. It is dutiful for some to give themselves to\nthe work of the ministry, and to vow to do its duties; but not dutiful\nfor all. It is dutiful for the parties entering into the marriage\ncovenant to vow to fulfil the obligations of that relation; but it is\nnot incumbent on those who are not called in providence to enter into\nthat relation, to vow to perform its duties. Under the law, some things\nwere, by His express appointment, holy to the Lord. As he had an\nexplicit claim upon them, these might not be devoted to him in the same\nmanner as some other things were, but they behoved to be offered. Those\nother things depended on the peculiar circumstances of the people, and\naccordingly were of a changing amount, and had a great variety of\ncharacter; but not less than the things that might be vowed according to\ncircumstances, were those that were denominated, \"holy to the Lord,\"\nvowed to him. Israel, at Sinai, vowed to present the first-born of their\nmales and their first-fruits to the Lord; and that vow they homologated\nwhen they Covenanted again. On such occasions they could not vow\nspecific offerings to the Lord; but their engagements then made implied\nin general that they would vow to the Lord thereafter according to the\nshowings of his providence. At other times the specialities of\nprovidence called for the explicit vows, which could not have been made\nwhen their circumstances were not anticipated. The vows of the people,\non occasions of public solemn Covenanting, and also in secret, implied\nobligations to perform the duties of the various relations into which\nthey might enter; but they did not embody an explicit engagement to\nperform the special duties of many of these. These public vows included,\nfor example, that such of the people as should be called to the priest's\noffice, should enter into the covenant of the priesthood, and keep it,\nand that such of them as had in providence a call to become a Nazarite,\nshould take the requisite vow at the proper season, and thereafter\nperform it. But on the former occasions referred to, it was not\nincumbent to swear the oaths that were probably requisite on an entrance\nto the priest's office; nor was it required, nor even possible, thus to\ntake the vow of the Nazarite. The priesthood were devoted to the Lord,\nand when the time appointed came, such of them as were qualified for\ntheir office entered upon it. The Nazarites, also, were devoted to the\nLord, but according to a different arrangement. The priest had no\nalternative but to enter upon his office. The individual who was more\nqualified for becoming a Nazarite than to act in any other sphere, was\nno less called to enter upon his functions, than the sons of Aaron were\nto enter on theirs. The call addressed to the former was so explicit, as\nto be easily apprehensible by all; that tendered to the latter, was not\nless solemn nor emphatic, nor obligatory, though presented through a\nprovidence which was not so very capable of being interpreted as that\nwhich gave transmission to the claims laid upon the other. It is only\nwhen the making of the vow would be at variance with the requirements of\nduty, that forbearing to vow would be no sin. All are called to vow to\nabstain from all sin, and to perform all duty; but as providence makes\nvaried provision for men in different circumstances, so in regard both\nto the absolute amount of service to God, and to the nature and the time\nof it, there ought necessarily to be a variety in the making of the vow.\n\nThe second passage is, \"Better is it that thou shouldest not vow, than\nthat thou shouldest vow and not pay.\"[202] The declaration does not\nbear, that if one were not inclined to pay, it would not be sinful to\nomit vowing; but means that it is sinful to make a vow falsely, and omit\nthe performance of what should have been sincerely vowed. It is the\npaying of the vow--the performance of some duty, that the language is\nemployed to inculcate. When the heart of any one is opposed to duty, he\ncannot vow sincerely. That he is not disposed to vow when the duty\npresents itself is his sin. And to vow falsely--else than which he could\nnot do in his circumstances, would also be sin in him. He is, therefore,\ncalled upon, not to do a sinful act, but, in the use of means, to\nendeavour to obtain a disposition to vow with cordiality, and then to\nperform the duty. It is better for him to supplicate God to change his\nheart, than to insult him by promising to do what he is unwilling to\nperform. It is better for him not to attempt to change his own\nheart--for that he cannot do--but to pray to God to carry on a good work\nwithin him, and along with that, to yield himself to Him. Duties should\nbe performed in a certain order; and those who transgress the\narrangement for these laid down in the Scriptures, act culpably, as well\nas those who do not perform them at all. The statement refers to the\norder in which the duties, among which stands the exercise of vowing,\nshould be performed. The observance is incumbent on an individual in a\ncertain condition; but his heart is against it. Two duties at least are,\ntherefore, obligatory on him then;--to seek a disposition willingly to\nvow, and then to make the vow. He would sin were he to do the latter\nwithout the former, or before it. Both are obligatory at the same\ninstant of time, and both might possibly be performed in one moment. But\nthe order of first acquiescing in the call to vow and then vowing, must\nbe observed, and cannot be inverted without transgression.\n\nCommands inculcating the swearing of the oath. These are of two classes.\nFirst, those which in general terms explicitly enjoin it.--\"Thou shalt\nfear the Lord thy God, and serve him, and shalt swear by his name.\"[203]\n\"Thou shalt fear the Lord thy God; him shalt thou serve, and to him\nshalt thou cleave, and swear by his name.\"[204] And next, that which, in\naddition, thus enjoins the manner of swearing.--\"Thou shalt swear, The\nLord liveth in truth, in judgment, and in righteousness.\"[205] Since the\noath is never disconnected from a covenant with God, therefore, when it\nis enjoined, the duty of Covenanting with him in a formal manner, is\nenjoined. Every command that sanctions it, sanctions every exercise of\nCovenanting in which it is used. When the oath is commanded, Covenanting\nwith God concerning things civil is commanded. When the oath is\ncommanded, Covenanting with God concerning things religious is\ninculcated by his authority. Yea, the exercise concerning things both\ncivil and religious, in such a case, is enjoined. Lawful oaths between\nnations, or between a people and their sovereign, bind all parties, not\nmerely to one another, but also in solemn engagement to the Most High.\nOaths taken in courts of judicature, civil or religious, and the\nmarriage oath, bind the parties in like manner. The vows made on\nentering into church fellowship, which include an oath, and the explicit\noaths which, in different ages of the Church, have been sworn in such a\ncase, as well as the vows or oaths made by a minister at his ordination,\nor by a parent receiving baptism for his child, or by believers at the\nLord's table, do, in each case, confirm a covenant with God. And oaths\nare sworn, ratifying covenants with God, made either in secret, or in a\npublic, social manner. When the oath is enjoined, Covenanting is\nenjoined,--not merely concerning some duties, but in reference to\nall,--concerning not merely things civil, but also things\nreligious,--concerning not merely the less, but also the\ngreater,--regarding not only apart, but the whole,--regarding not merely\nsome things important, but all that is so,--yea, in reference to every\npossible case, the exercise is enjoined.\n\nThe duty of swearing the oath has not been abrogated, and therefore\nthat of Covenanting is of perpetual obligation. With comparatively few\nexceptions, it is generally admitted that the use of the oath is lawful\nin things civil; and on the grounds on which this rests, it must be\nconcluded that swearing is obligatory in those also that are religious.\nThe Lord himself, in an extraordinary manner, called Abraham once and\nagain, formally to enter into Covenant with him, and accordingly to\nswear; but after the resurrection--the dawn of the present\ndispensation--the Redeemer addressed Peter in terms warranting him to\nreply in the use of the oath--\"Lord, thou knowest all things; thou\nknowest that I love thee.\"[206] In His instructions, He did not condemn\nthe use of the oath on every occasion. He said, \"I say unto you, Swear\nnot at all: neither by heaven; for it is God's throne: nor by the earth;\nfor it is his footstool: neither by Jerusalem; for it is the city of the\ngreat King. Neither shalt thou swear by thy head, because thou canst not\nmake one hair white or black. But let your communication be, Yea, yea;\nNay, nay: for whatsoever is more than these cometh of evil.\"[207] But in\nthese words he does not forbid every use of the oath. The passage, along\nwith another[208] of kindred import, must not be considered as\ncondemnatory of swearing by the name of God in some cases; for that holy\nname is not mentioned among those things that may not be used in\nswearing; but may be viewed as reproving the practice of swearing\nirreligiously in common conversation, as well as the idolatry of\nswearing by the creature in any case, with or without the intention of\nthereby appealing to God. The oath, therefore, coeval with other\ninstitutes of religious worship, with them, through every age, shall\ncontinue to be observed. It stands enjoined among those precepts that\nare inculcated for every dispensation. Till the consummation of all\nthings, the law enjoining it will not be fulfilled; nor before that\nperiod will it pass away; and with it the exercise of Covenanting will\nendure. In every age there will be found those who, entering into\nexplicit engagements with the Lord by oath, will obey his words,--\"Let\nhim take hold of my strength,[209] that he may make peace with me; and\nhe shall make peace with me.\"[210] Finally,\n\nCommands enjoining the exercise in all its parts. That such have been\npromulgated, there is distinct evidence. \"He hath commanded his Covenant\nfor ever.\" That He delivered statutes, enjoining the keeping of his\nCovenant, these words imply. One of the duties of this Covenant was\nCovenanting. \"Incline your ear, and come unto me: hear, and your soul\nshall live; and I will make an everlasting Covenant with you, even the\nsure mercies of David.\" They indicate, therefore, that this was\nenjoined. And of these statutes, like the foregoing, this other is\nexplicit, \"Be ye mindful always of his Covenant, the word which he\ncommanded to a thousand generations.\"[211]\n\nThe exercise is inculcated in threatenings of Divine judgment uttered\nagainst such as disregard it. In language peculiarly strong, it is said,\n\"The uncircumcised man-child, whose flesh of his foreskin is not\ncircumcised, that soul shall be cut off from his people; he hath broken\nmy covenant.\" And if it was culpable and dangerous to refuse a sign of\nthe Covenant, is it not peculiarly so to refuse to accede to it in\nactually taking hold upon it? Hence, neglect of the duty has been\ndenounced. \"The Lord said unto me, A conspiracy is found among the men\nof Judah, and among the inhabitants of Jerusalem. They are turned back\nto the iniquities of their forefathers, which refused to hear my words;\nand they went after other gods to serve them: the house of Israel and\nthe house of Judah have broken my covenant, which I made with their\nfathers. Therefore thus saith the Lord, Behold, I will bring evil upon\nthem, which they shall not be able to escape; and though they shall cry\nunto me, I will not hearken unto them.\"[212] Among the observances\nengaged to by Israel at Sinai, were those of vowing and swearing. But\nfor disobeying the words of that Covenant, and consequently, for not\nobserving the exercise of Covenanting, many were threatened with a\ncurse. \"Thus saith the Lord God of Israel, Cursed be the man that\nobeyeth not the words of this covenant, which I commanded your fathers\nin the day that I brought them forth out of the land of Egypt, from the\niron furnace, saying, Obey my voice, and do them, according to all which\nI command you: so shall ye be my people, and I will be your God.\"[213]\nTo show that the sin of refusing to engage in this exercise is\ncorresponding to that of breaking the Covenant of God, and consistent\nwith it, those who have broken their vows, and those who have not in\nvowing sought the Lord, are classed and threatened together. \"I will\nalso stretch out mine hand upon Judah, and upon all the inhabitants of\nJerusalem; and I will cut off ... them that are turned back from the\nLord; and those that have not sought the Lord, nor enquired for\nhim.\"[214] The sin of refusing to Covenant, when found in the visible\nChurch, is the breach of an anterior Covenant obligation to engage in\nthe service, and is punishable as a breach of Covenant. And finally,\nwhat a powerful motive to perform the duty is afforded in the Saviour's\ndenunciation,--\"He that denieth me before men shall be denied before\nthe angels of God!\" And, it is also commanded in those denunciations\nthat are uttered against such as do not perform it aright. Were it not\nlawful declarations concerning the manner of doing it would not be made.\nIn the Scriptures there is no such thing as the condemnation of\ninsincerity in making an evil engagement; but every such compact is\nforbidden. When, therefore, as in many passages, swearing falsely is\ndenounced with a heavy curse, swearing properly is virtually enjoined,\nand consequently, there is in like manner enjoined, every species of\nCovenanting in which the oath is applicable.\n\nPersonal Covenanting is commanded. Every individual, willing or\nunwilling, is a moral subject of the Mediator. On every one, therefore,\nas an individual, obedience to his law is obligatory. To every one He\nsays, \"Thou shalt worship the Lord thy God, and him only shalt thou\nserve.\" These words were indeed addressed at first to the Israelites;\nand they imply the existence of a Covenant relation between God and\nthem. But they address a command to engage in Covenanting to all to whom\nthey are known. On the same principle, that the application of them\nwould be confined to the people of God, might every precept of the moral\nlaw be reckoned obligatory on believers alone. But even as the epistles\nof the inspired servants of Christ, though addressed to saints,\ncommanded the attention of all who were in the churches that received\nthem, and invited the regard of them as under an obligation to sustain\nin reality the character which they professed, so those precepts which\nwere addressed to the Church of God in every age, not merely commanded\nobedience to the duties inculcated in them, but enjoined all to\nendeavour to attain to the character of the Covenant people to whom they\nwere first delivered. The saints of God alone can render acceptable\nobedience; but all are commanded to obey. Commands enjoining\nCovenanting must be obligatory on men, in an individual, or in a social\ncapacity, or in both. But they cannot be obeyed by men in an incorporate\ncondition, without being obeyed by each member as an individual. The\nwhole engage, only by each giving consent. If the whole society were\nreduced to one, the moral duties engaged to by the whole, ought,\naccording to his circumstances, to be engaged to by that one alone. And\nas the duties frequently incumbent on a given person could not be\nexplicitly engaged to by a society, so he himself is called to Covenant\nto discharge these duties; and each precept, enjoining the service in\ngeneral, may be considered as addressing each one as an individual.\n\nSocial Covenanting is commanded. The exercise is acknowledged in the\nScriptures as a fact, and stands there uncondemned. And seeing that the\nlaw of God ought to be viewed as extending its authority to every\nexercise that may be performed, those commands that inculcate the\nservice in general, should be interpreted as enjoining the performance\nof this. Besides, though each of these commands is delivered to all\nindividually, yet many of them are addressed to men in an incorporate\nrelation, and cannot be understood as enjoining duty merely upon them\nsingly. Again, social duties, not less than duties of a personal\ncharacter, are sanctioned in the Divine law, and no reason can be given\nfor vowing to perform those of the latter class, that does not\ncountenance the exercise of socially Covenanting to discharge those of\nthe other. And, finally, this view is beautifully illustrated by the\ndesignation of the people of God as his \"witnesses,\" \"Ye are my\nwitnesses, saith the Lord, and my servant whom I have chosen.\"[215]\nTheir witnessing for him is a part of his service, and is therefore\ncommanded. The witness testifies not unfrequently by the oath; and a\ntestimony in its most general acceptation must be considered as\naccompanied by the use of it. The people of God testify for him in the\nuse of the oath. It is not singly alone, but also in their social\ncapacity, that they do so; nor is it merely in secret, but likewise\nbefore the eyes of the world. Even as the witness swears to the truth of\nhis deposition; even as various witnesses by oath testify to the same\nfacts observed by them; the people of God, by Covenanting, harmoniously\ntestify to His precious truth in swearing by his name. To this they are\ncalled by his high authority; their oath sworn in their social capacity\nis prescribed by his command. But particularly,\n\nCovenanting, in an Ecclesiastical capacity, is commanded. The visible\nChurch of Christ is a moral subject. The Redeemer \"gives it existence,\norganises, incorporates, and purchases it,--confers upon it interesting\nproperties--accomplishes important ends by it--institutes its\nordinances--prescribes the qualification of its members--appoints,\nqualifies, and invests its office-bearers--renders its administration\neffectual, and diffuses and perpetuates it.\"[216] Individual churches,\nsound in the faith, having a lawful and regular ministry, and enjoying\nthe ordinances of grace properly dispensed, being Sections of the true\nChurch, are each accordingly subject to the Mediator; and the precepts\nprescribed to the whole, they receive as addressed to themselves. All\nthe laws that enjoin the exercise of Covenanting, were delivered to the\nChurch. Her members, in an individual capacity, are bound by all these.\nThese laws demand, too, the obedience of the whole Church in her\nassociate capacity, and consequently that of each of her Sections.\nPossessing a constitution essentially distinct from that of every other\ncommunity, she is under peculiar obligations; and because of her\nsubjection, and of the delivery of Divine statutes to her, in her proper\ncharacter she is called to vow and swear to fulfil these. There is no\nSection of the Church but ought to attempt the service. If Sections of\nthe true Church simultaneously exist in the same land, and accordingly\nbe in one class of circumstances, each of these ought to renounce its\ndross and tin, and endeavouring to the utmost to maintain the Lord's\ntestimony, unite with the others, in one enlarged Section of the Church,\nin displaying a banner for the whole truth, and confirm their union by\nentering into solemn Covenant engagement with the Lord. While these\nSections, however, separately exist, not one of them, if consistent with\nits own profession, can say that the others have separately a right to\nengage in Covenanting, or in any other exercise, according to those\nviews of any of these others which are a ground of difference between it\nand them, but are warranted in affirming that it is their duty to engage\nin the exercise in that way which, as to its manner, and by the nature\nand extent of its engagements, is right. What would justify each of such\nSections of the Church in approving of every Covenant engagement of all\nthe others, would not merely warrant but demand, a union in one\necclesiastical body among all of them, and their vows as one society\ndedicated to the Lord. And this might be extended even overall the\nearth. Though the circumstances of a Section of the Church in one land,\nmight not precisely correspond with those of Sections of it elsewhere;\nthough, for example, a testimony might have to be borne, principally\nagainst paganism in one case, against mohammedanism in another, against\npopery in a third, and so on; yet as all ought, generally, to testify\nagainst all error, and to maintain all truth, all might be united in\none ecclesiastical connection. Were the churches to see eye to eye,\nthere might be adopted, by solemn oath, a testimony so universal in the\nexhibition of truth, and condemnation of error, as would suit the\nexigencies of the Church in every land; and these, submitting to one\nform of government, holding the same doctrine, abiding by the same\nworship and discipline, and carrying their final appeals to one general\ncouncil, instead of being reckoned merely sister churches, would appear\nas one church, by solemn Covenant explicitly devoted to the Lord, and\njointly witnessing for Him. And wherever such a federal union would take\nplace in some lands, what encouragement would be afforded that it would\nbe extended to all! And how would the general confederation testify to a\nglorious work of reformation! And how might the whole visible society,\nthough imperfect still, be expected to proceed from strength to\nstrength!\n\nSocieties,--such as Socinian and Popish, that hold not the truth, ought\nnot to be reckoned as a part of the Church of God. Any change for good\namong such would be to their dissolution and reconstruction on\nprinciples which they do not now hold. They cannot be reformed, but are\nto be destroyed. Were the members of them to receive the truth, and\njointly to cleave to it, these societies would thereby perish. Having\nbecome corrupt, they are under the curse entailed on those who break\nGod's covenant, and not one privilege of the true Church do they enjoy.\nIt is the duty of all connected with them to mourn for the sin of their\nbreach of God's covenant, to give up all connection with these, to join\nthemselves to the Church of Christ, and thereafter to act under\nimpressions of solemn Covenant engagement to be for the Lord, and for\nnone other.\n\nCovenanting in a National capacity is commanded. Nations are moral\nsubjects. The Mediator is, \"the Governor among the nations,\" \"higher\nthan the kings of the earth,\" \"King of nations,\" \"Prince of the kings of\nthe earth,\" \"King of kings, and Lord of lords.\" He gives nations their\norigin. Civil government is an ordinance of God, as well as an ordinance\nof man. \"By me kings reign and princes decree justice: by me princes\nrule, and nobles, even all the judges of the earth.\" The Providence of\nGod that relates to nations is directed by the Mediator. He counteracts\ntheir disobedience, and causes it to be overruled for good. He punishes\nthem for sin. He has made known his law for the direction of men as\nindividuals; and as the rule of the conduct of subjects, of rulers in\ntheir official capacity, and of nations in their public collective\ncapacity.[217] In the laws that enjoin the duty of Covenanting they are\nnot excluded. In their public character they owe to God obedience, which\ncannot be rendered in any other. And in these laws they are called to\npledge themselves to that obedience by entering into Covenant with Him.\n\"Be wise now, therefore, O ye kings; be instructed, ye judges of the\nearth. Serve the Lord with fear, and rejoice with trembling. Kiss the\nSon, lest he be angry, and ye perish from the way, when his wrath is\nkindled but a little. Blessed are all they that put their trust in him.\"\nIt has been shown that Covenanting is described as a part of the service\nof God. In the words, \"serve the Lord,\" it is therefore enjoined. To\nkiss a sovereign is to acknowledge his dominion, and submit to his\nauthority. This is done in Covenanting. The command, \"Kiss ye the Son,\"\ntherefore enjoins the service. In the passage, kings and judges of the\nearth are commanded to do this; and none without making an arbitrary\nassumption can say that they are not thus enjoined in their official\ncapacity. Nor are the people under their authority, here unaddressed.\nThat they are specially intended, too, appears from the\npromise,--\"Blessed are all they that put their trust in him;\" and\nmoreover, from the language that precedes the passage.--\"Ask of me, and\nI shall give thee the heathen for thine inheritance, and the uttermost\nparts of the earth for thy possession.\"[218] The threatenings appended,\nshow the danger of refusing. But the same is taught besides in another\npassage. \"Let the people praise thee, O God; let all the people praise\nthee. O let the nations be glad, and sing for joy; for thou shalt judge\nthe people righteously, and govern the nations upon earth.\"[219] The\nsacred original corresponding to the first part of this portion of\nScripture is not _wrong_ rendered here, but it might have been\n_otherwise_ rendered. The verb (in Hiphil, [Hebrew: yodeh]) under the\nmodification here employed, meaning literally, _to declare with the\noutstretched hand_, imports, in its most general acceptation, _to\nconfess_. It is so rendered in the passage, \"When thy people Israel be\nsmitten down before the enemy, because they have sinned against thee,\nand shall turn again to thee, and _confess_ thy name, and pray, and make\nsupplication to thee in this house: then hear thou in heaven.\"[220] \"To\npraise,\" is included in the expression, \"to confess.\" But more is\nincluded in the latter besides. To have translated the passage from the\nPsalms in this manner, would have been more in accordance with the\nextensive signification of the verb, and in order to unfold the full\nscope of the text had been requisite. The verse ought therefore to\nrun,--\"Let the people _confess_ thee, O God, let all the people\n_confess_ thee.\" And hence is enjoined, in the whole passage, on the\npeople of Israel, and on all nations on the earth, the exercises of\nconfessing sin, and praising God, and the duty of entering into Covenant\nwith him with the hand extended in swearing by his name. And that the\nexercise of Covenanting is specially intended there, moreover appears\nfrom the end to be accomplished by the shining of God's face upon his\npeople, one of the means of attaining to which is that special method of\nconfessing his name. \"God be merciful unto us, and bless us; and cause\nhis face to shine upon us. Selah. That thy way may be known upon earth,\nthy saving health among all nations.\"[221] Thus it is manifest, that\nnations in their organised capacity are called to engage in this\nservice. Rulers, both in church and state, in their official capacity\nare bound to do so. The people themselves collectively are called to\nthis; and laws, civil and ecclesiastical, sanctioning the exercise\nshould be made, so that the contravention of the ends of the Covenant\nentered into should be condemned, and that those who would be hostile to\nthe design of it, should be kept from places of power and trust, both in\nchurch and state. The enactment of such laws, and the carrying of them\ninto effect, would not be persecution. Rulers should not compel any man\nto take the Covenant; but they should punish the man who would obstruct\nits fulfilment, as they would punish the transgressor of any civil\nstatute. Being entered into by the whole nation, the Covenant would be\neventually national: and even, as the whole nation consider every man\nbound by the laws of the nation, so they ought to consider every one,\nwhether willing or unwilling, as bound by the Covenant. Were the matter\nof the Covenant against the law of God, it would not be obligatory on\nany one; and rulers would punish the frustration of it only at their\nperil. Were the matter of it right, the people would all be under\nobligation to adhere to it, both in consequence of the Divine law\nenjoining it, and also of their voluntary engagement as a people to\nperform it. The individual who would fail in attaining to any place of\ninfluence, because of not acceding to the stipulations of the Covenant,\nwould have no more reason to complain of being persecuted, than those\nwho, because of being under allegiance to a foreign hostile power, might\nin vain seek authority in the land; or than those who, manifesting by\ntheir breach of the laws of the land that they contemn them, in vain\nseek the protection and privileges secured to those alone who respect\nand keep them. Were a nation voluntarily to enter into such engagements\nof this nature as are lawful, the whole people would be bound by them,\nand in the eye of the law would be under obligation; nor would\ndisobedience to the law enjoining the fulfilment of these, any more than\nto any other statute, be reckoned as the right of any. For any to seek\npower in the land without submitting to the obligations come under by\nsuch covenants, would be for them to set at defiance the law, and thus\nto take means to introduce rebellion, if not revolution. Such as would\nnot cheerfully aid in carrying the scheme of the Covenant into effect,\nwhile aspiring at influence, would be using endeavours to obtain power\nin order to counteract its operation; and therefore should not be put in\npossession of the desired trust. Ecclesiastical authority cannot compel\nany to perform the duties of religion and morality; but it can subject\nto discipline those who neglect them, and can hinder such from\nexercising the power belonging to the office-bearers, or other members,\nof the Church. In like manner, civil rulers cannot compel men to perform\nvarious duties of a civil and religious character; but they can, and\nought to, restrain those who are guilty of violating the commandments of\nthe moral law that regard our duty to God, as well as those who\ntransgress those that relate to the obligations of men to men; they\nought to keep from exercising authority those who live in open\ndisregard of all or any of them; and having enacted laws for the purpose\nof carrying into effect a lawful Covenant engagement with God, they\nshould visit with a penalty those who break them. It remains for those\nwho maintain that the magistrate should not legislate against the breach\nof some statutes in the first table of the law, to show why he is\nwarranted in punishing, in any manner, the crime of perjury; and how\nsome species of penalty may be attached to the refusal to swear a lawful\noath in certain circumstances, and also to the breach of its engagement:\nwhile an individual who might object to engage in the exercise of\nCovenanting when invited to it in some cases, or would act in opposition\nto what a whole nation, either by themselves or by their\nrepresentatives, properly sware to perform, might not be reckoned as\nunworthy of the valuable civil or religious privileges of the community.\nBut whatever difficulties may be connected with its application, the\ntruth, that men in their national capacity are by the law of God called\nto Covenant, is manifest. \"Nations, as the moral subjects of Messiah the\nPrince, are under obligation to recognise his rightful authority over\nthem, by swearing allegiance to him. It is the duty of a subject to\nswear allegiance to his lawful sovereign; at least he must stand\nprepared to do so when required. So is it with nations. Not only are the\ninhabitants of a nation, as occasion calls for it, to enter into sacred\nconfederation with one another, in order to secure and defend their\nvalued rights and privileges; but the nation, as such, through the\nmedium of its authorized functionaries and by its usual forms of legal\nenactment, ought publicly to avow its attachment to the Lord Jesus\nChrist as its King and Prince, to recognise his legal authority, and to\nbind itself to his service by an oath.\"[222] They cast contempt on an\nordinance of God, who do not, both in an ecclesiastical and a civil\ncapacity, enter into Covenant with him. The Mediator is, at once, King\nof Zion and King of nations. The people of God are members of his\nChurch, and also of civil society,--over which, as well as over the\nChurch, he rules. For an individual, merely as a member of his Church,\nto acknowledge God, is to do his duty but in part. When the rulers in a\nnation as rulers, and the people as subjects, do not Covenant, they\nappear regardless of a part of character which, for the glory of God,\nthey should maintain not less tenaciously than their ecclesiastical\nrelations; they fail of availing themselves of the benefit of a most\npowerful system of motives to serve God, as his willing creatures, in a\nrelation in which, as well as in the fellowship of the Church, they are\ncalled to obey him; and though they even attempt to honour him as King\nof Zion, yet, in failing to testify to the utmost of their capacities to\nhis dominion, refusing to acknowledge him in this exercise as Governor\namong the nations, dishonour him in both, and tend to rob him of the\nglory which belongs to him as Head over all things to the Church, which\nis his body.\n\nNations, whose constitutions are immoral and unscriptural, are commanded\nto perform the duty. By such are intended those which have the truth\ndiffused in them, but have not had the frame-work of their civil polity\nmodelled according to the law of the Mediator; and likewise those that\nmay have had their constitutions in whole, or in part, based on\nscriptural principles, but who have changed them, so that to these they\nare now in opposition. Nations of this character are in an attitude of\ndefiance to the power and authority of the Lord Jesus. Those who approve\nof their polity countenance what is hostile to his government, and thus\nact as his enemies. Those who swear to support them, do,--unwittingly,\nthe spirit of charity would claim for many, swear to maintain what he\nhas threatened to destroy. Those nations, as such, have not a _right_ to\nenter into Covenant with God; but it is their _duty_ to do so. When a\nmind, willing to reform every discovered abuse, and a resolution to\nchange their whole constitutions to conformity with the will of God, are\ninfused into them, they will have a right to discharge the service, and\nwill be accepted in it. Those who, having the truth among them, did\nnever in things civil submit to the law of Christ, and those who, in\ntheir political procedures, have apostatized from his service, are both\nunder his rebuke;--the one for refusing to hear his voice calling them\nto acknowledge him as Lord;--the other for breaking their engagements to\nhim. Both are exposed to his wrath; both on grounds of opposition to\nhim--but each of the classes according to the manner and aggravations of\nits manifestation of that opposition to his authority; both are called\nto repentance, are threatened with judgment in case of continued\ndisobedience, and are commanded to acknowledge the Mediator as their\nsovereign Lord, by renouncing severally their wicked constitutions,\nframing each a new civil organization, according to his law, and\nswearing allegiance to him.\n\nNations that have not yet heard the gospel, are not guiltless for not\nCovenanting. These are regulated in part by the light of nature. Of the\nlaw of nature, made known at first to man, but also made known in\nrevelation, they are in various degrees greatly ignorant. Seeing that in\nthat law the exercise is enjoined, if any of these possess so much of\nthe light of nature as may contain a command to engage in it, they will\nfeel themselves in some measure urged to give obedience. In reference to\nthis, as well as to any other matter inculcated upon them, their\nconsciences will either approve or condemn them. None of these, however\nhave adequate ideas of the Saviour; all of them are under the dominion\nof satan; and for neglecting this duty, as well as for their disregard\nof various requirements of the law besides, they will be dealt with\naccording to the arrangements of Him who ruleth over all. Their sin,\nindeed, not being committed under gospel light, is not so aggravated as\nthat of others; but is still displeasing in the sight of God. When the\ngospel is sent to them, the statutes that enjoin the service will\nexhibit to them their obligations; and power from on high will urge many\nto obey. They, even they that dwell in heathen nations, shall in the day\nof spiritual illumination be enabled to confess to God; and many in the\ntimes of reviving that shall yet come forth from the presence of the\nLord, will thus be delivered from the wrath to be poured out on the\nheathen that know not, nor call upon his name. Should not the state of\nthose who are perishing for lack of knowledge, move to sympathy for them\nthose who know the obligations on men of the service of avouching God to\nbe their God, and the sin and danger in which all who do not perform\nthis are involved?\n\nAll are commanded, and believers are encouraged to unite in various\ncapacities in Covenanting. For some purposes, men may unite in this,\nthough they be in different ecclesiastical communions. Scripture\nwarrants for the service do not recognise the position of any section of\nthe visible Church as absolutely perfect; but refer to duty to be\nperformed by the people of God individually and socially. A Section of\nthe visible Church Covenants because the Church of God, in her organised\ncapacity, is called to do so. The Church of God, in a national capacity,\nCovenants because it is the duty of men in their civil relations to\nacknowledge Him. A Church Covenants, believing that she sees the truth\nin part, and is disposed to accede to it. So does a nation. Were it\nnecessary, in order to the Church exercising the rights conferred upon\nher by her Head, that her outward state should be fashioned by men, then\nher members could not act socially for the glory of God in any other\ncapacity than as standing in a public connection with that communion\nwhich, because of human constitution, might arrogate to itself the\ncharacter of being alone the true Church. But while the outward state of\nthe Church of God, in so far as that corresponds with his will, is from\nhis hand alone, and is therefore infinitely more sacred than the work of\nany creature; and while there are certain things that cannot be\nperformed by believers socially except as members of the Church in her\nconstituted capacity; still, owing to the imperfections of men, some\nthings that might be done by her members in any capacity, cannot be\nperformed by them so efficiently in any distinct ecclesiastical standing\nas otherwise; and Covenanting, for some purposes, seems to be one of\nthese. Neither is any Church nor nation perfect. Neither can accomplish\nall the good they might intend. They find that to do good is incumbent\nupon them, but that in some cases they cannot, by themselves, accomplish\ntheir design so efficiently as they would in union with others, who,\nseeking to promote the glory of God, contemplate the same end. They know\nthat certain parts of duty, such as communicating in receiving Baptism\nor the Lord's Supper, can be performed only in a strictly ecclesiastical\ncapacity, but that others can be done either by individual efforts of\nthe members of the Church, or by communities of Christians associated in\nchurch fellowship, or on a more general principle. Hence, by engaging in\nCovenanting in the more general capacity in which those who hold the\ntruth can associate, they do not disregard the Church as a constituted\nbody called to duty in her organised condition, but endeavour to perform\nsome duties which may be done by them in a variety of relations, but\nwhich may be best performed by many in a collective state. To the\nanticipation, though not to the loss, of a part of the argument\ncontained in the succeeding chapter, two or three illustrations may be\ngiven of the principle here stated. And first, it may be remarked that\ngeneral assemblies called not necessarily either by civil or\necclesiastical authority, but by general consent, for the purpose of\narriving at unanimity of sentiment regarding the doctrines of Scripture,\nmay be formed in the exercise of Covenanting. It is a ground of humility\nto each Section of the visible Church that every other, in some things,\ndiffers from it. Deliberation among deputations from all of these, in\norder that they may be of one mind, is therefore greatly to be desired,\nif means of arriving at harmony of sentiment be afforded in an assembly\nwhere truth is discussed in a becoming manner. To attend to what may be\nstated there for an important end, and to weigh it, is a duty. To state\nand maintain truth there is obligatory, and to promise and vow to do so,\nin certain circumstances, would be not merely allowable, but incumbent.\nThus, those who are not altogether of one mind may meet to implore\nDivine illumination, in order to the investigation of truth, for the\nadvancement of true religion; and together to vow and swear,\nindividually or collectively, to endeavour faithfully to attain the\nobject of their meeting, that the Churches may be united, not merely in\naffection, but in opinion. The sentiment is not new. It was acted on to\neffect in a memorable period of the history of the Church in Britain.\nWere there more of the spirit of Christ poured down on the Churches, it\nmight be reduced to practice again. Secondly, it is presumed that Bible\nSocieties should engage in Covenanting. To circulate the pure word of\nlife, unaccompanied by the traditions of men, is among the noblest\nobjects of Christian philanthropy. Collectively, Christians can give\ndiffusion to it with an efficiency vastly beyond the sum of all their\ninsulated efforts. As to the end, all such are agreed. That it is a\nduty, they are satisfied. As to the means, there can be but little if\nany variety of opinion that can greatly perplex; and as to the manner,\ninformation abundant and easily explicable is found in the Scriptures.\nIf the duty of Covenanting is obligatory on an individual, on a church,\nor on a nation, it is incumbent on the members of a Bible Society in\ntheir associate capacity. \"The Lord gave the word; great was the company\n(that is, _army_, and therefore sworn,) of those that published\nit.\"[223] And it is practicable. Prayer for success to the endeavours\nmade, is habitually offered; and the praises of God are also celebrated\non occasions when the objects of such a society are attended to and\npromoted. In order to carry into effect their design, the members come\nunder mutual obligations to one another. Why should they not jointly\ncome under explicitly avowed obligations to God? It is not enough that\nin their secret vows these engage to promote the spread of the word, as\nwell as all other interests of the kingdom of Christ. Why should not He,\nwhose are the silver and the gold,--whose are the hearts of those called\nto the high duty of giving the word diffusion,--yea, whose is that\nprecious word itself,--why should not he be acknowledged by all of them\nin vowing and swearing to Him, that they shall use faithfully the means\nof attaining the high end contemplated by them, which he has put into\ntheir hands to be employed for him? How have not the efforts of these\nsocieties been accompanied by this method of recognising the Author of\ninspiration? How have not the Churches of Christ gone into this\nexercise, as called to feel and acknowledge the vast solemnity of their\nendeavours? How have the contributions of the faithful, for this end,\nbeen merely offered to men, but not vowed openly to God? Even the\ncontributions of the Macedonian Churches, given for the poor saints at\nJerusalem, were offered in this manner.[224] How have their\nprayers--moving heaven to pour down the Spirit to accompany the reading\nof the word, not been accompanied by the vow or oath to the Most High\nGod, binding themselves to bestow with their hand the means of sending\nit that are or that may be in their power, and to continue to beseech\nHim for his blessing, until he cause the knowledge of His glory to cover\nthe earth as the waters cover the sea?\n\nWould that we could add as an additional illustration a reference to all\nexisting Missionary Societies, supported even by those who belong to the\ntrue Church of Christ; and that grounds identical with those which\nseparate those Sections as ecclesiastical bodies from one another, did\nnot exist to make it unwarrantable for them to associate in such a\ngeneral missionary enterprise as has sometimes heretofore been\nconducted. It is not competent to the design of the reference that is\nhere made to this subject, to show in detail how different Sections of\nthe visible Church appear not to be justified in supporting in common\nmissions directed by missionaries holding some scriptural views of\nvarious denominations, without concurring in their sentiments on church\ngovernment and other matters. Suffice it to remark, that differences in\nregard to these things, are by no means unimportant. The principle\nadopted in the constitution of the most influential of such societies,\nthat the peculiar views of no given sect, but the evangelical\nsentiments entertained by all, should be inculcated, however, is\nperhaps best fitted to promote the ends of an institution calling into\noperation such a variety of missionaries as it employs. Yet it provides\nnot for diffusing the whole truth. It may perhaps be unnecessary here to\nsay, that it is the desire that such an institution should be improved\nand become more and more efficient, which has led to make the foregoing\nreference to it. The end of its praiseworthy projectors and supporters\nshould command the admiration of all; the piety and devotedness of its\nmissionaries have attained for them in the hearts of true Christians an\nenduring place; and the success of its endeavours, by the blessing of\nGod, due not to its imperfections but to its excellencies, leads to the\nhope that it and others may come to possess a character in all things\nunobjectionable. It is not beyond the reach of hope that these societies\nmay, by changes occurring in the views of their members, come to possess\neach a constitution becoming increasingly more perfect; and that their\nimprovement in all things, and their influence for good may greatly\nincrease, must be the cordial wish and prayer of all who are\nright-hearted. Missionary Societies connected with given churches are\nnot exposed to the same kind of objection as that applicable to the\nothers. Though each Section of the Church may not acquiesce in the means\nemployed by any other, they may view those of every other as\nconscientiously, though not unobjectionably, giving diffusion to the\nviews of the truth which those entertain. And what is wanting in such is\nprincipally the rectification of their views: their endeavours are\nharmonious and consistent. But to proceed. Were Missionary Societies,\ncontemplating the exalted end of evangelising the heathen, to employ\nwarranted means for accomplishing their purpose, they, as well as other\nsocieties, ought by Covenanting to engage to the use of these. Such\nsocieties would present each a decided community of Christians banded\ntogether for a purpose worthy the most sacred devotedness of all the\nnoble energies of man. Will not the people of God yet come forward to\nsend the glad tidings of salvation to the ends of the earth, by not\nmerely promising to one another and praying to the Lord, but in\nCovenanting with Him, swearing by his name? What prosperity might be\nexpected to accompany missions, were such a course to be followed? How\ncan the utmost success be expected to follow a partial use of the means\nof Divine grace? God will not fully mark with his blessing a system of\nmeans which is defective. All the institutions of religion ought to be\nacknowledged. Covenanting with Him will draw down His blessing on\nmissionary institutions, because it is, not meritorious, but sanctioned\nby his authority. And it may not be too much to affirm, that the\nprosperity of these will be in some measure proportionate to the spirit\nof that exercise that may be infused into them. How is so much justly\nexpected from the prayers of saints on behalf of missions, and\napparently so little from solemn Covenant engagements that might be made\nat least once, or occasionally, to carry them into effect? Do not men do\nbut a part of their duty when they promise to one another, but do not\nCovenant with God? Is it not He who in His word unfolded the missionary\nchart, and by His own finger pointed out where they should be sent; who\ntold that nations should be born at once; and the isles should wait for\nhis law; and who made known, that out of Zion should go forth that law?\n\"He established a testimony in Jacob, and appointed a law in Israel,\nwhich he commanded our fathers, that they should make them known to\ntheir children; that the generation to come might know them, even the\nchildren which should be born, who should arise and declare them to\ntheir children.\"[225] And as to his people Israel, engaged by Covenant\nto obey him, he thus spake: He says to his servants, Covenanted to his\nservice, \"Praise ye the Lord. Praise, O ye servants of the Lord; praise\nthe name of the Lord. Blessed be the name of the Lord, from this time\nforth and for evermore. From the rising of the sun, unto the going down\nof the same, the Lord's name is to be praised.\"[226] An elegant and\npowerful writer, in a work on Missions, wherein, among other important\ncollateral duties, entire consecration to the missionary enterprise is\nurged by the highest motives, remarks regarding the work in reference to\nMissions, that would seem to have been allotted to the Christian\ncommunities in Britain,--\"But Christianity had marked the island for its\nown. And although its lofty purposes are yet far from being worked out\non us, from that eventful moment to the present, the various parts of\nthe social system have been rising together.\"[227] And in responding to\nthis, may it not be asked, Has there not been, on the part of the\nChurches in these lands and elsewhere, as to kindred objects of\nChristian exertion, especially to the missionary enterprise, an\ninjurious want of solemn Covenant devotedness? Could resolutions to\nprosecute this be embodied so well as in a solemn Covenant engagement\nwith God? In this manner might there not be made arrangements regarding\nmissions, more solemn than has heretofore been attempted? To many causes\nmay the comparative smallness of success that has attended these be\nattributed. But it is little less than certain, that it is on account of\nthe want of that resolute heroic Christian spirit which Covenanting\ncalls forth and embraces, that our missionaries are not even now\ndiffused over all the earth, and our nation is not, by a reflex hallowed\ninfluence, throughout all its extent, as the garden of the Lord.\n\nHence, in conclusion,\n\nNone may be excused for not engaging in Covenanting. Those who perform\nthe duty in secret, are called to discharge it on some occasions in\npublic. To vow in secret, is but partially to do duty. Secret prayer is\nnot a sufficient substitute for that which is public. The doing of duty\nto our neighbour and to ourselves, cannot be reckoned as the fulfilment\nof our obligations to God. And vowing to Him in an individual capacity,\nwill not be accepted for vowing and swearing to Him in a public\nassociate character. Again, those who vow neither in secret nor in\npublic, are called to do both. Is it urged, that it is a dreadful thing\nby the vow or oath to come under obligations that might not be\nfulfilled? It is answered, Is it a fearful thing to do what God\ncommands? What ought to be vowed ought to be fulfilled, whether vowed or\nnot; and if duty be vowed falsely, or not vowed at all, sin is\ncommitted. Is it not a dreadful thing, by refusing to do this duty, to\nrebel against Him who said, \"Vow and pay unto the Lord your God?\" He is\nguilty and degraded who breaks an oath; but low indeed is the moral\nstate of him who, lest he should not perform his obligation, refuses to\nswear. And how wretched is the condition of those who will neither vow\nnor swear, lest they might, as they certainly would, be thereby bound to\nduty! The swearing of an oath is a solemn act. To disregard it, whether\nby refusing to take it when called to it, or by not performing it when\nlawfully taken, is highly criminal and dangerous. The doom of the\nimpenitent and Covenant breaker is awful; but those who do not, in one\nway or other, truly vow to God, have no hope. Refraining from vowing to\nhim, man sustains a character no higher than the wicked who restrain\nprayer before God. It is not the right of any one, according to his\npleasure, to abstain from entering into Covenant with God. It is a duty\nto obey God's law; Covenanting is one of the duties of that law; it is\ntherefore a duty to engage in its performance. No man has a right to\nrefuse to do so. It is our duty to serve God. It is our duty to promise\nto serve him. In certain cases, it is our duty to vow and swear to serve\nhim. What it is our duty to do, it is our duty to engage by Covenant\nwith Him to do. If men neither serve God nor vow to serve him, they are\nchargeable with two classes of sins;--that of disregarding the duty of\nCovenanting with God,--and that of refusing to perform duties, one of\nwhich is the performance of that exercise. If men vow to serve God, but\ndo it not, they greatly sin; being chargeable with an omission of duty,\nin one case at least, they have rebelled. If they do not vow to serve\nGod, whatever may be the nature of their obedience, that, by being\ndeficient as to Covenanting, is imperfect. To hope to be more safe from\ncondemnation by not vowing than by vowing, is to cherish a love to sin,\nand to betray the workings of a heart which regards not how God may be\ndishonoured, provided the sinner can escape with impunity. They who vow\nand swear falsely, or who perform not their oath, are exposed to an\nappalling curse; but dreadful also is the condemnation that hangs over\nthose who vow not, because they do not desire to pay. All who love the\nLord, desire to show to the utmost that they delight to honour him. In\norder to direct and encourage them to do so, he has vouchsafed the\ninstitutions of his house; and among them, the exercise of Covenanting,\nas enjoined on all by his high authority, and engaging the observance of\nhis people, stands acknowledged an Ordinance of God.\n\nFOOTNOTES:\n\n[171] Ps. cxi. 9.\n\n[172] Ps. xcv. 3, 6, 7.\n\n[173] Deut. x. 14, 17, 20.\n\n[174] Ps. xiv. 10, 11.\n\n[175] Mat. x. 32, 33. See also v. 25.\n\n[176] Rom. iv. 9, 10, 11.\n\n[177] 1 Chron. xvi. 13.\n\n[178] 2 Cor. viii. 5.\n\n[179] 1 Thess. i. 9.\n\n[180] Ps. cxvi. 16.\n\n[181] Rev. xvii. 14.\n\n[182] Isa. lv. 3, 4.\n\n[183] Ps. v. 2.\n\n[184] 1 Chron. xxix. 24. Literally, _gave the hand under_.\n\n[185] Jer. vii. 23.\n\n[186] Ps. xxxi. 14.\n\n[187] Exod. iii. 12.\n\n[188] 2 Chron. xxx. 8.\n\n[189] Rom, xii. 1.\n\n[190] Rev. xv. 3.\n\n[191] Col. i. 18.\n\n[192] Mat. xiii. 8-10.\n\n[193] Ezek. xxxvii. 22.\n\n[194] Ezek. xxxvii. 25.\n\n[195] Jos. xxiv. 14-23.\n\n[196] 1 Cor. x. 31.\n\n[197] Ps. xxii. 23-25.\n\n[198] Jer. ii. 31.\n\n[199] Exod. xxiii. 33.\n\n[200] 2 Cor. vi. 14-18.\n\n[201] Deut. xxiii. 22.\n\n[202] Eccles. v. 5.\n\n[203] Deut. vi. 13.\n\n[204] Deut. x. 20.\n\n[205] Jer. iv. 2.\n\n[206] John xxi. 17.\n\n[207] Mat. v. 34-37.\n\n[208] Mat. xxiii. 18-22.\n\n[209] [Hebrew: Ma'oz], a rad. [Hebrew: 'azoz], _firmus fuit_. There is a\nstriking connection between the import of this word, and that of\n[Hebrew: El],--that name of God, which literally means _robur_,\nstrength, and from which comes [Hebrew: alah], _an oath_.\n\n[210] Is. xxvii. 5.\n\n[211] 1 Chron. xvi. 15.\n\n[212] Jer. xi. 9-11.\n\n[213] Jer. xi. 3, 4.\n\n[214] Zeph. i. 4, 6.\n\n[215] Is. xliii. 10.\n\n[216] See the Rev. Dr. William Symington, on \"The Mediatorial Dominion\nof Jesus Christ,\" chap. vii.--a work of acknowledged high merit, which\ncannot, at any time, be too extensively known.\n\n[217] \"Med. Dom.\" chap. viii.\n\n[218] Ps. ii. 10-12. 8.\n\n[219] Ps. lxvii. 3, 4.\n\n[220] 1 Kings viii. 33, 34.\n\n[221] Ps. lxvii. 1, 2.\n\n[222] \"Med. Dom.,\" second edition, pp. 294, 295.\n\n[223] Ps. lxviii. 11. See margin.\n\n[224] 2 Cor. viii. 1-5.\n\n[225] Ps. lxxviii. 5, 6.\n\n[226] Ps. cxiii. 1-3.\n\n[227] \"Great Commission,\" p. 193.\n\n\n\n\nCHAPTER IV.\n\nCOVENANT DUTIES.\n\n\nIt is here proposed to show, that every incumbent duty ought, in\nsuitable circumstances, to be engaged to in the exercise of Covenanting.\nThe law and covenant of God are co-extensive; and what is enjoined in\nthe one is confirmed in the other. The proposals of that Covenant\ninclude its promises and its duties. The former are made and fulfilled\nby its glorious Originator; the latter are enjoined and obligatory on\nman. The duties of that Covenant are God's law; and the demands of the\nlaw are all made in the revelation of the Covenant. It was unlawful for\nthe Israelites to make a Covenant, either with the gods of the heathen,\nor for the purpose of rendering to them any service. In like manner, it\nis still unlawful for any one to make a Covenant either with or for what\nis evil, in such a manner as to give it countenance or support. Of two\nwords in the Greek language, employed each to denote a Covenant, the one\nis applied to the cases where the parties are in some respects on a\nlevel. The other ([Greek: diatheche]) is used where the parties are\nrepresented as in the relations of superiors and inferiors. Its\netymology points out that the conditions of the Covenant were dictated\nin some manner; and the use of it shows, that to have been as the\nissuing of a command. By it is the principal term for Covenant in the\nOld Testament rendered by the Seventy. One example may suffice:--\"Will\nhe make a Covenant ([Hebrew: b'rith], [Greek: diathecheu]) with thee?\nwilt thou take him for a servant for ever?\"[228] The book of the\nCovenant of God, was the book of the law. The curses of the Covenant\nwere written in the book of the law.[229] In that book, too, the\npromises of the Covenant were contained. The statutes and Covenant of\nGod are conjoined, and both are commanded;--the one that they might be\nobeyed, the other, that it might be taken hold upon, and that its duties\ncontained in those statutes might be observed. \"Wherefore the Lord said\nunto Solomon, Forasmuch as this is done of thee, and thou hast not kept\nmy Covenant, and my statutes, which I have commanded thee, I will surely\nrend the kingdom from thee, and will give it to thy servant.\"[230] And\nthat which is made known as the everlasting Covenant, is given as a law.\n\"He hath remembered his covenant for ever, the word which he commanded\nto a thousand generations: which covenant he made with Abraham, and his\noath unto Isaac; and confirmed the same unto Jacob for a law, and to\nIsrael for an everlasting covenant.\"[231]\n\nCovenanting, whether Personal or Social, ought to embrace present and\npermanent duty. The Ten Commandments are of perpetual obligation on all;\nand so is every moral precept included in them. And not less than these,\nis every positive statute which is applicable to this last dispensation.\nBut the words of the Covenant of Grace were written on the tables of the\nCovenant. \"And he wrote upon the tables the words of the covenant, the\nten commandments.\"[232] Hence, every Divine statute, obligatory on men,\nbeing in accordance with the decalogue, or forming a part of it, every\nduty that can be performed, whether at present or afterwards, is\nincumbent, and ought to be engaged to as a Covenant duty. Certain\nobservances, not merely because they were signs of the Covenant of God,\nbut were also duties of it, were denominated a covenant; and their\ncontinuance during an appointed term, was enjoined. And if circumcision\nand the seventh-day sabbath being thus denominated, and commanded for\nspecified periods, were duties of the Covenant, ought not all services,\ndecreed by Divine authority, even as they were, not merely to be\nperformed because enjoined in the Divine law, but also to be preceded by\nsolemn Covenant engagement to discharge them aright? In reference, not\nmerely to one statute of the Divine law, but likewise to each, is\nuttered, therefore, to all in the Church of God, the command which, with\nrespect to the keeping of the second commandment, was delivered to\nIsrael--\"Take heed unto yourselves, lest ye forget the covenant of the\nLord your God, which he made with you.\"[233] And in remembering that the\nsaints vow and endeavour constantly to keep all these commands, thus the\nPsalmist vowed, \"So shall I keep thy law continually for ever and\never.\"[234] And thus the people of God, as a nation of kings and\npriests, chosen, and called, and consecrated, to his service, have the\ncovenant of an everlasting priesthood.\n\nAll that God requires of man, is commanded as the keeping of his\nCovenant. There is no statute of inspiration concerning faith or\npractice, which might not, in innumerable ways, be shown to be included\nin its appointments. All the exhibitions of Divine truth, are\nrepresentations of the provisions and duties of it. And however they may\nbe described in the sacred volume, the statutes ordained for the\nregulation of the conduct of men, embody completely its demands. To\nunfold the dictates of the Divine law, is to present the claims of that\ncovenant; and to endeavour to obey those dictates, is to use means to\nsatisfy these claims.\n\nI. A covenant with God ought to engage all to duties to each one's\nself. The Divine law inculcates upon men, not selfishness, but love to\nthemselves. The evils forbidden therein none should perpetrate, either\non others or on himself. The good to all that is there represented as\ndue, ought to be done not less to the individual who obeys, than to\nothers. In the command, \"Thou shalt love thy neighbour as thyself,\" it\nis implied that men ought to love themselves. Calculated to show at once\nthe duty of all, and the practice of those who fear God, is the\ndeclaration, \"No man ever yet hated his own flesh; but nourisheth and\ncherisheth it, even as the Lord the Church.\"[235] Those who do not make\nuse of all the means which God has appointed for promoting the true\nhappiness of all individually, do not love themselves. Aware of this,\nthe believer, entering into a Covenant engagement with God, vows to\nperform to himself the duties which correspond to his condition. These\nare,\n\nThe cultivation of personal religion. Vowing and swearing to God in\nsecret are a part of this. That, and the other observances of it, are\nincumbent, and behove to be kept; and as they ought to be regarded, they\nought to be promised in covenant. \"I will call upon the Lord, who is\nworthy to be praised.\"[236] Self-examination should be Covenanted. Not\nless was it obligatory to vow that duty than to exhort to the\nperformance of it in these terms, \"Let us search and try our ways, and\nturn again to the Lord.\"[237] Religious meditation should be vowed. \"I\nwill meditate also of all thy work.\"[238] \"I will meditate in thy\nprecepts, and have respect unto thy ways. I will delight myself in thy\nstatutes: I will not forget thy word.\"[239] So should prayer. \"As for\nme, I will call upon God; and the Lord shall save me. Evening, and\nmorning, and at noon, will I pray, and cry aloud; and he shall hear my\nvoice.\"[240] So also should godly fear. \"At midnight I will rise to give\nthanks unto thee, because of thy righteous judgments. I am a companion\nof all them that fear thee, and of them that keep thy precepts.\"[241]\nAnd the glad offering of praise should be vowed. \"I will extol thee, my\nGod, O King; and I will bless thy name for ever and ever. Every day will\nI bless thee, and I will praise thy name for ever and ever.\"[242] In one\nword, to the whole worship of God the soul that clings to His Covenant\nwill cordially bind itself in his dread presence. \"As for me, I will\ncome into thy house in the multitude of thy mercy; and in thy fear will\nI worship toward thy holy temple.\"[243] \"I will praise thee with my\nwhole heart; before the gods will I sing praise unto thee. I will\nworship toward thy holy temple, and praise thy name for thy\nloving-kindness and for thy truth: for thou hast magnified thy word\nabove all thy name.\"[244]\n\nSobriety and temperance. These are to be distinguished from austerities\ndevised by men, and are commanded in the Scriptures. They are maintained\nwhen this world is used so as not to be abused;[245] and are cherished\nwhen the causes of sin are altogether avoided, and its occasions are\nshunned to the utmost limit compatible with duty. Along with other\nexcellencies of character, they are inculcated in the command, \"Ye shall\nbe holy: for I the Lord your God am holy.\" The force of habit alone is\ninsufficient to keep them, at all times, safe from invasion; much less\nis the momentary tumultuous resolution to resume these, that may be made\nby those who have suffered by falling from them. Divine grace alone can\nenable to adhere to them in an acceptable manner. To be distinguished by\nthem is not beneath the resolution of the most free from the corruptions\nof the world. In order to be observed, they must be vowed. Thus, the\nsin that doth most easily beset is to be laid aside; thus, the purity of\nheart and life that adorns the Christian is to be assumed. \"Let not sin\ntherefore reign in your mortal body, that ye should obey it in the lusts\nthereof. Neither yield ye your members as instruments of unrighteousness\nunto sin: but yield yourselves unto God, as those that are alive from\nthe dead, and your members as instruments of righteousness unto\nGod.\"[246]\n\nThe cultivation of the various powers of the soul. When these are\ndirected to good objects, and are wisely employed, they are healthfully\nexpanded, and rendered capable of enlarged application for good. It is\nthe bounden duty of men, gifted with such a precious boon, to improve\nit. \"Keep thy heart with all diligence; for out of it are the issues of\nlife.\" The heart, in the Scriptures, means, in addition to the bodily\norgan known by that name, the soul; the seat of the various affections;\nthe understanding; the seat of the will: and it has attributed to it the\nfunctions of an active, voluntary intelligence, and accordingly, the\nfaculty of conscience approving or reproving, as the case may be. The\ninjunction, \"My son, give me thine heart,\" claims the surrender of all\nthese to God, not in an enfeebled and inactive state, but in their\nutmost; vigour; and demands the promise, by vow, that; they shall be so\ncalled into dutiful operation as that they may become efficient. It is\nobeyed when there are used, the words of the Psalmist's engagement, \"I\nwill love thee, O Lord, my strength.\"[247] It is bowed to where any\nother like noble application of the intellectual or moral faculties is\nvowed; and is honoured when that purity of heart, which cannot be\nattained to without the direction of the exercises thereof to God, is\naspired at in the act of drawing nigh unto him in Covenanting. \"Draw\nnigh to God, and he will draw nigh to you. Cleanse your hands, ye\nsinners; and purify your hearts, ye double-minded.\"[248]\n\nThe proper application of every capacity. Each is given that it may be\nemployed. The gift demands the voluntary use of it for the end intended;\nand the Giver requires that the gift be consecrated to him. By setting\nevery attainment, whether natural or acquired, apart to his service, all\nare called to glorify God with their bodies and spirits, which are his.\nWithout making thus a resolution to serve Him by the legitimate use of\nevery capacity, there cannot fail to be incurred the charge preferred\nagainst some who, either by neglecting the duty of vowing to God, or by\ndisregarding their solemn obligations, voluntarily accepted, had sinned\nso as to have it said of them, \"Their heart was not right with him,\nneither were they steadfast in his covenant.\"[249] The Apostle does not\nmean less than that there should not merely be an acknowledgment of\nincumbent obligations to serve God, but, by the exercise of Covenanting,\na strengthening of engagements to duties specified, when he says,\n\"Therefore, my beloved brethren, be ye steadfast, unmovable, always\nabounding in the work of the Lord, forasmuch as ye know that your labour\nis not in vain in the Lord.\"[250] And the Covenant engagements of those\nfaithful servants who, having improved the talents committed to them by\ntheir Lord, were commended of him, are a pattern for all. Being\nservants, they were engaged by Covenant to obey him. That they should\noccupy till he would come, they had therefore solemnly promised. Others,\nwho are denominated citizens, hated him, and sent a message after him,\nsaying, We will not have this man to reign over us. These had either\nrefused to Covenant to obey him, or had promised to him deceitfully.\nTheir end was destruction. It was not merely because that the faithful\nservants performed the service laid upon them, but because that they had\nengaged to do it, and while others declared their resolution to rebel,\nkept their promise of fidelity, that they were ultimately approved. As\ntheir obedience without their engagement would have been deficient, so\nthe use of every talent committed to man is insufficient without the\nexercise of vowing that use; and equally with the one is the other\nrequired.[251]\n\nAll such vows are widely different from those restraints which have no\nhigher recommendation than human authority. \"Popish monastic vows of\nperpetual single life, professed poverty, and regular obedience, are so\nfar from being degrees of higher perfection, that they are superstitious\nand sinful snares, in which no Christian may entangle himself.\"[252] The\nlatter are countenanced by no class of vows lawfully made, either in Old\nTestament times or in a later period. The vows of the Nazarite were\ndutiful under the former dispensation. There is no good ground for the\nstatement made in reference to that class of vows, that \"they are merely\narbitrary, prior to the making of them.\" Had not Providence, by the\nlight of the word, with a precision not less complete than the tenor of\nany definite precept, dictated the service vowed, it had been unlawful\nto vow it, or to keep the vow. When the vows of the Nazarite were made\nlawfully, their matter was not indifferent. And even as these were\nacceptably made when duty presented itself, vows may be made with\nacceptance still, when duty by whatever means is made manifest. No more\ndid there exist under the former dispensations a class of services that\nmight or might not be performed, than there does under the present. And\nthough there may be no evidence that the things vowed by the Nazarite\nare incumbent in these last times, yet the laws that enjoin the duties\nof vowing and paying, were not less applicable to the observances,\nwhich, on the mistaken ground that they were obligatory only according\nto the will of men, have been improperly denominated \"indifferences,\"\nthan they are to every duty, however exhibited, that is obligatory now.\nIf certain things which may be done by some in given circumstances, but\nnot in others, may be denominated \"indifferent,\" then those things which\nshould be performed only by some in given stations in the Church or in\ncivil society, may be called indifferent too. The manner of\nrepresentation is altogether objectionable. Nothing is indifferent. Men\nmay err in their sentiments concerning duty, and call some things\nindifferent either in regard to time or to matter; others not. But there\nis nothing which ought to be done, that is strictly indifferent. There\nis nothing which men ought to do merely of their own good pleasure. What\nGod makes known, and that alone, should be vowed and performed.\n\nII. Covenanting should engage all to duties to society in general.\nImperative upon all is the command, \"As we have therefore opportunity,\nlet us do good unto all men, especially unto them who are of the\nhousehold of faith.\"[253] The constitution of the various relations of\nhuman society, and the law and varied providential arrangements of the\nMost High--all require that mutual regard for the welfare of one\nanother, should be cherished by all. And as those who love not their\nbrother give no evidence that they love God, so they who fear Him ought\nto manifest their love to Him by using all those means, of which\nCovenanting is one, by which the utmost efficiency for good may be given\nto their resolution to serve the Lord, and to their interest in the\nprosperity of their neighbour. These duties--that ought not merely to\nbe performed but vowed, are owing,\n\nFirst, to Families. The relations of the domestic circle are of Divine\nappointment.[254] To be mutual helpers to one another, husband and wife\nare associated by marriage; and the duties of parents to their children,\nand of these to their parents, are numerous and definite. The common\nobligation of all of them to God, behoves in vowing to Him to be\nacknowledged,--not merely as individuals, but as members of families,\nought all to perform the duty in secret, and in a public social\ncapacity. \"At the same time, saith the Lord, will I be the God of all\nthe families of Israel, and they shall be my people.\"[255] Each member\nof a family in secret ought to Covenant as a member of the family with\nGod, and the whole family on warranted occasions of public solemn\nCovenanting, even though there might be no more associated in the\nservice than themselves, ought to engage to duties not merely to others,\nbut to themselves in their domestic capacity. The wrath of God is\nthreatened on those families which, not calling on the name of God, do\nnot vow to Him. \"Pour out thy fury upon the heathen that know thee not,\nand upon the families that call not on thy name.\"[256] Noah and his\nfamily in their associate capacity Covenanted with God. And by their\nfamilies did Israel in the land of Moab, taking hold upon his Covenant,\npresent themselves before him.[257] In the marriage covenant husband and\nwife bind themselves in the presence of God to the duties of that\nrelation. But though that engagement may not be repeated, these are\ncalled on suitable occasions to vow the performance of definite duties\nthat may be incumbent upon them in their associate capacity. Submission\nto one another in the fear of the Lord, which is manifested in the\nservice of vowing to him, is inculcated upon them. \"Submitting\nyourselves to one another in the fear of God. Wives, submit yourselves\nunto your own husbands, as unto the Lord.\" \"Husbands, love your wives,\neven as Christ also loved the Church, and gave himself for it.\"[258] And\nto support, and govern, and bring up their families in the nurture and\nadmonition of the Lord, is incumbent on them, and ought to be the\nsubject of solemn vows. The children of believing parents are the\nLord's. \"Children are an heritage of the Lord.\" They are his gift. In\nthem he possesses a Covenant right. He has his eye upon them for good.\nThey ought to be set apart to himself. In baptism they are dedicated to\nhim; and even as the reception of any other gift of God, brings under an\nobligation not merely to improve it for his service, but also to vow to\ndo so; the inheritance of children demands that solemn Covenant\nengagements in reference to them, should be habitually made to the Most\nHigh. The people of Israel Covenanted to obey the command,--\"These words\nwhich I command thee this day, shall be in thine heart: and thou shalt\nteach them diligently unto thy children.\"[259] And the following words\nof the Psalmist, speaking the language at once of inspiration and of\nbelievers, must be considered both as a promise and a vow which should\nbe adopted by all. \"I will open my mouth in a parable, I will utter dark\nsayings of old; which we have heard and known, and our fathers have told\nus. We will not hide them from their children, showing to the generation\nto come, the praises of the Lord, and his strength, and his wonderful\nwork, that he hath done. For he established a testimony in Jacob, and\nappointed a law in Israel, which he commanded our fathers, that they\nshould make them known to their children; that the generation to\ncome might know them, even the children which should be born, who\nshould arise and declare them to their children: that they might set\ntheir hope in God, and not forget the works of God, but keep his\ncommandments.\"[260] Not less than the performance of the duties of\nparents to their children ought the obedience of children to their\nparents or guardians to be Covenanted. When the duties of the moral law\nare promised in covenant, these are vowed. The performance of the duties\nof the fifth commandment is due to parents. That and the service of\nvowing to discharge these duties all owe to God. Obedience to parents\n_in_ the Lord cannot be fully performed without the resolution to render\nit solemnly expressed to the Lord. In one word, the various duties to\none another obligatory on members of families ought to be performed, by\nbeing specially Covenanted, _in_ and _to_ the Lord. \"Whatsoever ye do,\ndo it heartily, as to the Lord, and not unto men.\"[261] What a\nblessedness would reign in families, were they thus consecrated to the\nLord! Then love in the midst of them would not be an impulse that might\nbe neutralised by selfishness or any other evil propensity, but a flame\nkindled and sustained by the grace of God, and diffusing an influence\nfor lasting good; fanned by every fresh breath of Divine influence drawn\nin by the soul living on the provision of God's covenant, sanctified by\nthe word and prayer--including the solemn vow, intense as the flame on\nGod's altar kindled from above, holy because from the Holy Spirit of\npromise, it would go out on the members of the hallowed circle, subduing\nas the power of an ever active principle, ennobling as all the gifts of\nGod, and as the bond of a glorious union, that may not be broken in\nlife, beyond the dissolving power of death, to survive to eternity.\n\nSecondly, to civil communities. \"Honour all men,\"[262] is an injunction\nimperative on all. It includes that the duties owing to all in their\nvarious relations, should be discharged because of God's appointment.\nMasters should honour their servants by recognising the just claims\nwhich these have upon them. Servants should honour their masters by\nshowing that respect, and rendering that obedience, which they owe to\nthem. Rulers should honour their subjects, by recognising them as the\nchannel through which in the providence of God their just title to reign\nwas transmitted, and by acting towards them as in possession of rights\ncommitted to them by the Moral Governor of the universe, which rulers\ndeputed by him are bound to acknowledge and preserve entire. And nations\nare called to honour lawful civil rulers by rendering to them all that\nhomage and subjection which is consistent with the dictates of the\nDivine law; and all should honour all men by vowing to perform the\nduties owing to them. If men do not vow unto God in a secret and in a\npublic manner to fulfil to the various lawful civil communities with\nwhich they may be connected, their obligations, by reckoning those as\nunworthy of the solemn promise to God to obey them, they do not honour\nthem, and thus by disobeying His command, they dishonour God. The duties\nof masters and servants to one another, are duties which each\nrespectively owe to Christ. \"Servants, be obedient to them that are your\nmasters according to the flesh, with fear and trembling, in singleness\nof your heart, as unto Christ; not with eye-service, as men-pleasers;\nbut as the servants of Christ, doing the will of God from the heart;\nwith good-will, doing service, as to the Lord, and not to men; knowing\nthat whatsoever good thing any man doeth, the same shall he receive of\nthe Lord, whether he be bond or free. And, ye masters, do the same\nthings unto them, forbearing threatening: knowing that your Master also\nis in heaven; neither is there respect of persons with him.\"[263] And if\none duty to Christ ought to be vowed, ought not all, and consequently\nthose? A master and his servant by promises come under mutual\nobligations to one another. And seeing that God has made promises to\nmen, and at the same time enjoined duties, ought not they to accept of\nthese promises, and engage to perform these duties? And if at all, why\nnot in special deliberate solemn Covenanting? Equally therefore, with\nevery other class of duties to which men should engage, should the\nrespective duties of masters and servants to one another be vowed to\nGod, as obedience to the Lord Jesus Christ. The duties of lawful civil\ngovernors and of the people under them owing by these classes\nrespectively to one another ought to be vowed. They are duties to God.\n\"God is the King of all the earth.\"[264] They are therefore included in\nthe oath of allegiance which both kings and subjects ought to swear to\nHim. The people of Israel set an example in this, which should be\nimitated in these and all succeeding times. \"Jehoiada made a covenant\nbetween the Lord and the king and the people, that they should be the\nLord's people; between the king also and the people.\"[265] If a civil\nconstitution be according to the word of God, if the rulers who carry\nits ordinance into effect be men fearing God and hating covetousness,\nand if they dispense in a righteous manner its just laws, obedience is\ndue by the people, and ought to be vowed to God. \"Submit yourselves to\nevery ordinance of man for the Lord's sake: whether it be to the king,\nas supreme; or unto governors, as unto them that are sent by him for the\npunishment of evil-doers, and for the praise of them that do\nwell.\"[266] That cannot be done completely for the Lord's sake, which is\nnot vowed to him. Whatever is done for His sake, is done in obedience to\nHim, as having required the discharge of duty and solemn engagements to\nhimself to perform it. And, what kings and others in power in civil\nsociety ought to swear to the people, and in joining with their people\non occasions of public Covenanting, ought to vow and swear to the Lord,\nis to rule according to the law of Christ. What was addressed to Joshua\nconcerning the books written by Moses is, in reference to all the\nprecepts of God's law permanently obligatory, applicable to all who\nrule. \"This book of the law shall not depart out of thy mouth; but thou\nshalt meditate therein day and night, that thou mayest observe to do\naccording to all that is written therein: for then thou shalt make thy\nway prosperous, and then thou shalt have good success. Have I not\ncommanded thee?\"[267] And lawful civil rulers are represented as the\nministers of God, and consequently as acting in the capacity of\nservants, voluntarily devoted to His service, not merely in their\npersonal, but also in their public character. \"For rulers are not a\nterror to good works, but to the evil. Wilt thou then not be afraid of\nthe power? do that which is good, and thou shalt have praise of the\nsame: for he is the _minister_ of God to thee for good. But if thou do\nthat which is evil, be afraid; for he beareth not the sword in vain: for\nhe is the minister of God, a revenger to execute wrath upon him that\ndoeth evil.\"[268]\n\nIt is the duty of the civil magistrate to legislate against all evil\ndenounced in the Scriptures. He may not assume to himself the authority\nof sitting lord over the consciences of men, nor legislate where no\nhuman law ought to extend; but he ought to forbid all vice and impiety,\nand encourage every excellence. He should not consider himself to be\ncalled upon to prohibit only some practices clearly evinced to be\nsinful. He is called to interpose his authority, on behalf of civil\nsociety, against those who invade its just rights; but is not at at\nliberty to disregard, in his administration, what man owes to God. While\nhe should enforce the observation of the duties of the second table of\nthe law, he ought to inculcate the observance of those of the first. For\nthe suppression of evil human laws requires penal sanctions; these\npenalties also must be regulated by the word of God; and, in inflicting\nthem, the Divine will be consulted in opposition to the vague or biassed\njudgment of man. Nor must the supposed comparatively innoxious effect of\nany evil upon civil society ever lead to wink at or slightly punish it,\nif branded with the mark of Divine displeasure, and threatened with\nawful vengeance. The protection due by a civil government to the people\nunder it is extensive and varied. To its care natural, and civil, and\nreligious rights all belong. Besides preserving external peace and\nconcord, administering justice, defending and encouraging such as are\nand do good, the civil magistrate should be found promoting the\ninterests of true religion; not by dictating to the Church of God, or\nlegislating in it, but by countenancing with his civil sanction all its\nordinances, by exerting his influence in her outward support and defence\nagainst all external enemies, and by keeping from places of power and\ntrust in the nation all hostile to her interests. He should employ his\npower on its behalf; and not on any account should the principle of\nexpediency in any cases, whether of legislation or jurisprudence, be\nadopted to give scope to measures denounced in the word of God.\n\nThe people, both in regard to the choice of rulers and to obedience to\nthem, have important duties to perform. As to the first--between the\ncharacter of a law and the qualifications of those who dispense it,\nthere ought obviously to be an intimate correspondence. Of no law,\nhowever excellent, could the benefits be extended, were individuals\neither ignorant of its nature or opposed to its precepts engaged in its\nadministration. While an irreligious or immoral governor would pervert\nthe course of justice in the administration of laws truly excellent, he\nwould be utterly incompetent to the improvement of those that might be\ndefective. The acts of the best of civil governments--even those founded\nupon the statutes of Divine truth--from the very nature of society,\nrequire frequently to be modified. And, since the modelling and increase\nof laws, as well as their dispensation, are very much dependent upon the\nagency of rulers, how important would it be to have supreme and\nsubordinate authority committed to those who, having learned from the\nsource of all true wisdom, and having been rightly impressed with the\ngreat responsibility connected with the situation of those who, by the\nauthority of God, judge between man and man, and legislate for his\ndeclarative glory, alone are fitted to bear rule over mankind! Every\nhuman system is liable to change for the better or worse. To admit then\ninto the councils of a nation, or to the administration of its laws, men\nopposed to their salutary spirit, would be not merely to show no regard\nfor its welfare, but to employ means for its destruction. Those who\nsuppose that the votaries of false religions, and error of whatever\nkind, however liberal might be their professions, would pay respect to\ninstitutions favourable to truth, are ignorant of that unholy zeal with\nwhich the abettors of delusive systems, carry into effect their designs.\nAnd they who would imagine that men, uninfluenced by any moral or\nreligious feeling, would promote in their administration the\ndistribution of justice, are sufficiently blinded to conceive that error\nis equally with truth worthy of support, or that false systems are\nunproductive of evil. Different from the sentiments of such were those\nwhich dictated the advice of Jethro, delivered in critical circumstances\nto the Hebrew lawgiver. \"Moreover,\" said that wise adviser to Moses,\n\"moreover, thou shalt provide out of all the people able men, such as\nfear God, men of truth, hating covetousness, and place such over them,\nto be rulers of thousands, and rulers of hundreds, rulers of fifties,\nand rulers of tens: and let them judge the people at all seasons: and it\nshall be, that every great matter they shall bring unto thee, but every\nsmall matter they shall judge.\"[269] And with that advice, which from\nits adoption would appear to have been confirmed by a Divine warrant,\nharmonize the words of David, \"The God of Israel said, the Rock of\nIsrael spake to me. He that ruleth over men must be just, ruling in the\nfear of God.\"[270] If it is an abomination for kings to commit\nwickedness, and if the throne be established in righteousness, can that\nnation be prosperous in which the wicked walk on every side, the vilest\nmen being exalted? \"Shall the throne of iniquity have fellowship with\nthee, which frameth mischief by a law?\"[271] In regard to the choice of\nrulers, the duty of a people enlightened with the knowledge of Divine\ntruth, is clear and plain. When the qualities demanded by the law of God\nare not possessed, no right to rule, on the footing that ancestors, in\nthe providence of God, had reigned, or on any other ground, can be\nclaimed. Like that of wealth, the possession of power depends solely\nupon the sovereign will of God: even just rulers, without the express\npromise of God, have no reason to expect that their power will be\ncontinued exclusively to their families. The distribution of the gifts\nof God is sovereign; and when because of sin, in chastisement or\njudgment, He leads to the transference of royal dignities from one house\nto another, the claims of hereditary or other privilege will be of\nlittle avail. On no account can a people who yield subjection to the\nKing of Zion and the Lord of all, commit into the hands of men,\nunqualified by irreligion or otherwise, the reins of a government\nframed, as each ought to be, according to the standards of Divine truth.\nAlthough, as after the invasion of property, when sometimes time appears\nto give a right to possession, the usurpation of royal prerogatives, in\nthe course of years, by a degraded and servile people, may be not merely\nsubmitted to, but acknowledged as lawful; yet, as the thief or the\nrobber, though his heirs to the third and fourth generation may possess\nthe fruits of his spoil, cannot fail to stand chargeable with crime\nbefore God's throne, so the ruler, whose throne is founded on iniquity,\nor ascended through cruelty or injustice, though millions applaud his\ngovernment and confirm to his descendants the power that may be unjustly\nclaimed by him, cannot, but in the eye of the Eternal, be viewed as a\nusurper. And concerning those who submit willingly to his authority, the\nLord will say, \"They set up kings, but not by me; they have made\nprinces, and I knew it not.\"[272] Next, as to the obedience which a\npeople owe to their civil rulers. The nature and extent thereof are\ndefined in the word of God. To the law of God, all mankind are under\npermanent obligations; and all, in their peculiar relations, are bound\nto render obedience to those rulers who are vested with authority from\nHim. Between rulers and the people under them, the compact ought to be\nmutual and voluntary; and wherever a just title to sovereign power can\nbe shown, there obedience can be claimed. For the government of mankind\nin things civil, God has been pleased to appoint the ordinance of\nmagistracy; and He himself, in his providence, calls to the exercise of\nits supreme and subordinate functions. This call is addressed through\nthe people, who alone possess the right to raise to power and trust over\nthem those possessed of qualifications for office. When the attainments\nof those chosen to rule accord in some measure with the requirements of\nthe Divine law, the power communicated is of Divine authority, and\nobedience as unto God is due by the people; but when the compact between\nthe ruler and the people is opposed to the doctrines of Divine truth,\nthere is no obligation upon either party. Both are chargeable with sin\nfor entering into their engagements; but the people are free from their\npromised allegiance, and the ruler is destitute of authority. This we\nmay say in general, without condescending upon the precise limits,\ntransgressing which, power on the one hand is null and void, and\nobedience on the other is not obligatory; or, inquiring what in systems\nof government, partly good and partly evil, is essential to their\nauthority. We can conceive of some civil governments as originating from\nthe obscure intimations of the light of nature concerning sin and duty,\nand as under the superintendence of men possessed of qualities\ncompatible with the views of those whom they rule over or govern. Here\nthe compact, though very imperfect, would be mutual and consistent, and\nthe duties recognised by each party completely obligatory on both. An\nincrease of knowledge, however, would demand reformation; and so far as\nsuch would not be attempted when manifestly necessary, so far would the\nlaw of God be disregarded, and so far would the government be opposed to\nHis authority. Kings and others in power are required, as the light of\nduty breaks in upon them, to conform their public procedure to its\nexhibitions; and the people under their dominion are called to obey. If\nreformation, however, begin not with those in possession of power,\nsubjects, perceiving its necessity, are not warranted to abstain from\nattempting it. Those attempts, however, should be of such a character as\nnot to endanger, unnecessarily, the peace of communities. The duty of\nrulers should be perseveringly set before them, and the minds of all\nassiduously called to reflection. And while obedience should be given to\nno unjust law, and no recognition of any unlawful institution should be\nmade, the utmost care should be taken to bring all to a sense of\nobligation, so that, if possible, there might be averted the crisis when\nthe voice of a people, enlightened by Divine truth, having been\naltogether disregarded, there ought to be taken the final step of\nexpelling from the seat of power those who, by contemning alike the law\nof God and the sentiments of their subjects, declare themselves unworthy\nof supreme authority. But to rulers possessed of scriptural\nqualifications, cordial obedience is due. \"Let every soul be subject to\nthe higher powers.\"[273] Also, in the acknowledgment of their lawful\nauthority, that their persons may be blessed, their governments may be\nestablished, and prosperity may distinguish their reign, prayer must be\nmade to God on their behalf. \"I exhort therefore, that, first of all,\nsupplications, prayers, intercessions, and giving of thanks, be made for\nall men; for kings, and for all that are in authority; that we may lead\na quiet and peaceable life in all godliness and honesty.\"[274] And\nwhilst, agreeably to the injunction, \"Honour the king,\" respect, far\ntranscending that homage which evaporates in hacknied expressions of\nloyalty employed in reference to majesty, is due, the defence and\nsupport of rulers in the due exercise of their power--a support even\nextended to the making of every lawful sacrifice on behalf of the\ninterests of truth and righteousness, devolves on all placed under a\nChristian government. And in order that such subjection be properly\nmaintained, a salutary fear, not merely of the wrath of man, but of the\nwrath of God, and a conscientious regard to duty, must be cherished.\n\"Wherefore ye must needs be subject, not only for wrath, but also for\nconscience' sake.\"[275] When the fear of the sanction annexed to the\ntransgression of any law is the only motive to obedience, that obedience\ncannot be genuine. Not merely the lower, but also the higher principles\nof our nature, must lead to that course of conduct which is estimable in\nthe sight of men, and what is more important by far, acceptable to God.\nThe moral being whom the fear of punishment alone would deter from doing\nevil, by threats would be equally hindered, and perhaps more so, from\ndoing good. And he whom a sense of duty would not urge to right conduct,\nwould not always be led to it by a view of the consequences resulting\nfrom doing evil. They who love the law of God will obey it, because of\nhis holy will; and his authority will be recognised in the commands of\nthose who rule for him, according to its manifestation, not less than in\nthe express dictates of his word. All the institutions of God, and all\nthe means which he has appointed for the promotion of his own glory and\nfor the good of men, are dear to his people; and while they seek to\ndeclare the glory of God, and endeavour to promote the best interests of\nmen, at once they will fear and hate to sin.\n\nThe people of God, however, have not always, nay have seldom, in His\nprovidence, been privileged to live under civil governments, sanctioned\nby His high authority. In their unfavourable circumstances how ought\nthey to conduct themselves towards those who rule over them? Ought they\nto join themselves with the people of the lands wherein they dwell, in\nsupporting thrones of iniquity? or, are they to uphold the authority of\nthose who rule not for God? Since the enjoyment of outward\nprivileges--such as the protection of life and character, and property,\nbrings under obligations, which may be acknowledged, without the\nrecognition of any attribute of a government, nay even with a dissent\nfrom its enactments and constitution of evil, these obligations, in\nliving at peace with all men, in giving scope wisely and consistently to\nevery good law, and in the paying of dues lawful in themselves, they\nought to acknowledge; even in cases where the imposts of such a\ngovernment are so combined, as that it may be difficult or impossible to\ndistinguish between what is required for lawful, and what for unlawful\npurposes, within certain limits, they will not withhold their\ncontributions, but protest against the sinful uses to which the revenues\nof the nation may be put. But when, by direct contribution or otherwise,\nthey are required to support or countenance measures palpably sinful, or\nto give a pledge of loyalty by oath, or otherwise, to systems immoral or\nunscriptural, accounting it better to obey God rather than men, this\nthey ought at all hazards to refuse. And when privileges, ensnaring in\ntheir nature, and in the acceptance of which is implied an\nacknowledgment of such governments,[276] are held out to them,\nreflecting that the oaths sworn and the various other public actions\nperformed by the representatives of the people, are accepted in the name\nof the one and the other, and are attributable to both, and that those\nwho bear rule, are in general viewed as pledged to promote the system\nfor which they act, these they ought conscientiously to\nreject;[277]--pondering the question addressed to\nJehoshaphat,--\"Shouldest thou help the ungodly, and love them that hate\nthe Lord?\"[278] To systems of government, therefore, under which the\nunlawful authority of the rulers is homologated by the servile\nacquiescence of a majority of the people, a minority are not bound to\nyield subjection. The laws of a nation, only when accordant with the\nstatutes of the Eternal, confer obligation; and no acts of men can annul\nthe demands of statutes formed according to His word, and consequently\nderiving their authority from Him. When will Zion be built up if her\nchildren testify not against the principle of those rulers who, divided\nas to means, but united in design, assail, as it were, with axes and\nhammers the institutions of religion, like the carved work of God's\nsanctuary, and defile the same by attempting to cast them to the ground?\nLet the voice of a distinct testimony for the prerogatives of Messiah\nthe Prince, be resolutely lifted up. And though it would not, nay could\nnot, in many cases be faithfully uttered in the councils of a nation,\nnor amid the shouts of many who, praising civil power, and a Church so\ndegraded as to act as its creature, cry out in the spirit of the men of\nEphesus, who said, \"Great is Diana of the Ephesians,\" would for a time\nbe not much heard through some portions of the land: yet by the blessing\nof God it would be the means of exhibiting the nature of true\nreformation, and, if accompanied by uprightness of deportment, would be\nproductive of benefits that should be enjoyed, when the works of the\nabettors of tyranny would have for ever perished.\n\nRulers greatly miscalculate when they reckon as obedience the apparent\nsubmission which without hypocrisy is given to their laws, by those who\ndeny their power to legislate to be of Divine authority. That quiescence\npossesses neither of the features which together constitute an act an\noffering of genuine obedience. It proceeds neither from wrath, that is,\nfrom the fear of their wrath, nor from a conscientious sense of\nobligation to obey them. To do what unqualified rulers command, is one\nthing; to do that from a regard to their pretended authority may be\nanother. The sentiment is wrong, that a thing may be done for wrath,\nwhich cannot be done for conscience' sake. The acts done under\nincompetent rulers, by those who disapprove of their claims, come from\nneither. Their observance of good laws administered by such rulers, is\nnot maintained either from a dread of the power of those to inflict a\npenalty, or from an approving regard of their claims to authority, but\nproceeds from the fear of the wrath of God, and from conscience of duty\nto Him. Wicked commands cannot be obeyed at all. An act performed for\nwrath, is not lawfully done if not done for conscience' sake also; and\nno service that men do under an unlawful government should proceed from\neither of these, in reference to those in power. Such rulers act as if\nthe doing of what they require were obedience to them; but, when their\ndemands are lawful in themselves, the performance of them should neither\nbe made nor received as obedience to them, but rendered as service to\nGod: when they are unlawful, they should be wholly disregarded.\n\nThe doctrine is evil, that so long as _any_ law exists, it ought to be\nobeyed. If a law be good, what it requires ought certainly to be done.\nBut though rulers demand obedience to every existing law, whether it be\ngood or bad, yet when they give effect to those that are bad, they are\nchargeable with crime, and the people who yield are culpable. It is\ntrue, that bad laws should be changed: but most erroneous, that till\nthey be regularly removed they should be obeyed. \"It is criminal\nvoluntarily to support, _for a single hour_, laws which are immoral,\nunscriptural, and anti-christian; and an oath promising such support\ncannot but be sinful. It is a grievous error to maintain, that it is a\nduty to obey and support any law, however wicked, so long as it remains\nin the statute-book. There is a law above all the laws of men, the\nauthority of which remains for ever unchangeable; and when any _human\nlaws_ are in opposition to the _divine_, it is our duty to obey God\nrather than man. Laws framed by men in opposition to the will of God,\nought to receive no countenance or support, in any form whatever, from\nthe followers of the Lamb.\"[279] There is the same reason for\ndiscontinuing to obey a bad law as there is for annulling it and\nsubstituting for it a better. Difficulties that might arise in\nconsequence of a people refusing to obey an evil law before its\nabolition, afford no reason why it should be observed till removed in\nwhat is termed a constitutional way, but are chargeable on those who\nmade it and gave it scope.\n\nTo promote the real welfare of the civil communities to which they\nbelong, is the duty of all. Those who wink at the evils connected with\nthem do not do so. Those who obey their unjust laws do not do so. Those\nwho do not take means to reform them do not do so. Those who would seek\nto overthrow their good institutions are malignant enemies not merely of\ntheir country, but also of all mankind. Those who, from revenge, or\nenvy, or selfishness, or any other evil principle, or all combined,\nwould attempt to change their institutions, are the bane of society, and\na curse to their race. Only those who fear God are the true friends of\ncivil society. Those are called, and feel urged, in greater or less\nmeasure according to their attainments, to many varied duties, all of\nwhich tend to the one end of improving it. The diffusion of information\nregarding, the scriptural constitution of civil society, the duties of\nall ranks within it to God and to one another, the qualifications of\nrulers, and the obligation of the law of Christ in regard to all its\nconcerns; the protection of its good institutions at once from the\neffects of tyranny and anarchy, whether from within or from without; the\nresistance of its laws that may be in opposition to the revealed will of\nGod, and consequently to the best interests of the community; the\nreformation of its institutions that are evil, but that may be improved,\nand the destruction of those that are essentially corrupt; the adoption\nof new measures suited to the progress of the development, physical,\nintellectual, moral, and religious, of the society; and above all, the\ncountenance and support of the Church of God in the enjoyment of all her\nprivileges; are objects claiming the devoted attention of every one who\nhas the least claim to be considered a worthy member of civil society,\nand which, from the very nature of society, according to the law of God,\nare incumbent on every one who enjoys its privileges.\n\nTo classes of men of whatever kind. Every one ought to promote the\nwelfare of his neighbour. \"Am I my brother's keeper?\" is, in every age,\nthe motto only of the murderer. The wretchedness or guilt of our\nneighbour ought not to repel us from, but rather to attract us to him,\nto alleviate his sufferings, or administer admonition, or give\ndirection, or encouragement, or assistance, of whatever nature. From\nthose who are members of evil confederations we should not be kept back,\nbut, while avoiding the means of temptation to sin, be led to urge them\nto dissociate themselves from societies that would lead them to ruin,\nand to connect with others that tend to happiness and peace and honour.\nThe ignorant we ought to instruct and endeavour to reform; the\nirreligious we ought to warn, and, in a spirit of true compassion, to\nuse means to turn from the error of his way; and the obstinately wicked\nwe ought to mourn over, and beseech to seek unto God. \"He which\nconverteth the sinner from the error of his way shall save a soul from\ndeath, and shall hide a multitude of sins.\"[280] And our enemies we\nought to forgive, and by kindness seek to reclaim. To the good we should\nbe drawn, not merely for our own advantage, but for theirs. Their\nexcellencies we ought to imitate, and to endeavour, if possible, to\nincrease and render more effective; and their society, in order to the\nadvancement of the interests of truth, we should cultivate. To the\nintelligent and wise we should be drawn, that we may be wise, and their\ninfluence for good may be reflected back to the utmost, even though in\nmeasure small, upon themselves; and to the religious, that, encouraged\nin prosecuting the way to the eternal inheritance, they may have, in\nincreasing measure, the happiness of being accompanied and followed by\nmany who will be helpers of their joy. \"As we have therefore\nopportunity, let us do good unto all men, especially unto them who are\nof the household of faith.\"[281]\n\nThese various duties of the members of civil society are proper matter\nof solemn Covenant engagement. That they have but little entered into\nvows on the part of many who have bound themselves to other services,\nalso required, is no reason why they should not be Covenanted. That they\nare enjoined in the law of Christ, obedience to which is the keeping of\nGod's Covenant, is the reason why they should be distinctly described,\nand introduced into secret and public social solemn vows.\n\nThirdly, to the Church of Christ. These are of high importance; by the\nauthority of God they are inculcated, and to the highest of all ends\nthey directly tend. Not enjoined by the authority of man, even deputed\nto him from above, but by Christ himself, they bind the conscience by a\nbond that men could neither have imposed nor relaxed. They are vowed in\nBaptism, engaged to in the Lord's Supper, and ought to be the matter of\nsolemn engagements of an explicit public nature. These are,--\n\nTo abide by all the ordinances of Divine grace. These are the\nappointment of the Redeemer, and tend to the good of his Church. The\nrelations of the members of the Church to one another, originating in\nhis sovereign appointment, call them to these special duties to one\nanother; and his explicit commands give definiteness to their\nobligations. To wait on these ordinances, is at once a duty to God and\nto his Church. To keep the Sabbath, to celebrate the sacraments, to hear\nand preach the gospel, to engage in the reading of the word of God, and\nin praise and prayer, to make and keep secret and social vows, to\nassociate with his people, and to attend to whatever observances of\ndiscipline he has made known, are indispensable services. \"I am like a\ngreen olive-tree in the house of God: I trust in the mercy of God for\never and ever. I will praise thee for ever, because thou hast done it:\nand I will wait on thy name; for it is good before thy saints.\"[282]\n\nTo support the ordinances of religion where they are enjoyed. The Lord\ngave to ancient Israel the institutions of his house as a trust. \"Who\nare Israelites; to whom pertaineth the adoption, and the glory, and the\ncovenants, and the giving of the law, and the service of God, and the\npromises.\"[283] And to all his people he has given the promise of a\nheart to observe his statutes for their own good, and the good of their\nchildren. \"And they shall be my people, and I will be their God; and I\nwill give them one heart, and one way, that they may fear me for ever,\nfor the good of them, and of their children after them.\"[284] Even the\npromise of outward support to the ordinances of religion, should enter\ninto solemn vows. It is by the contributions of the people of God that\nthese are to be continued. For offering to Him the lame and the blind,\nthe Lord was displeased with Israel; but his blessing was promised to\nthose who devoted liberally of their substance to Him. \"Will a man rob\nGod? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In\ntithes and offerings. Ye are cursed with a curse: for ye have robbed me,\neven this whole nation. Bring ye all the tithes into the storehouse,\nthat there may be meat in mine house, and prove me now herewith, saith\nthe Lord of hosts, if I will not open you the windows of heaven, and\npour you out a blessing, that there shall not be room enough to receive\nit.\"[285]\n\nTo maintain the rights and privileges of the Church. These are a part of\nthe charge committed to her by her Head; but they are also an\ninheritance which her members are bound by their relation to her to\npreserve and transmit. Against two classes of enemies, in particular, it\nis necessary to defend these. The abettors of corrupt systems of\nreligion, by weapons of every character, assail them. These claiming for\ncommunities that were once distinguished by the truth, but who have\ngreatly, or nearly altogether relinquished it, the character of the true\nChurch of God, are not scrupulous to represent societies that do hold\nthe Head as not entitled to the Church's immunities; and consequently at\nonce they tyrannically attempt to blind men, and to prevent them from\nuniting with those who have the light among them. Against such, as cruel\nand tyrannical usurpers who would bring the Church of God into bondage,\nand deny that her privileges are valid, those who are in her communion\nare called to testify. Prelacy and Popery are both corrupt systems,\nthough not equally. Both claim for those who adhere to them the\ncharacter of being the only members of the true Church. Both deny that\nany in societies not in communion with them, have a right to be reckoned\nthe ministers of religion, or to dispense any of its ordinances. Both\nhaving attempted to rob the Church of Christ of her privileges, the\nlatter consummates the impiety of one who sitteth in the temple of God,\nshowing himself that he is God; and the former, by giving to an earthly\nmonarch the place over His Church which belongs to Christ alone, being\nan accomplice in crime, approves. Against these systems, that the\nblinded who are attached to them may be delivered from their bondage,\nthat the truly pious who are within them may be brought out of them, and\nthat their invasions of the privileges of those who hold the truth may\nbe limited, the rights of God's people behove to be held forth by\ntestimony and maintained. A regard to the claims of the house of God on\neach of its members, should lead to the duty; and, in consequence of\nengagements by vow and oath, that should be performed. But next--many\ncivil rulers form another class which exacts upon the privileges of the\nChurch. Assuming for civil authority a supreme power over all causes,\necclesiastical and civil, they practically attempt to deny to the Church\nof Christ her privileges,--those rights which no mere civil society is\ncompetent to sustain, which the Lord himself purchased for and bestowed\nupon her, which she is bound by her allegiance to Him to keep entire and\nperpetuate, which she is destined to use for extensive good in the\npromotion of true religion, for which she is answerable to Him alone,\nwhich the rulers of this world--which no creature can give or take away,\nwhich her Lord will conserve, even to the overthrow of every\nsystem--whether civil or ecclesiastical, that will persevere to dispute\nthem or use means to wrest them from her hands; and thus they give\noccasion to her members, in virtue of their communion with one another\nand common obligations to Christ, to testify by oath and otherwise\nagainst their pretensions as, rebellion against Him, and injustice and\ntyranny to the society of which He alone is the Head.\n\nTo unite the various Churches of Christ. That these will be incorporated\nin millennial times, we have reason to believe. That different Churches\nhave been brought into one, is matter of history. That the Lord in his\nprovidence has overruled outward circumstances for associating his\npeople, in order that they might act for Him, is a truth worthy of\ncareful consideration. On the ground that the illuminating and\nsanctifying agency of God's Spirit is altogether independent of the\ncondition of men, we are forced to conclude, that many who by reason of\nthe imperfections of the human heart have heretofore been but little\ndisposed to make joint efforts on behalf of religion, may by means other\nthan those of outward distresses, or along with these, be brought to\nco-operate, if not ultimately to incorporate, with one another, toward\nthe high end contemplated in common by them. It is good to maintain\nsound views of the declarations of the word of God. It is proper to\nexamine others. It is good for all to endeavour rightly to apprehend the\nsentiments of those who may differ from them in opinion concerning\nDivine truth; and necessary to exhibit such sentiments in their true\ncharacter. It is desirable that mutual communications regarding the\ntruth should be interchanged among those who desire, but are unable yet\nto see eye to eye; and to be greatly wished, that all such, in what\nmeasure and manner is competent to them, would strengthen each other's\nhands to give diffusion to their common views. The different communities\nof the Church should not stand in intrenchments inaccessible to each\nother. They are each a place of greater or less strength raised for\ndefence, not against the others, but against a common foe. They cannot\nyet hold free communion; but various means of communication may be\nemployed by them, without laying themselves open to the inroads of\nenemies. By encouraging some kinds of intercourse among themselves, they\nwould not expose themselves to any assault, but secure, or rather alter\nfor good, their positions. In order to the overthrow of the enemy,\nwithout giving him inadvertently even an inch of advantage, mutual aids\nmight be communicated among them. Were proper means taken, their various\npositions, by being subjected to improvements, might ultimately come to\nbe one system, within the lines of which no enemy would penetrate, and\nall whose parts acting in concert would present the reality of an\noutward Zion--emblem of that which is spiritual, fortified with walls\nand bulwarks. So long as there are even two communities of the people of\nChrist, whose sentiments regarding various things are not in harmony, so\nlong is a loud call addressed to all who fear Him, to take means to lead\nto unity, and to come under common solemn obligations thus to build up,\neven as the walls of Jerusalem, the walls and bulwarks of Zion.\n\nTo enlarge the Church. In the providence of God, the truth is widely\ndiffused through the operation of many outward causes. According to the\nprovisions of his grace, it is intended for dissemination through the\nvoluntary agency of those who love it. \"Enlarge the place of thy tent,\nand let them stretch forth the curtains of thine habitations: spare not,\nlengthen thy cords, and strengthen thy stakes: for thou shalt break\nforth on the right hand and on the left; and thy seed shall inherit the\nGentiles, and make the desolate cities to be inhabited. Fear not; for\nthou shalt not be ashamed: neither be thou confounded; for thou shalt\nnot be put to shame: for thou shalt forget the shame of thy youth, and\nshalt not remember the reproach of thy widowhood any more. For thy Maker\nis thine husband; the Lord of hosts is his name; and thy Redeemer the\nHoly One of Israel; the God of the whole earth shall he be called.\"[286]\n\nThrough Bible Societies. The fact is singular, that the operation of\nthese is the first great exemplification made in the last times, as it\nis among the highest applications, of the principle of co-operation on\nthe part of many for good. It shows that God in his providence, in a\nwondrous manner, leads men to do what he has enjoined in his word;\nhonours his own institutions; and teaches the lesson, that in\naccordance with the facilities presented by him, should be the dutiful\nenergetic endeavours of all towards the exhibition of his truth. Was it\ndutiful for fathers to teach their children the law of God? Was it\ndutiful for the priests to read it to the people of Israel assembled at\ntheir solemn feasts? It is dutiful for all who have the whole word of\nGod, to use every lawful means in their power to make others know it.\nWas it dutiful to make use of one copy of the law for instructing the\npeople, when only one could be obtained? It is dutiful so to make use of\nas many copies of the Scriptures as can be found, nay, to aid in\nproducing copies of them to the utmost limits of our ability, that they\nmay be sent to those who are in darkness. To the greatest extent of the\ncapacities of all, it is dutiful for them to obtain and distribute\ncopies of the blessed word. Every member of the Church of Christ, from\nthe days of infancy to those of extreme old age, should be a member of a\nBible Society; and, till the many millions of the human family have the\nword in their hands, that it may take possession of their hearts, it\nshould be distributed. Every discovery in science, every acquisition in\nliterature, every improvement or invention in art, should be devoted to\nthe multiplication, in all languages, at the least possible expense, and\naccordingly to the utmost extent, of copies of the word. And all should\ngive themselves to aid in the dutiful effort. Contributions of money;\ndevotion of talent, and energy, and time; and prayer to God: for this,\nshould all be made, and, in solemn individual and public vows, be\noffered to God.\n\nThrough Missions. First, at home. The claims of countrymen perishing for\nlack of knowledge, on those who know the truth, are strong. The claims\nof the whole Church upon each of her members for devotedness to her\ninterests, are the strongest that society can put forth, and when made\non behalf of those who are united by many near ties, harmonize with the\nformer. Every one should nourish and cherish his own body. The duty is\ncommon to an individual and to the Church of Christ. That community\nwhich does not improve in the region where the means of healthful\nincrease are afforded, is in an unhealthy state. When a portion of the\nvisible Church does not, by affording to those around it who are in a\nstate of corruption the means of life, assimilate them to itself, it is\nnot in vigorous action; its members sustain not the character of living\nones; and except it be restored, its decay cannot be far distant. To\nlead the communities of the faithful to invade the ignorance and sin and\nmisery that surround them, the voice of humanity, a sense of obligation\nto the calls of duty, the delightful prospect of good to many who will\neither receive or give instruction, and of glory to God by the salvation\nof sinners, do all unite. Before the appeals of these the insensibility\nand even opposition of those who are in degradation and guilt, should be\nesteemed as no ground of discouragement; but, in the spirit of\ndevotedness to a great work which cannot lose its gracious reward,\nshould, with resolution and prayer in consequence of solemn devotedness\non the part of one and all, be perseveringly and patiently, though even\npainfully, encountered.\n\nSecondly, to the heathen. To use endeavours that a system which tends\nbut to good be developed to the utmost, is not to manifest ambition, but\nto display the working of true benevolence. To seek the increase of the\nChurch's power--essentially benignant in the world--is to aspire at what\nhas been reserved for her, and to aim at what each of her members is\nunder obligation to favour. Her enemies alone tend to hinder her\nadvancement. The providence of God is directed to her welfare. The\ndesigns of satan are overruled for her good. The Lord himself watches\nover her, and leads her forth to her high destination. And ought not her\nchildren, by making and keeping solemn vows, to enlighten the subjects\nof darkness, to promote her prosperity? When the number of the faithful\nis increased, so is their efficiency; the enemies of truth are\ndiminished and discouraged by all brought to receive it; and the\ncommunion of saints, by the addition of every believer, is swelled to\nthe pleasing anticipation, the grateful remembrance, and substantial\nsatisfaction in the enjoyment of present good, of every one therein. Who\nthat loves the prosperity of Zion, does not desire to see her communion\nextended? Who that has an interest in her welfare, does not joyfully\nanticipate and pray for, and endeavour to use other means, that men may\nsee the glorious things said in prophecy concerning her? Who that is a\nworthy member of her communion, does not feel himself urged, by a sense\nof obligation to her, to add to the joy of each of her faithful ones, by\nbeing instrumental in leading the heathen nations to the truth? How\nglorious a thing it would be to see those nations associated, by the\nstrong ties of fellowship, and a common relation to one glorious Lord,\nto his other believing people! How delightful to think of the many who\nhad not known God being brought to a substantial and eternal union to\nothers made to enjoy his favour!--to meditate upon the heathen brought,\nthrough the instrumentality of men, to do homage to that Lord whom all\nhis saints delight to see honoured!--to know of the heathen that had\nbeen given to Him for an inheritance, being taught willingly to receive\nand acknowledge him, and by special Covenanting, to give themselves away\nunto Him, taking hold upon him as given for a Covenant of the people,\nand presenting the fulfilment of the precious words, \"He shall not fail\nnor be discouraged, till he have set judgment in the earth: and the\nisles shall wait for his law.\"[287]\n\nThirdly, to the Jews. Their fathers first brought the glad tidings of\nsalvation to the Gentiles. The Apostles, and others of them, proclaimed\nthe truth in every nation under heaven. From the ten tribes in captivity\nin the east went forth missionaries to India, and China, and to other\nnations around them. The ancient Israelites at Sinai, at Horeb, and\nelsewhere, Covenanted to afford the means of grace to those of other\nnations of the world. In the covenant made with Abraham, provision was\nmade for the introduction of the stranger into the visible Church of\nGod, by granting to him the privilege of circumcision. The people of\nIsrael were the children of that Covenant, and recognised its\nengagements as obligatory upon them. Among them, accordingly, every\ncircumcised person, not excluding the stranger, had a right to eat of\nthe passover. In the decalogue, the stranger dwelling among them is\nrecognised. In the covenant made at Sinai, express provisions, besides,\nwere made for such. \"The stranger that dwelleth with you, shall be unto\nyou as one born among you, and thou shalt love him as thyself.\"[288] In\nthat it is said to the priests, \"That ye may teach the children of\nIsrael all the statutes which the Lord hath spoken unto them by the hand\nof Moses.\"[289] These were therefore to teach it to the stranger also.\nIn all these things Israel, by Covenanting, acquiesced, when they were\nfirst proposed, and also at succeeding times when the covenant of Sinai\nwas renewed. The Church is therefore under a debt to their descendants\nwhich should be paid in kind. In order to confer upon her the honour of\nfulfilling the high obligation, her members should make and keep\nCovenant engagements to send missionaries to all the remnants of\nIsrael. To her and to each other, individually, they owe it thus to use\nmeans to add to the communion of saints, the descendants of\nJacob,--whose restoration will be so advantageous,--\"For if the casting\naway of them be the reconciling of the world, what shall the receiving\nof them be, but life from the dead?\"[290] How pleasing to think of\nIsrael again graffed into their own olive tree!--to reflect upon the\nfulfilment of the promise, \"And so all Israel shall be saved; as it is\nwritten, There shall come out of Sion the Deliverer, and shall turn away\nungodliness from Jacob: for this is my covenant unto them, when I shall\ntake away their sins\"![291]--and to look forward to that universal joy\nwhich shall be expressed, when, the fulness of the Gentiles having been\nbrought in, and all Israel gathered, the kingdom shall universally be\nacknowledged to be the Lord's!\n\nIII. Covenanting should engage all to duties to the Mediator as Lord of\nall. It is by God that all live, and move, and have their being; and to\nhim all are called to live. \"For none of us liveth to himself, and no\nman dieth to himself. For whether we live, we live unto the Lord; and\nwhether we die, we die unto the Lord: whether we live, therefore, or\ndie, we are the Lord's.\" To seek the Lord, and to walk after the Lord,\nare the sum of all the obedience to Him which he requires; and are the\nsubstance of what all are required to vow and swear to perform. \"And\nthey entered into a covenant to seek the Lord God of their fathers with\nall their heart and with all their soul.\"[292] \"And the king stood by a\npillar, and made a covenant before the Lord, to walk after the Lord, and\nto keep his commandments, and his testimonies, and his statutes, with\nall their heart, and all their soul, to perform the words of this\ncovenant that were written in this book: and all the people stood to\nthe covenant.\"[293] These duties to God ought to be performed to Christ;\nfor he hath said, \"All power is given unto me in heaven and in\nearth;\"[294] and it is the will of God, \"that all men should honour the\nSon, even as they honour the Father.\"[295] These duties are, it maybe\nremarked, in general,\n\nTo declare the glory of God. All the duty that He requires of man is\nincluded in this. Every thing that occurs, independently of the will of\nmoral creatures, is glorifying to God. Every evil thing is overruled for\nthe manifestation of his glory. The willing services of unfallen angels\nand redeemed men, directly tend to display that glory. All that God\nrequires of man, and consequently the use of all means appointed for\nglorifying his name, ought to be vowed. By commands to all; by promises,\nby invitations and encouragements, to his people; by denunciations and\nwarnings addressed to his enemies; he urges men to show forth his glory.\nTo vow and swear to do so is therefore obligatory upon them. The\nobligation is acknowledged in the Psalmist's vow,--\"I will praise thee,\nO Lord my God, with all my heart; and I will glorify thy name for\nevermore.\"[296] And as a consequence of offering worship to God, and\ntherefore, in some instances at least, of vowing to Him, the glorifying\nof God's name is predicted. \"All nations whom thou hast made shall come\nand worship before thee, O Lord; and shall glorify thy name.\"[297] But\nparticularly,\n\nTo maintain the truth by the profession and practice of it. Idolatry, or\nthe whole of false religion and all its practical consequences, is\nrepresented both as a withholding from God of the glory due to him, and\nas a surrender of the truth.[298] Christ is the Truth; and accordingly\nthose who receive him cleave to his truth by vow and consequent\nobedience. The Spirit of promise is the Spirit of Truth. They who, by\nCovenanting, receive him in the former character, accept of him as sent\nto lead into all truth.[299] The Lord is \"a God of Truth.\" All who take\nhim as their God accede to his truth. It is to the truth of God that\nthose devoted servants, whom he denominates \"_My Witnesses_,\" give\ntestimony, in their profession, and life, and conversation. It is to his\ntruth that they testify in the same manner, when they act as his\n\"_Messenger_.\"[300] The truth of God was committed to his people in the\n_charge_ which, from time to time, they accepted in Covenanting.[301]\nThe Redeemer commands that it be held fast. \"Remember therefore how thou\nhast received and heard; and hold fast, and repent.\"[302] The Covenant\npeople of God are \"the righteous nation which keepeth the truth.\"[303]\nEach of them declares, \"I have chosen the way of truth: thy judgments\nhave I laid before me.\"[304] And each adopts the vow, \"I will walk in\nthy truth.\"[305]\n\nThe truth of God's character ought to be maintained. That his name might\nbe glorified, he was pleased to make himself known. That men might in\nsome measure apprehend him, he revealed himself. That they might not\nforget but hold communion with him, he appointed the ordinances of his\ngrace. That they might be led to celebrate his greatness, he gave them\ncommand and afforded them facilities to pledge themselves to his\nservice. They are called to contemplate with wonder and admiration, the\ntranscendent excellencies of his nature, and to speak of them with\nreverence and awe. And Himself, whose being and attributes are all\ninfinite, they are created and preserved to praise and adore. The\ndistinct personality of the Father, of the Son, and of the Holy Ghost;\nthe divinity of each of these glorious persons; the unity of the\nGodhead; and the essential glory of the Three-One-God; are truths\nimplied in the very nature of solemn Covenant engagement; and in order\nto the keeping of these, require to be held.\n\nThe truth of God's government ought to be maintained. The underived\nmajesty of the Eternal; the power and authority of the Father, of the\nSon, and of the Holy Ghost, extending over all creatures from the\nbeginning to everlasting; the reality and nature of God's purposes, and\ntheir fulfilment in creation and providence; in opposition to the\natheist, the fatalist, the deist, the sceptic, and every other who does\nnot believe in the truth of Divine revelation; are made known, and claim\nto be contended for and professed.\n\nThe relations of the persons of the ever-blessed Trinity in Unity,\nconfederated in the everlasting Covenant for the salvation of man,\nbehove to be maintained. In the Scriptures, the Father is represented as\nhaving given his Son to be a propitiation for the sins of his people,\naccepted of his work, and conferred upon him a glorious reward;--as the\nGod of grace, calling, justifying, adopting, sanctifying, and receiving\nto glory, his people;--the Holy Ghost is exhibited as given to the\nRedeemer, as renewing, illuminating, sanctifying, and comforting his\nelect, as a Spirit of grace and supplication, as dwelling in their\nhearts, as given to them as an earnest of the purchased possession, as\nthe Comforter, the Remembrancer, the Spirit of promise;--and the\nRedeemer is presented as the great Mediator between God and men. To the\nfaith of God's elect, such manifestations are made. They must be\nconfessed.\n\nThe mediatorial character and glory of Christ ought to be maintained.\nThe revelation of Divine truth is due to Him as the great Prophet of\nhis Church. He is the great High Priest of his people's profession. He\nis their King, and Head over all. The illuminating influences of the\nword and Spirit of Christ have been felt by all his people. They are\ntaught in the Scriptures; they proceed from him as the great Teacher\nsent from God; they require to be proclaimed.\n\nThe atonement and intercession of Christ lie at the foundation of the\nsinner's hope of acceptance and enjoyment of the favour of God. Being\ndistinctly revealed, like all other doctrines of God's word, they should\nenter into a testimony for the truth.\n\nThe Headship of Christ is a most important part of the truth, to which\ntestimony must be borne. The Father \"hath put all things under his feet,\nand gave him to be head over all things to the church, which is his\nbody, the fulness of him that filleth all in all.\"[306]\n\nHis Headship over the Church is real in every age. In all time, however,\nby some it has been disputed. It could not be disproved, though it has\noften been disregarded. So often as the ordinances of Divine grace have\nbeen undervalued or misimproved; so often as men have taken upon them to\nmake changes in the worship of God; so often as there have been taught\nfor doctrines the commandments of men; so often as the government which\nChrist instituted in his house has not been observed; so long as the\nordinance of discipline has been neglected or improperly administered;\nso often as rites and ceremonies in the worship of God have been added\nor modified according to the caprice of men; so often as men unqualified\nhave assumed to themselves the functions of the ministering servants of\nChrist; so often as the ministers of religion have acted as lords over\nGod's heritage; so often as one individual in it has sat as head of the\nChurch; so often as one has sat in the temple of God showing himself\nthat he was God; so often as civil rulers have stept out of their own\nsphere to legislate in the Church, to overrule the proceedings of its\ncourts, to visit with restrictions, whether by pains, or penalties, or\notherwise, those who used a lawful power and authority therein; so often\nand so long as an earthly sovereign has sat as head of any department of\nHis Church; so often and so long, ignorantly or otherwise, has the\nRedeemer, as King and Head of his Church, been dishonoured. For his\nglory so set at nought, his people, in protesting against the opposition\nthereby shown to his just claim, and in maintaining all these claims,\nare called to testify by vow and oath.\n\nThe Headship of Christ over the nations is taught in Divine revelation\nnot less clearly than that over the Church; not less than that, it has\nbeen misapprehended and disputed, and often practically denied. But\nequally with the other, being true, the doctrine has stood unshaken\namidst every assault. It is manifest from all the references of Divine\ntruth to civil matters:--from its delineations of the duties of the\ncivil magistrate, and of those under his authority, to Christ and to one\nanother; of the qualifications of lawful civil rulers; of nations as\ncalled into existence by the Mediator, under his cognizance, and at his\ndisposal; of the duties of nations to the Church of Christ,--to\nestablish the true religion, restrain ungodliness, and otherwise aid in\nthe promotion of her interests: and appears from designations\nrepresenting Him as possessed of all power and authority over men. But,\neven as his authority over the Church, it has been set at nought by\nmany. Civil constitutions not framed according to his law, nor under the\ncare of those impressed with the fear of God; that give equal\ncountenance to error and truth; that support delusive systems, while\nthey do not encourage the spread of truth; that attempt to subordinate\nthe Church to the civil power; that seek the alliance of any idolatrous\nsystem of religion to support their authority; that seek the continuance\nof power by attempting to bring the nations to which they belong, at the\nrisk of the exterminating penalty of poverty or destitution, under the\nyoke of ignorance, to be fastened on by the educating or training of the\nyoung of the lower classes by the priesthood or other agents of the\n\"mystery of iniquity\" alone; or that seek to secure their influence by\nany means at variance with the law of Christ; are all in opposition to\nhis revealed will, are unpossessed of authority from him, are the\nvoluntary agents of \"the Prince of the power of the air,\" and cannot be\ncountenanced without rebellion against Him who is the Governor among the\nnations. Whosoever there may be that fear God among those who rule or\ngovern in connection with such constitutions, by being connected with\nthem and putting forth their claims, are not in the path of duty. The\nobligation incumbent on such, nay, on all--whether in power or not, who\nsupport them, is either to give up their adherence to them, or to change\nthem so as to bring them up to the scriptural standard. With the\nsupporters of such constitutions unamended, some who disapprove of them,\nhave in some respects to co-operate. But never can any act, without sin,\nalong with these, in such a manner as to recognise the claims of the\npower maintained by these constitutions, to be the ordinance of\nGod.[307] Joint procedure with such can be warrantable only when\ndirected to an end good in itself, and when accompanied by an expressed\nor understood disapproval of the character and authority of the civil\npower. Against such, that they may be modified for good, or succeeded by\nwhat is glorifying to God, a substantial testimony ought to be lifted\nup. In order to the extension of the acknowledgment of the Mediatorial\npower over all the kingdoms of the world, an exhibition of the\nprerogatives and claims upon these of the Redeemer, should explicitly be\nmade in testifying for him, by a scriptural profession, and practical\nobservance of his commands. And in solemn Covenanting such attestations\nrequired to be embodied. \"I will set no wicked thing before mine eyes: I\nhate the work of them that turn aside; it shall not cleave to me. A\nfroward heart shall depart from me; I will not know a wicked person.\nMine eyes shall be upon the faithful of the land, that they may dwell\nwith me: he that walketh in a perfect way, he shall serve me.\"[308] \"I\nwill extol thee, my God, O King; and I will bless thy name for ever and\never.\" \"I will speak of the glorious honour of thy majesty, and of thy\nwondrous works.\" \"All thy works shall praise thee, O Lord; and thy\nsaints shall bless thee. They shall speak of the glory of thy kingdom,\nand talk of thy power; to make known to the sons of men his mighty acts,\nand the glorious majesty of his kingdom. Thy kingdom is an everlasting\nkingdom, and thy dominion endureth throughout all generations.\"[309]\n\nAnd the truth of the depravity of man and his inability to restore\nhimself to God's favour ought to be maintained. The entire corruption of\nthe human nature by sin, original sin, the dominion of sin in the\nunconverted, the power of sin even in the people of God, are all made\nknown as by a sunbeam in the Divine word, consistent with the conduct of\nmen, necessary to be admitted in order to the acceptance of the\nblessings of the great salvation, the subject of solemn confession to\nGod, and a ground of humiliation in his sight. These should enter into a\nsolemn profession of the truth. \"I will declare mine iniquity; I will\nbe sorry for my sin.\"[310] \"Who can understand his errors? cleanse thou\nme from secret faults. Keep back thy servant also from presumptuous\nsins; let them not have dominion over me.\"[311]\n\nTo testify against error and its consequences. Heathenism it is\nnecessary to denounce according to the word of Divine truth. It is\ndesirable to condemn it, as originating in the corruption of true\nreligion, making progress by assimilating to itself the corruptions of\nthe human heart under the influence of satan, and tending towards the\nruin of the soul. The manner in which it is described in the sacred\nvolume, and represented there as certainly to be dissipated, should be\nmade known by those who come in contact with it. And the glorious truth\nof God, in contrast with it in its character and tendencies, should be\ndisplayed. In like manner, should infidelity--whether Jewish or Gentile,\nMahommedanism and Socinianism on the one hand, and Popery and Prelacy on\nthe other, and every other false system, be dealt with. To assault such\nby the exhibition of the truth of God, and to vow to do so, his people\nhave every warrant and encouragement. They fear him, and under his\nbanner as his Covenanted servants, are called to the duty. \"Thou hast\ngiven a banner to them that feared thee, that it may be displayed\nbecause of the truth.\"[312]\n\nHence, in conclusion,\n\nFirst, Covenanting should engage all to every former good attainment.\nThe obligation of a permanent duty cannot be dissolved; but the\nobservance of it may and ought to be vowed successively. For a reason,\nthe same as, or similar to, that for which it was vowed at first, it\nmay, on some occasions, be promised by vow and oath again. The Divine\nlaw holds every moral being bound to duty; yet it admits, nay,\ncommands, the making of promises in Covenanting to do it. As the\noriginal command to obey, does not render the vow unnecessary, so\nneither does one vow remove the necessity for another. It is in vain to\nobject, that as the vow or oath of marriage need not be repeated by the\nparties, so neither need any other. Though on account of the esteemed\nand real solemnity of that original covenant, it is not requisite that\nit should be renewed in the formal manner in which it was made at first,\nit is, nevertheless, manifest from Scripture, inculcating the use of the\nvow, that the parties may thereafter vow to God to continue to fulfil\ntheir first engagements. Were one duty that was formerly obligatory not\nto be engaged to in Covenanting, then might none other. Hence, only\nduties becoming incumbent at present could be vowed, and accordingly, as\nall the duties of the moral law were incumbent before, none of these\ncould be vowed at all, and therefore, in no circumstances whatever,\ncould the vow be made. The absurdity of the conclusion is sufficiently\nmanifest. We are warranted to maintain that what was Covenanted before,\nno less than it should be performed, should be vowed again.\n\"Nevertheless, whereto we have already attained, let us walk by the same\nrule, let us mind the same thing.\"[313]\n\nSecondly. In Covenanting, there should be made engagements to cleave to\nnew correct views of truth and duty. The apprehensions of men are\nsubject to continual change. Nor are those of the people of God exempted\nfrom this. Nay those should alter to improve. No new aspect of truth can\nany one warrantably disregard. Every increase made in the knowledge of\nGod demands a corresponding acknowledgment. According to each, ought new\nvows to be made. When one enemy of his kingdom appears, vows should be\nmade to resist and overthrow his influence. When many foes appear new\nvows of an appropriate kind should be entered into against them. When\nduty presents itself Covenant engagements should be made to perform it.\nWith the enlargement of the field of duty, should proceed the\nenlargement of Covenant promises, in dependence on Divine aid to\novertake it. According to the display of God's glorious goodness and\nmercy, should be the solemn engagements of his people to give it\ncelebration. If one view of his glory calls to the exercise, every one\nbrighter will invite to it, till both engagements and their fulfilment\nmerge into eternal unbroken obedience in heaven.\n\nThirdly. In Covenanting, there should be made engagements to abandon\nwhatever evil unobserved there may be in the vow made, or whatever may\nbe inconsistent with its lawful parts. A vow may sometimes be sinful,\nnotwithstanding the use of the utmost care to make it in consistency\nwith the calls of duty. The sinful parts are due to the imperfection of\nthe individual who makes it; the lawful part alone is obligatory. The\nmaking of the good part of a vow ought not to be refrained from on\naccount of a dread of associating with that a part that might be evil.\nWere an evil part to be introduced under the apprehension of its\nenormity, daring crime would be committed, to which we could not\nconceive of an illuminated individual being accessory. Vowed in\nignorance even, evil involves in sin. When discovered in its true\ncharacter, it ought to be discarded. When the vow is made, there should\nbe included in it the engagement, to refrain, so soon as it is\ndiscovered, from performing any part of it, which, having been sinful,\nand therefore possessed of no obligation, ought not to have entered into\nit. Nothing, indeed, but a sense of propriety can hinder men from\nclaiming the performance of engagements, even of an evil character,\nthat are made to them. But God who commands that only what is good be\nvowed, disapproves of such a demand, as well as of the engagement on\nwhich it is based.\n\nFinally. Covenanting does not shackle inquiry. It is a wrong\ninterpretation of the words, \"It is a snare after vows to make inquiry,\"\nthat represents them as condemning every endeavour made, after vowing,\nto increase in knowledge, even in reference to the vow. The passage\nwould seem only to designate as sinful, the practice of endeavouring to\nmake inquiry, for the purpose of evading an engagement made by a vow of\na lawful nature. Were a vow perfect, it would not need revisal, and\nwould therefore be altogether independent of the increase in knowledge\nof the party under its obligation. An imperfect vow, on account of its\nimperfection, would require correction. The least discovery of\nimperfection in such, should lead to its improvement. Correct views of a\nvow, as altogether wrong, should lead to its abandonment, or a total\nreconstruction of it. To engage absolutely to perform any act, is not\nobligatory. It is only when the Lord will, that even duty can be done,\nand a vow should be made to perform it, only if he will enable.\nMoreover, it is only what he requires that should be done, whether vowed\nor not. Accordingly, a Covenant engagement, in which there is promised\nmore than what is dutiful, is not lawful. In order to lead to duty\nalone, an engagement by vow should be made. It is alike foreign to the\nnature and to the end of a covenant, for those who enter into it to make\ntheir engagement independently of a reference to circumstances that may\nbe unforeseen. Not to vow to engage in duty is evil. To vow to\naccomplish an act, whether it may be found afterwards to be sinful or\nnot, is also evil. To vow to do what appears to be dutiful, instead of\ncommitting to a given course, independently of the light of duty that\nmay break in, is rather to engage to the use of means to discover\nwhether or not the performance vowed be lawful, and to the duty that may\nbe obvious at the period of fulfilment, and which, in that season, ought\nto be done.\n\nFOOTNOTES:\n\n[228] Job xli. 4\n\n[229] Deut. xxix. 21.\n\n[230] 1 Kings xi. 11.\n\n[231] Ps. cv. 8-10.\n\n[232] Ex. xxxiv. 28.\n\n[233] Deut. iv. 23.\n\n[234] Ps. cxix. 44.\n\n[235] Eph. v. 29.\n\n[236] Ps. xviii. 3.\n\n[237] Lam. iii. 40.\n\n[238] Ps. lxxvii. 12.\n\n[239] Ps. cxix. 15, 16.\n\n[240] Ps. lv. 16, 17.\n\n[241] Ps. cxix. 62, 63.\n\n[242] Ps. cxlv. 1, 2.\n\n[243] Ps. v. 7.\n\n[244] Ps. cxxxviii. 1, 2.\n\n[245] 1 Cor. vii. 31.\n\n[246] Rom. vi. 12, 13.\n\n[247] Ps. xviii. 1.\n\n[248] Jas. iv. 8.\n\n[249] Ps. lxxviii. 37.\n\n[250] 1 Cor. xv. 58.\n\n[251] Luke xix. 12-27.\n\n[252] Confess. xxii. 7.\n\n[253] Gal. vi. 10.\n\n[254] Ps. lxviii. 6. Ps. cvii. 41.\n\n[255] Jer. xxxi. 1.\n\n[256] Jer. x. 25.\n\n[257] Deut. xxix. 18.\n\n[258] Eph. v. 21, 22, 25.\n\n[259] Deut. vi. 6, 7.\n\n[260] Ps. lxxviii. 2-7.\n\n[261] Col. iii. 23. See also ver. 18-21.\n\n[262] 1 Pet. ii. 17.\n\n[263] Eph. vi. 5-9.\n\n[264] Ps. xlvii. 7.\n\n[265] 2 Kings xi. 17.\n\n[266] 1 Pet. ii. 13, 14.\n\n[267] Josh. i. 8.\n\n[268] Rom. xiii. 4.\n\n[269] Exod. xviii. 21, 22.\n\n[270] 2 Sam. xxiii. 3.\n\n[271] Ps. xciv. 20.\n\n[272] Hos. viii. 4.\n\n[273] Rom. xiii. 1.\n\n[274] 1 Tim. ii. 1, 2.\n\n[275] Rom. xiii. 5.\n\n[276] Such as, in the British dominions, so long as the civil\nconstitution is not scripturally reformed, the use of the \"Elective\nFranchise,\" or the office of a ruler, or legislator.\n\n[277] In order to direct attention to the duties of civil society\nfavoured with the word of God, especially to the obligations of the\nmembers of every community existing under an immoral and unscriptural\ncivil constitution, we beg leave to refer, in addition to the\n\"Mediatorial Dominion,\" before noticed, to the \"Claims of the Divine\nGovernment applied to the British Constitution, and the use of the\nElective Franchise.\" Thomas Neilson, and Charles Zeigler, Edinburgh; and\nJohn Keith, and William Marshall, Glasgow--1843.--A pamphlet, the\nargument of which from Scripture is clearly and powerfully brought out;\nand the perusal of which is earnestly recommended, particularly to all\nwho love the prosperity of their country, and cherish the desire that\nall ranks within it would perceive duty incumbent upon them, and be led\nto the advantages and true honour arising from performing it, especially\nin a day when civil power is put forth to cherish various ungodly\nsystems, to extend the dominion, not merely of prelacy, but of popery\nunder its darkest aspects, and to rob the true Church of the\nblood-bought privileges bestowed upon her by her Lord.\n\n[278] 2 Chron. xix. 2.\n\n[279] \"Claims of the Divine Government,\" &c., p. 53.\n\n[280] Jas. v. 20.\n\n[281] Gal. vi. 10.\n\n[282] Ps. lii. 8, 9.\n\n[283] Rom. ix. 4.\n\n[284] Jer. xxxii. 38, 39.\n\n[285] Mal. iii. 8-10.\n\n[286] Is. liv. 2-5.\n\n[287] Is. xlii. 4.\n\n[288] Lev. xix. 34.\n\n[289] Lev. x. 11.\n\n[290] Rom. xi. 15.\n\n[291] Rom. xi. 26, 27.\n\n[292] 2 Chron. xv. 12.\n\n[293] 2 Kings xxiii. 3.\n\n[294] Mat. xxviii. 18.\n\n[295] John v. 23.\n\n[296] Ps. lxxxvi. 12.\n\n[297] Ps. lxxxvi. 9.\n\n[298] Rom. i. 21, 23.\n\n[299] John xvi. 13, 14.\n\n[300] Is. xlii. 19.\n\n[301] Deut. xi. 1.\n\n[302] Rev. iii. 3.\n\n[303] Is. xxvi. 2.\n\n[304] Ps. cxix. 30.\n\n[305] Ps. lxxxvi. 11.\n\n[306] Eph. i. 22, 23.\n\n[307] Appendix A.\n\n[308] Ps. ci. 3, 6.\n\n[309] Ps. cxlv. 1, 5, 10-13.\n\n[310] Ps. xxxviii. 18.\n\n[311] Ps. xix. 12, 13.\n\n[312] Ps. lx. 4.\n\n[313] Phil. iii. 16.\n\n\n\n\nCHAPTER V.\n\nCOVENANTING CONFERS OBLIGATION.\n\n\nAs it has been shown that all duty, and that alone, ought to be vowed to\nGod in covenant, it is manifest that what is lawfully engaged to in\nswearing by the name of God is enjoined in the moral law, and, because\nof the authority of that law, ought to be performed as a duty. But it is\nnow to be proved that what is promised to God by vow or oath, ought to\nbe performed also because of the act of Covenanting. The performance of\nthat exercise is commanded, and the same law which enjoins that the\nduties thereby engaged to be discharged, finds the Covenanter, or the\nCovenanting community, bound by the deed itself to fulfil them; and\nthus, by the service, the party under original obligation to obey, is\nbrought under one that is superadded. The Covenanting party, not as\nindependent, but as under the authority of God, by means of the exercise\nbinds itself to duty. He commands to vow, that men may be brought under\nadditional obligation; and when they obey, he recognises them as\nvoluntarily engaged, and, according to his will, additionally called to\nfulfil. \"The obligation arises entirely from the act of the creatures,\nusing a divine ordinance, by vowing unto God, and covenanting with him,\nwhereby they bind their souls with a bond to serve the Lord.\"[314] It is\nwrong to imagine that the obligation comes solely from the will of those\nwho vow. Were not the exercise of vowing commanded, nor the law of God\nto hold those who engage in it bound by their own act, these should not\nbe under obligation. By vowing, they bind themselves, not as by\nthemselves, but by the authority of God. Or, by vowing, they submit to a\nrequirement of his law, in yielding obedience to which they become\nbound, not by themselves but by his authority, to perform the duties\nvowed.\n\n\nSECTION I.\n\nPersonal and Social Covenanting both entail obligation on the\nCovenanting parties.\n\nFirst. Various general representations exhibit this. Several scriptures\npresent such as _bound_. In reference to the truth that a wicked ruler\nis destitute of right to claim the allegiance of his subjects by oath,\nor in any other manner, it is asked, \"Shall even he that hateth right\ngovern (bind)?\"[315] Reproaching his servants, Saul said to them, \"All\nof you have conspired (bound yourselves) against me, and there is none\nthat showeth me that my son hath made a league with the son of\nJesse.\"[316] The Psalmist said, \"Thou shalt hide them in the secret of\nthy presence, from the pride, (or rather _the binding_, that is,\n_conspiracy_,) of man.\"[317] And concerning an oath or vow, thus it is\nwritten, \"If a man vow a vow unto the Lord, or swear an oath to bind his\nsoul with a bond; he shall not break his word, he shall do according to\nall that proceedeth out of his mouth.\"[318] To show how essentially the\nidea of binding is connected with that of Covenant engagement, it may be\nremarked that in the original of each of these passages, the verb\nsignifying _to bind_, is different from that in the original of each of\nthe others, and that all of the verbs are emphatic.[319] And what should\nbe most carefully observed here, the binding spoken of in each of these\ncases is connected with the voluntary actions of the parties brought\nunder obligation. Again, other scriptures point out, that in Covenanting\nmen are _joined_ to the Lord. \"They shall ask the way to Zion with\ntheir faces thitherward, saying, Come, and let us join ourselves to the\nLord, in a perpetual covenant that shall not be forgotten.\"[320] They\nimply not less than that the covenants made should be adhered to. The\nsame is expressed in passages, in one of which some are said to _take\nhold_ of the Lord's strength, in the other, of his covenant.[321] A\ncovenant is designated as _sure_. That of Nehemiah and Israel is so\nrepresented.[322] And finally, those who engage in the exercise are said\n_to cleave_ to the Lord. That is represented by Moses as the design of\nthe discharge of the duty. \"That thou mayest love the Lord thy God, and\nthat thou mayest obey his voice, and that thou mayest cleave unto\nhim.\"[323] \"Thou shalt fear the Lord thy God; him shalt thou serve, and\nto him shalt thou cleave, and swear by his name.\"[324] By the emblem of\nthe girdle which cleaves permanently to the loins, the truth of the\nappointment of Covenanting as a means of securing devotedness to the\nLord is taught. \"For as the girdle cleaveth to the loins of a man, so\nhave I caused to cleave unto me the whole house of Israel, and the whole\nhouse of Judah, saith the Lord.\"[325] The girdle which the prophet had\nbeen commanded to hide, in process of time was marred; it was profitable\nfor nothing. It represented not the faithful in Israel who clave to the\nLord, but those who, having vowed and sworn to him deceitfully,\nfulfilled not their obligations. And David said, \"My soul followeth hard\n(cleaveth) after thee: thy right hand upholdeth me.\" It was in the\nexercises of vowing to God and fulfilling his obligations that he did\nso, for he said, \"But the king shall rejoice in God; every one that\nsweareth by him shall glory.\"[326]\n\nSecondly. God enjoins obedience as the fulfilment of Covenant duties. He\ngives command to _do_ the words of his covenant. \"Hear ye the words of\nthis covenant, and do them.\"[327] By his authority he calls on men to\n_keep_ the words of his covenant. \"Keep therefore the words of this\ncovenant, and do them, that ye may prosper in all that ye do.\"[328] The\nobedience thus inculcated was not merely made known by the glorious\nLawgiver, but acknowledged as obligatory by men. In two channels, from\none source, its claims proceeded. First, directly through the\npromulgation of the Divine law to men; and next, through the\nacknowledgment, by Covenant engagement, of that law as holy, just, and\ngood. Had obedience been claimed to the duties inculcated, as if they\nhad been merely requirements of the law, they had not been spoken of as\nperformed in fulfilment of Covenant engagement. Because the words of the\nCovenant are done or kept when those are performed, they are incumbent\non account of the making of the Covenant. By submitting to the rite,\nevery one that received circumcision became a debtor to do the whole\nlaw. And in like manner, by Covenanting, each one who vows to God\nbecomes bound, by His command, to keep or do the words of his law as the\nwords of his Covenant. And finally, the Lord commands that his Covenant\nbe kept as a charge. That which is kept, or to be kept, is a charge.\nThat his law and covenant are a charge is manifest from his words, \"If\nthy children will keep my covenant, and my testimony that I shall teach\nthem, their children shall also sit upon thy throne for evermore.\"[329]\nBut his charge, or his law and covenant, as a trust, he explicitly gives\nhis people commandment to keep. \"Therefore thou shalt love the Lord thy\nGod, and keep his charge, and his statutes, and his judgments, and his\ncommandments, alway.\"[330] \"But that which ye have already, hold fast\ntill I come. And he that overcometh, and keepeth my works unto the end,\nto him will I give power over the nations.\"[331] In such injunctions, it\nis implied that two things, or the same thing under two aspects, should\nbe kept. The statutes of God are at once the commands of his law and the\ndictates of his covenant. These are kept as his law, when obeyed,\nbecause of his authority as righteous moral Governor of all. They are\nkept as the requirements of his covenant when recognised as not merely\nissued according to his sovereign will, but as having received the\nacquiescence of the heart, and been acceded to by solemn oath and vow.\nThat the acceptance of them in Covenanting brings under obligation is\ntherefore most manifest. They are permanently the Lord's charge. His law\nremains so, whether or not it be obeyed by men. It remains so when\npresented, and acceded to in its covenant form. But when it is accepted\nin vowing to God, it is so conveyed over to the believer, that at once\nhe is called to keep it sacred to the Lord's service, and to stand\nchargeable in his sight for the use he makes of the precious trust. If\nhe fail to draw upon the blessings promised therein, he is liable to\nrebuke; if he obey not the duties enjoined in it, he is exposed to\nchastisement. Both evils he is commanded and encouraged to avoid. That\nhe may not dishonour the God of his salvation, by making little progress\nin the use of precious means of spiritual improvement, and that he may\nnot be found unfaithful, he endeavours to manifest the deep-felt sense\ncherished by him of the reality of his obligation acknowledged, when he\nsays, \"Thy testimonies have I taken as an heritage for ever: for they\nare the rejoicing of my heart.\"[332]\n\nThirdly. The Lord commands that the vow be paid. A lawful promise to men\nbinds to performance; and why not a vow to God? If the vow made, whether\nin the use of the oath implicitly or explicitly, be not paid, the truth\nwill not have been spoken; and accordingly, not merely the ninth, but\nthe third precept of the moral law will have been transgressed. The\ncommand enjoining that truth be spoken, and that forbidding that God's\nname be taken in vain, both inculcate, therefore, the fulfilment of the\nvow. But various explicit statutes enjoin the same. Such are\nthese--\"Vow, and pay unto the Lord your God.\"[333] \"When thou vowest a\nvow unto God, defer not to pay it; for he hath no pleasure in fools: pay\nthat which thou hast vowed.\"[334] \"When thou shalt vow a vow unto the\nLord thy God, thou shalt not slack to pay it: for the Lord thy God will\nsurely require it of thee; and it would be sin in thee.\"[335] From such\ndictates there can be no appeal. Even were we altogether ignorant of the\nreason why they were uttered, we should, because of the authority of\nGod, willingly acquiesce in them. But the ground of them he has been\npleased to make known. Were it not in order that the service promised in\nvowing might be performed, the vow had not been enjoined. Without the\npaying of the vow, the vowing of the vow were unnecessary, nay, sinful.\nA disruption of ends from means, grosser than the separation of the\nfulfilment of the vow from the making of it, could not be perpetrated.\nThe vow is nothing; yea, worse than nothing; injurious to those who make\nit, and dishonouring to God, if it be not performed.\n\nNor, because under the law, a commutation for some vows was accepted,\nare we to conceive that the passages in which the payment of the vow is\ncommanded are not to be interpreted according to the utmost force of\ntheir obvious import. It is true that some things vowed might have been\nwithheld, but not without the offering of a definite sum of money. These\nmight have been redeemed by the payment of a price exceeding by\none-fifth part of it, their value estimated by the priest, or when the\nparties were poor, by the giving of the amount at which the priest might\nvalue them.[336] By whichever of the two methods that might be adopted,\nthe vow was virtually paid. The payment actually of the vow, or that of\nthe compensation, was commanded; and either the one or the other behoved\nto be made. Nor when either of them was resorted to, seeing that any one\nof them was warranted, was the vow left unpaid. This variety of manner\nin the payment of vows, was suited to the circumstances of the Church\nunder the Levitical institutes. By using any one of the methods, the vow\nwas substantially fulfilled, not merely according to the will of man,\nbut agreeably to the express appointment of God. As, had there been only\none way then of fulfilling the obligation of the vow, it had been\nincumbent to proceed by that alone; so, under the present dispensation,\nthe single method of implementing Covenant engagements that has been\ninculcated, because that no other is of Divine appointment, must be\nadopted. Even as under the law there were some things which, having been\ndevoted to God under a curse, could not, because of the manner of their\ndedication, be redeemed,[337] so under the gospel, what is vowed to the\nLord cannot without sacrilege be kept back.\n\nFourthly. The Lord threatens those who keep not his Covenant. Temporal\nand spiritual deprivations enter into his denunciations on such.[338]\n\"Cursed be the man that obeyeth not the words of this covenant, which I\ncommanded your fathers in the day that I brought them forth out of the\nland of Egypt, from the iron furnace, saying, Obey my voice, and do\nthem, according to all which I command you: so shall ye be my people,\nand I will be your God.\" Nay, even eternal ruin awaits the impenitent\nviolator of Covenant engagements. \"Covenant-breakers, ... who, knowing\nthe judgment of God, that they which commit such things are worthy of\ndeath, not only do the same, but have pleasure in them that do\nthem.\"[339] Were not the acceptance of the law of God in its covenant\nform to entail obligation, the breach of it would not be denounced as a\nbreach of covenant; nor would his wrath descend on men as unsteadfast in\nhis covenant, or as having broken it, but as having violated his holy\nlaw. Substantially then, by their own act, must they be brought under\nsolemn obligation to God, who, having vowed to him, by failing to\nperform their promise, would become exposed to the stroke of his just\nvengeance. Where there is guilt there is sin, and where there is sin\nthere was obligation, and where there is punishment, there were all.\n\"Shall not the judge of all the earth do right?\" The people of God\nacknowledge themselves as bound by their oaths and vows. What was\nuttered by Jephthah regarding a vow which was unlawful, must have been\nemployed by the fearers of God in reference to vows of which He\napproved,--\"I have opened my mouth unto the Lord, and I cannot go back.\"\nThe Psalmist said, \"So will I sing praise unto thy name for ever, that I\nmay daily perform my vows.\"[340] \"I will pay my vows unto the Lord now\nin the presence of all his people.\"[341] \"I have sworn, and I will\nperform it, that I will keep thy righteous judgments.\"[342] The language\nwas dictated by the Spirit of inspiration. It was therefore lawful to\nuse it. It ought to be used by all. The principle that vows and oaths\nrequire that they be fulfilled, is implied in it. That was therefore\nheld by the saints in former times. Because of the words of God from\nwhich they drew it, it ought to be universally maintained.\n\n\nSECTION II.\n\nSocial Covenanting entails obligation on the Covenanting society, even\nthroughout its continued existence, till the end of the Covenant be\nattained.\n\nFirst. Because such covenants are made, not merely in the name of the\nindividuals who enter into them, but also in the name of posterity. On\nrecorded occasions of warranted Covenanting, such was the manner of\nentering into the engagements made. In addition to what has been said\nbefore in proof of this, merely the language employed at one of these\nseasons will here be quoted. \"Neither with you only do I make this\ncovenant and this oath; but with him that standeth here with us this day\nbefore the Lord our God, and also with him that is not here with us this\nday.\" However, it may be necessary to add the explanation, that, by\nthose who are represented as not present, we are to understand the\ndescendants of the congregation of Israel; inasmuch as in reference to\nthe duties then performed by the assembled people, it was said,\n\"Therefore choose life, that both thou and thy seed may live.\" Hence,\nwhatever, in consequence of entering into such federal engagements, is\nincumbent on those who make them, is binding on their successors; and\nsince a covenant transaction binds the parties to the making of it, it\ntherefore binds all those, though not present, whom these parties\nrepresent, and for whom also it was made. Whatever reason the\ntransaction affords for binding the former, it supplies for holding the\nlatter bound. The engagement made by and for the living Covenanters, is\nnot less explicit than that thereby made by them for those who shall\nsucceed to their privileges and duties. And as it is the engagement\nwhich binds, the latter are, not less than the former, brought under\nobligation by it. The federal compact could not be made without\nconstituting an obligation. That could not be entered into without\nconferring that obligation on all the parties represented at its\nformation. And from its acknowledged nature, those to whom the functions\nof the Covenanters should descend, are included among those, and those\ntherefore are thereby bound.\n\nSecondly. Because the Church is one in all ages. Her glorious Head is\none. All her true members are spiritually united to him. All of them are\nunited in love to one another. The Church is distinct from the world. By\nthe ordinances given to her by the Lord Jesus, she is distinguished from\ncivil society. She possesses a real incorporate character. The Church\nconsists not of a limited number of those who at any time fear God, but\nof all of them. The individual members of the Church from day to day are\nchanging; but she remains one. Some are constantly being added, others\nare removed from her communion on earth, but her characteristic absolute\nidentity remains. Under the Patriarchal, Levitical, and Christian\ndispensations, she is one. As one body enduring from generation to\ngeneration by her Lord, she is spoken of, and is recognised by her\nmembers. To Jeremiah was given the commission, \"Go, and cry in the ears\nof Jerusalem, saying, Thus saith the Lord, I remember thee, the\nkindness of thy youth, the love of thine espousals, when thou wentest\nafter me in the wilderness, in a land that was not sown.\" \"Israel was\nholiness unto the Lord.\" \"For of old time I have broken thy yoke, and\nburst thy bands; and thou saidst, I will not transgress.\"[343] In days\nlong posterior to the time of Israel's deliverance from Egypt, the\nChurch sang, \"He turned the sea into dry land: they went through the\nflood on foot: there did _we_ rejoice in him.\"[344] The Church,\nposterior to the advent of Christ, is represented as a house in which\nMoses had served, but which Christ had built, and over which, as well in\nthe days of the patriarch as in the last times, He ruled as a Son.[345]\nAnd to the Church existing in all times, unquestionably belongs the\ninimitably beautiful description,--\"Christ also loved the Church, and\ngave himself for it; that he might sanctify and cleanse it with the\nwashing of water by the word, that he might present it to himself a\nglorious Church, not having spot, or wrinkle, or any such thing; but\nthat it should be holy and without blemish.\" Since the Church, then, is\na body, her standing is independent of the individual members who may be\nin her communion; as a responsible agent, even as an individual, she may\ncome under obligation and fulfil it; and through every age of her\nexistence, be held bound to duty by her engagements. The same principle\nwhich is applicable to the Church as a whole, behoves to be contemplated\nby every Section of her in given circumstances. If the whole Church\nmight enter into covenant engagements, as in Abraham, which would entail\nobligation throughout successive ages, ought not every community\nthereof, as a part of the whole, to bind itself before the Lord to\nservices to be performed by its successors? If a whole society may\nCovenant, ought not an individual of that society to do so singly? And\nif the obligations come under by the one person, not less than those of\nthe whole body, ought to be discharged, ought not those of a given\nSection of the visible Church to be fulfilled by it, as a body forming a\npart of the general community, even as the covenant duties of the whole.\n\nThirdly. Because of the Church's social character. As it is not merely\nin their individual, but also in their social capacity, that her members\nenjoy privileges, so in both they are called to duty. The actions of an\nindividual are not those of any society to which he may belong, except\nhe act for them, and according to their appointment. But the deeds of a\nsociety are those of every member thereof, who does not disapprove of\nthem; nay, of every one who, because of these deeds, does not leave its\ncommunion. The engagements of society are understood to be acceded to by\nevery member of it existing when these are made, and of every one who\nmay become connected with it before they be fulfilled. Every one who\njoins a society is understood by his act of joining it, to approve of\nits organization, to accept of its privileges, and become engaged to its\nduties. It would be impossible for society to continue, were obligation\nto cease so soon as the individuals who may have come under it should\nleave it, by death, or otherwise. Were the duties of social bodies to\ncease in this manner, it might be held that these communities should be\nre-constructed on the death of every individual member of them, and also\non the accession of each one who might become connected with them. What\naccomplishes the same end which such practices would lead to, is secured\nin a far better manner by the whole body coming under, and fulfilling,\nobligations which do not become void either by the increase or the\ndiminution of its members.\n\nEvery individual capable of making a choice, who, by receiving the\nordinances of Baptism and the Lord's Supper, becomes connected with the\nChurch, engages to accept its privileges, and to perform its duties. In\nthe most solemn manner, by vow before God, this is done. All that is\nincumbent on each member of the Church, then, devolves also on him. The\nobligations that bind it, may have been conferred ages before; but when\nhe makes his profession, even then, by his own act, they descend upon\nhim. The representation given of such a one, shews that formerly he was\na heathen, or else one living in a Christian land, without the pale of\nthe true Church. Before making his solemn acknowledgment, he was under\nobligation to become connected with the Church, and the evils that are\nthreatened against those who are far from God hung over him. By entering\nthe communion of the Church, he becomes an integral part of her society,\nand whatever advantage or responsibility attaches to membership within\nher, is extended to him.\n\nThe children of Church members, are members of the Church, and are\ntherefore under obligation. Because of their relation to their parents,\nchildren are in possession of the peculiar privileges of the families to\nwhich they belong; and to perform the duties of these, they are under\nobligation. Every child of a citizen, or free member of civil society,\nin consequence of its birth, is entitled to the protection and other\nprivileges of that society, and is viewed as bound by the laws of that\ncommunity. In like manner, every child born of those in communion with\nthe Church, is viewed as the care of the Church, and as under the\nobligations of its members. In the providence of God, children are cast\nupon the care of parents and of civil communities; and are they not\ncommitted to the regard of the society of the faithful? Duties are\nincumbent upon them, in consequence of their civil relations; and are\nnone obligatory on them because of their relation to the Church? The\nLord himself recognises the children of believing parents as the members\nof his Church. In order to manifest his claim upon them, and acceptance\nof them as such, He instituted the ordinance of circumcision in a former\nperiod, and that of baptism to be obligatory in the present. Children\nare, therefore, bound by the obligations of the Church. Is that moral\nobligation which binds the father, not binding on the son? If the\nparent, by Covenanting, ought to vow to observe a system of moral\nduties, ought not the offspring? Is what is good for the one, bad for\nthe other? Would it be consistent for a father, after having willingly\nengaged to duty for himself, to say such may or may not, according to\nhis pleasure, and in either case, too, without any blame, be done by my\nson? Certainly the earlier that an obligation to do good can be\nconferred, the better. And if a parent can lawfully act for his child in\nany other matter, why not in performing this?\n\nThe privileges enjoyed by the children of those in communion with the\nChurch, manifest them to be under obligation. Duty and privilege are\nuniversally connected; and hence, where the one is awanting, the other\ncannot be found. In the beneficent arrangements of Divine love to the\nyoung, the latter is first extended. The enjoyment of it by them is a\npalpable evidence that obligation rests upon them. It is an adage among\nmen, that what one inherits from his ancestors he owes to his\ndescendants; and it is also manifest, that along with privilege, duty is\nhereditary. In regard to the things of religion, both of these things\nare most obvious. Would not that parent deal unjustly with his child,\nwho, instead of bequeathing to him some privilege for his acceptance,\nwould say, I do not know whether or not he will conform to the duties\nconnected with it, and therefore I will sacrifice it or leave it to\nanother? And would a child to whom some peculiarly valuable privilege\nhas been bequeathed, and of the fruits of which he may have largely\npartaken, be warranted in reckoning as unlawful an entailed obligation\nto corresponding duty? Do not the laws of a nation find an individual\nbound so soon as he opens his eyes on the light of the sun? And ought\nnot moral obligations, entered into willingly by Covenanting parents and\nancestors, also, to hold the rising race completely bound? The\nprivileges of civil society are available to youth long before they are\nable of themselves to take an active part in its public affairs; and\nthus these are brought under an obligation to support its good laws so\nsoon as they voluntarily and effectively can. The privileges of a\nChristian community are, to a certain extent, enjoyed by its youth long\nbefore they can exert themselves actively for its interests; they are,\ntherefore, under obligation, and so soon as they can perceive the\nimportance of its voluntary Covenant engagements, they ought explicitly,\nto accede to them. Would it be cruel to cut off children from the\nprivileges of civil society because of their feebleness? and would it\nnot be cruel to deprive them of the advantages of covenants made for a\ndefence to ourselves, which they equally need? Would it be hideously\nwicked to expose them to the knife of the murderer? and would it not be\nunspeakably criminal, by disregarding their education and failing to\nmake engagements to instruct them, to abandon them to be poisoned by\ninfidelity, superstition, error, or immorality? And if, by Covenanting\nand the fulfilment of the solemn engagements made on their behalf, the\nbest privileges that could be bequeathed to youth, are conveyed to them,\nare they warranted to cast off the pleasing yoke of obligation, so\ngently laid upon them, and by resolving to neglect duty, to manifest\nthemselves as unworthy of all the care that had been employed on their\nbehalf? But it cannot be: all who have enjoyed the positive spiritual\nblessings that are conferred, in the mercy of God, on those who have\nentered into public solemn Covenants with him, will acknowledge\nthemselves as his servants, and, far from reckoning themselves as under\nno descending obligation to duty, will rejoice, give thanks to him for\nlaying a claim upon them by these, and gladly take hold on his Covenant\nagain in their social capacity, that others to succeed them, even as\nthey did, may gladly confess themselves to be devoted to him.\n\nFourthly. Because Social Covenanting, approved in Scripture, conferred\ndescending obligation. Abimelech required Abraham to enter into a\ncovenant with him, which the patriarch would keep, by not dealing\nfalsely with himself, nor with his son, nor with his son's son.[346] And\naccordingly that engagement, which was ratified by oath, was viewed by\nboth parties, and unquestionably properly, as binding on all the\nindividuals specified. By oath, the children of Israel made with Joseph\na covenant, by which their descendants in fulfilling it, acknowledged\nthemselves as engaged to carry up his bones from Egypt.[347] The\ncovenant made by Joseph and the princes of the congregation of Israel\nwith the Gibeonites, was kept by the descendants of both parties: and\nthe breach of it on one occasion by Saul, was followed by tokens of\nDivine displeasure.[348] The covenant of the Rechabites, and that of\nDavid with Hiram--which obtained also between that individual and\nSolomon, are other illustrations. Such covenants were lawful. The\nsentiments entertained concerning the descending nature of their\nobligations, being uncondemned, were correct. A disregard for these\nobligations in one case having been followed by punishment, they must\nhave been complete. There was nothing about any of these covenants that\ngave to their engagements a claim to continuance beyond those of other\ncovenants, in which the welfare of posterity is contemplated. The\nobligation of such, therefore, even as those of the covenants specified,\nbehove to continue.\n\nFifthly. Because the ends of such covenants may not be attained during\nthe existence on earth of those who entered into them. Nothing is more\ncommon in the providence of God, than for one to begin, and another to\nfinish. Indeed the grand end of the Church's continuance in the world,\nis aspired at by the efforts of all her true members. Guided by Divine\nteaching, the fearers of God adopt means for declaring His glory. In His\nprovidence, however, their lawful purposes are in general carried only\npartially into effect. The work which he gives countenance to some to\nundertake, according to his own good pleasure, he commits to others.\nHence his people are employed in filling up what others had designed,\nand also in arranging what their own successors may complete. A glorious\nLord rules over every occurrence in the Church's history. Schemes of\nreformation set on foot by his servants he acknowledges. When he will,\nthey are enabled to complete them; otherwise they are wound up by\nothers. To resolve to use means to bring the Church to a state of\nexcellence, to which, according to the promise of God, she will yet come\non earth, is obligatory on them who fear him. To vow to use those means,\nthey are under obligation. Though they may not live to fulfil all that\nthey intended, yet they will be preserved till the work assigned to them\nbe accomplished. Their removal does not manifest their Lord's\ndispleasure at them, but his intention to bestow upon them a gracious\nreward. Nor does the blank left in the Church by their decease, manifest\nthat the works which they had undertaken, behoved not to be fulfilled.\nOthers, the Lord of all, will call to the service, and accept of the\nobedience rendered by them as the fulfilment of obligations to obey him,\nwhich had been made by others, not merely on their own behalf, but on\nbehalf of such as he might employ to serve him. What his people lawfully\nvow to him, he will afford means to perform. And in carrying his\npurposes into effect, he will make them at once to serve him, and to\naccomplish what others in dependence on Divine grace had pledged\nthemselves to use every means in their power to perform.\n\nSixthly. Because the people of God view themselves as bound by anterior\nengagements of his Church. In the land of Moab Moses said, \"The Lord our\nGod made a covenant with us in Horeb. The Lord made not this covenant\nwith our fathers, but with us, even us, who are all of us here alive\nthis day.\"[349] Many of those whom he addressed in these words were not\nthen born. The obligations of their fathers must, therefore, have\ndescended to them. In many passages of Scripture do the saints\nacknowledge themselves as included in the covenant made with Abraham,\nand, consequently, as brought under its obligations.[350] By a prophet\nof the Lord Israel are exhibited as recognising themselves to have been\nrepresented in the covenant transaction of Bethel. \"He found him in\nBethel, and there he spake with us.\"[351] The words of Peter to the\npeople of Israel on this point are explicit,--\"Ye are the children of\nthe prophets, and of the covenant which God made with our fathers,\nsaying unto Abraham, And in thy seed shall all the kindreds of the\nearth be blessed.\"[352] Expressing the sentiment, that their fathers had\nentered into Covenant engagements with God, in which they were\nrecognised, Moses, and all Israel, on the shores of the Red Sea, thus\nsang,--\"The Lord is my strength and song, and he is become my salvation:\nhe is my God, and I will prepare him an habitation; my _father's_ God,\nand I will exalt him.\"[353] And in language acknowledging explicitly\nobligation to obedience that had been transmitted by the deeds of\nparents or ancestors engaged to God's service, the Psalmist offers\npraise--\"O Lord, truly I am thy servant; I am thy servant and the son of\nthy handmaid: thou hast loosed my bonds. I will offer to thee the\nsacrifice of thanksgiving, and will call upon the name of the Lord. I\nwill pay my vows unto the Lord now in the presence of all his\npeople.\"[354]\n\nFinally. Because the Lord himself always views his Church as bound by\nthe Covenant engagements thereof, competent to its circumstances, made\nin all earlier periods. By the covenant which he made with his servant\nAbraham, and once and again renewed to him, he held his people bound. At\nthe ratification of that covenant the scene was impressive. It is thus\ndescribed,--\"I am the Lord that brought thee out of Ur of the Chaldees,\nto give thee this land to inherit it. And he said, Lord God, whereby\nshall I know that I shall inherit it? And he said unto him, Take me an\nheifer of three years old, and a she-goat of three years old, and a ram\nof three years old, and a turtle-dove, and a young pigeon. And he took\nunto him all these, and divided them in the midst, and laid each piece\none against another: but the birds divided he not. And when the fowls\ncame down upon the carcases, Abram drove them away. And when the sun was\ngoing down, a deep sleep fell upon Abram; and, lo, an horror of great\ndarkness fell upon him.... And it came to pass, that, when the sun went\ndown, and it was dark, behold, a smoking furnace, and a burning lamp\nthat passed between those pieces. In the same day the Lord made a\ncovenant with Abram.\"[355] The lamp of fire was an emblem of God's\ngracious presence as a Covenant God. The smoking furnace symbolized the\npeople of Israel who were to be tried in the iron furnace of affliction\nin Egypt. These were not then born. Yet in Abraham they were present. By\nthe lamp of fire passing between the parts of the sacrifice, the Lord's\nratification of the covenant was denoted. And by the smoking furnace\nalso, proceeding between the parts, it was pointed out, that they even\nthen were taken into covenant with him. That covenant the Lord kept with\nthe whole house of Israel, even as if they had all of them been then\npresent. \"Thou art the Lord the God, who didst choose Abram, and\nbroughtest him forth out of Ur of the Chaldees, and gavest him the name\nof Abraham: and foundest his heart faithful before thee, and madest a\ncovenant with him, to give the land of the Canaanites, the Hittites, the\nAmorites, and the Perizzites, and the Jebusites, and the Girgashites, to\ngive it, I say, to his seed, and hast performed thy words; for thou art\nrighteous.\"[356] And the duties of the covenant, as if all Israel had\nbeen before him when it was made, he enjoined on them. \"And God said\nunto Abraham, Thou shalt keep my covenant, therefore, thou and thy seed\nafter thee, in their generations.\"[357] Moreover, he commands all to\nkeep his covenant as made, not merely with his people at any given\nperiod, but as entered into by the faithful who went before them. \"He\nhath commanded his covenant for ever.\" We have seen that these words\ninculcate the exercise of Covenanting. It is manifest, also, that they\nintimate that a covenant with God by each one, should be kept by those\nwho make it. But the full scope of the passage is not brought out, if we\ndo not view it as inculcating, not merely that the duty of Covenanting\nshould be performed throughout every age, but that, until all the\nengagements of the people of God, made in every period, be implemented,\nthey confer obligation on their successors. And he is angry with, and\nthreatens those who keep not the covenants of those who represented\nthem, as if they had broken a covenant with him made by themselves.\n\"They are turned back to the iniquities of their forefathers, which\nrefused to hear my words; and they went after other gods to serve them:\nthe house of Israel and the house of Judah have broken my covenant which\nI made with their fathers. Therefore thus saith the Lord, Behold, I will\nbring evil upon them, which they shall not be able to escape; and though\nthey shall cry unto me, I will not hearken unto them.\"[358]\n\nHence, in conclusion,\n\nFirst, Covenanting entails obligation even on the unbeliever who vows\nand swears. Were it not to do so, then no command of God would be\nbinding on the wicked; the moral unfitness of man in a state of nature,\nwould shield him from the claims of God's law, and any ordinance of God\nmight be abused with impunity. But, God will not be mocked. Whosoever\nattempts duty will be either accepted or found guilty. Divine\ninstitutions must be respected. Every law of God contemplates an\nimmediate and an ultimate end. If a vow be made in sincerity, God will\ngive grace to fulfil it in some measure; and if neglect in the supposed\ncase follow, chastisement will be inflicted. If a vow be made\ndeceitfully--otherwise than which the wicked cannot make it--a double\nobligation is contracted:--an obligation to punishment for dealing\nfalsely with God; and a debt of obedience because of submitting, though\nfeignedly, to an ordinance appointed by him. The law of God, enjoining\nthe duty of Covenanting, is founded on His own nature; the imperfections\nof man, therefore, cannot abate its claims. Even as the observation of\nthe other ordinances of God brings under special obligations, so the\nexercise of attending to this confers one peculiar to itself. It is\nlawful to pray, but it is sinful to do so without sincerity. God will\nnot answer the supplication that is not presented in faith; but he will\ndemand the obedience which the grace prayed for, if asked aright, would\nafford strength to perform. It is necessary to read the word of God, but\nsinful to peruse it thoughtlessly, or in an irreverent frame of mind.\nBut, however it may be read, he will call for the duty which a proper\nreading of that word by His blessing would afford a resolution to\nperform. Thus, also, God will not accept the vows of the wicked; but He\nwill claim what they vow, and will punish them if they do not make it\ngood. Thus Israel, though many of them did not enter into it with\nsincerity, were charged with breaking the covenant with God which they\nprofessed to make in the wilderness at Sinai, and punished for the sin\nthereby contracted.[359] Thus, also, Zedekiah suffered for breaking the\ncovenant which he made with the king of Babylon by oath.[360] Indeed, it\nis the wicked alone who break the covenant of God. They never sincerely\nhave entered into it, but their disregard of it, after having professed\nto accede to it, is represented as a violation of it; and over such\nimpends a fearful woe. \"The earth also is defiled under the inhabitants\nthereof, because they have transgressed the laws, changed the ordinance,\nbroken the everlasting covenant. Therefore hath the curse devoured the\nearth, and they that dwell therein are desolate.\"[361] How dreadful,\nthen, is it for sinners to speak to God perfidiously! And how important,\naccording to his commandment, to draw near unto him in making solemn\nvows, in dependence on that grace which it is his to give, in order that\nthe vow may be acceptably made, and also performed!\n\nSecondly. Though some connected with the visible church do not engage in\nthe duty of formal Covenanting, they are not therefore free from\ncovenant obligation. All who are not in the communion of the true\nChurch, are exposed to the wrath threatened against those who are far\nfrom God. A connection with that Church brings under obligation. The\nvows of God are upon all, received by Baptism or the Lord's Supper into\nits communion, whether worthy members or not. The spiritual blessings\npromised to Abraham and to his seed--even to all the faithful--belong to\nthe people of God therein; and all the duties incumbent on those to whom\ngreat and precious promises have been made, devolve on them. Till it be\npaid, every vow made by a member of the Church, whatever be his\ncharacter, he is under obligation to perform. Till they be paid, all the\nvows vowed by those in the Church of God who represented him in all past\ntime, are upon him. The vows made, and that should have been made\nlawfully by the Church in all past time since the days of the\nApostles--those vowed at that distinguished period, and those entered\ninto in all preceding eras, even up till the time when the Covenant was\nrevealed, in so far as their matter was not peculiar to given\ndispensations, but adapted to all, unite to bring him under one\nobligation. Through every age that was gathering weight. Viewed as\naccumulating and being transmitted through the voluntary agency of man,\nit is manifestly mighty; contemplated as conferred by the authority of\nGod, it appears to be infinite. Divine grace alone can enable to pay the\ndebt of duty. Happy they who look by faith for that! Thus, in proportion\nto her acquaintance with the covenant transactions of the past, the\nChurch ought to feel herself under obligation. With her progress her\nreal responsibility will increase. Like the force of gravitation towards\na central orb, the force of obligation propelling her, will increase\nwith time; and with a celerity due to all her solemn covenant\nengagements, she will enter the latter-day glory, responsive to the\nalmighty call of Him who draws his people to himself, and who having\ngiven them to enjoy on earth such a foretaste of the future, will\nintroduce them to the scene where the Lord himself will be their\neverlasting light, and the days of their mourning shall be ended.\n\nThirdly. A minority in a church, or that in a nation, are bound by the\nlawful public vows made by the whole body, even though the community as\na whole, may have cast them off. Though a nation, or a body professing\nto be a church, after having come under obligations to duty, were to\nresolve that truth is error, or that duty is sin, yet such a resolution\ncould not bind the community. No authority whatsoever will dissolve the\nobligation of an oath. Hence, when lawful covenant engagements are\ndisregarded by a community, the excellence which gave it an attractive\npower is gone. Then the glory is departed. And the degraded society,\nlike the robe which once covered the living body, but is afterwards cast\noff, is faded and corrupt. The living principle embodied in some members\nof such a community, behoves to become separate from it, and to show\nthat, indeed, that body which came under obligations that are not\nexhausted, is in succeeding times to exist in a new but glorious\nsphere.[362] It is not the invelopement, but the living faithful body,\nthat is the care of the covenant. Each member owes a debt of covenant\nduty. And though apostasy may paralyze the body, so that by it as a\nwhole, that obligation may not be felt, let that which lives, therefore,\nact in fulfilling it, even through a disruption and consequent\nre-organization. Devotedness to duty will be visited with an energy\nwhich will increase in the face of every difficulty. To flee\nindividually from obligation, is to shun the wholesale ruin of the whole\nunfaithful mass, but in order to be taken and fall--each one personally\nfor his iniquity.\n\nFourthly. Covenanting does not implicate conscience. By this, it is\nintended that the exercise does not bring under any obligation to do\nwhat is evil, or to abstain at any future time from modifying the\nengagement made, so as to render it more and more perfect. It is\nadmitted, nay, contended for, that the exercise brings under obligation:\nbut that is only to duty. The duty is not to be abandoned because it\ncannot be properly performed. If it were, then, for the same reason,\nevery other might be disregarded. No covenant engagement is perfect.\nEither in its matter or manner, each of these may have many defects.\nIndeed, were one to vow all the duty unfolded in the Scriptures, the\nengagement would be sound. Every believer virtually does that. But\nspecial vows are necessary. The former, exclusively, is competent only\nto a period of the Church's future history, when her attainments will\nfar exceed those heretofore made by her. But in order that such a step\nas that may be taken, by vowing habitually and performing, the Church\nought to make assiduous preparation. Men ought to enter into Covenant as\nduty presents itself. If we perceive that we have vowed to sin, let us\nnot perform, but pray to God for forgiveness, and engage to what is\nlawful. It is foreign to the scope of the ordinance to give countenance\nto sin. None, however, on that account, can excuse himself for not\ncoming under and fulfilling a good obligation. Though we cannot do other\nduties perfectly, we would not be warranted in refusing to perform\nthese. We have no might in ourselves to do any good thing: nay, even the\nservices of the saints, performed in faith, are all imperfect; but we\nare, nevertheless, called to duty. The dread of doing evil ought not to\nprevent from making efforts to perform what is good. One may be left to\nenter into a wrong engagement; but he is not on that account to abstain\nfrom endeavours to engage and perform aright. Man has a claim upon his\nbrother in consequence of his engagements made with him. If one,\nhowever, promise what is evil, and another demand fulfilment, both are\nfaulty,--the one for engaging to do evil, the other for urging an\nunwarranted claim. Covenant engagements should not, however, be\nneglected, but be wisely made and kept. By Covenanting to do duty, we\nare neither foolishly nor sinfully committed. God will require what is\nright, and that alone. We ought to make every lawful effort to perform\nduty. Our best efforts to serve God are but approximations. They ought,\nhowever, to be continued. Are we to abandon any one means of doing good,\nbecause the improper use of it would do injury? The bond of a covenant\nwith God is a holy bond: it cannot come in contact with what is evil.\nWith various condemnation, it allows all such to pass; but it constrains\nto good. The evil in a bond professing to sustain that high character\nmars it. Better that were changed, by the removal of the evil, than to\nremain imperfect because of the continuance thereof. The evil impairs\nits dignity and excellence, nay, tends to make it void. Evil confers no\nobligation. The admission of it into any engagement is sinful. The good\npart of every compact accords not with it, but demands its expulsion.\nLet those who acknowledge themselves to be called to obedience not\nrefrain from vowing: but in doing this duty, let them be cautious, and\nendeavouring to perform, let them fear to break, their engagement to\nduty, and also to keep what they ought not to have promised. To neglect\neither of these things is sinful. To vow, however, notwithstanding the\ndreadful consequences of sinfully doing so, and of not performing, is\nindispensable. To do so, is to use an appointed means of arriving at the\nknowledge of God, to make progress towards spiritual perfection, and to\nprepare to attain at last to the great end of all his arrangements for\nsinners--even complete conformity to the will of God, and the promotion\nof His glory.\n\nFinally. That men are bound by previous descending Covenant obligations,\nis no reason why they should not themselves engage in Covenanting. Have\nnot all the chosen of God to be brought successively nearer and nearer\nto him? And ought not this exercise, designed for facilitating this, to\nbe carefully had recourse to? Are not the Scriptures to be read? Are not\nall the means of grace to be used for this? Covenanting is a means of\nthe restoration of men to Him from every imperfection, whether in an\nunconverted or converted state. Engaging in it, they are described as\nreturning to God.[363] By it, all ought to return from every departure\nfrom him. Throughout their lives, believers will be imperfect, and will\nbe called to use this means of attaining their expected end. The\nobligations entailed from the past bind to the duty. The very first\nobligation, voluntarily accepted by personally or socially discharging\nit, binds additionally to it. Every new performance thereof adds to the\nmotive to engage in it again; so that, instead of the obligation to\nCovenant being diminished by the doing of the duty, it is rather\nincreased. And as the believer goes on to perform it, his call to the\nservice will wax indefinitely great. His is the state of mind cherished\nby the Psalmist declaring himself cordially bound, when he vowed in\nthese words,--\"Thy vows are upon me, O God. I will render praises unto\nthee.\"[364]\n\nFOOTNOTES:\n\n[314] P. 37 of \"Observations on the Public Covenants betwixt God and the\nChurch,\" by the Rev. Dr. Mason, late of Wishawtown,--a work presenting a\nrich scriptural view of the subject.\n\n[315] Job xxxiv. 17.\n\n[316] 1 Sam. xxii. 8.\n\n[317] Ps. xxxi. 20.\n\n[318] Numb. xxx. 2.\n\n[319] These are, [Hebrew: chavosh, kashor, rakhosh, asor].\n\n[320] Jer. l. 5; see also Is. lvi. 3; and Zech. ii. 11.\n\n[321] Is. xxvii. 5; and lvi. 4-6.\n\n[322] Nehem. ix. 38.\n\n[323] Deut. xxx. 20.\n\n[324] Deut. x. 20.\n\n[325] Jer. xiii. 11; see also ver. 1-10.\n\n[326] Ps. lxiii. 8, 11.\n\n[327] Jer. xi. 6.\n\n[328] Deut. xxix. 9.\n\n[329] Ps. cxxxii. 12.\n\n[330] Deut. xi. 1.\n\n[331] Rev. ii. 25, 26.\n\n[332] Ps. cxix. 111.\n\n[333] Ps. lxxvi. 11.\n\n[334] Eccl. v. 4.\n\n[335] Deut. xxiii. 21.\n\n[336] Lev. xxvii. 1-25.\n\n[337] Lev. xxvii. 28, 29.\n\n[338] Jer. xi. 3, 4; see also v. 10-12; Deut. xxix. 18-21; Jer. xxxiv.\n18-20; Ezek. xvii. 18, 19.\n\n[339] Rom. i. 31, 32.\n\n[340] Ps. lxi. 8.\n\n[341] Ps. cxvi. 14.\n\n[342] Ps. cxix. 106.\n\n[343] Jer. ii. 2, 3, 20.\n\n[344] Ps. lxvi. 6.\n\n[345] Heb. iii. 2, 6.\n\n[346] Gen. xxi. 23.\n\n[347] Exod. xiii. 19.\n\n[348] Jos. ix. 15, and 2 Sam. xxi. 1, 2.\n\n[349] Deut. v. 2, 3.\n\n[350] Some of these are, Ps. xlvii. 9; Is. xiii. 16; Luke i. 72-74; Gal.\niii. 7.\n\n[351] Hos. xii. 4.\n\n[352] Acts iii. 25.\n\n[353] Exod. xv. 2.\n\n[354] Ps. cxvi. 16-18.\n\n[355] Gen. xv. 8-12, 17, 18.\n\n[356] Neh. ix. 7, 8.\n\n[357] Gen. xvii. 9.\n\n[358] Jer. xi. 10, 11.\n\n[359] Deut. xxxi. 16, 17.\n\n[360] Ezek. xvii. 18, 19.\n\n[361] Is. xxiv. 5, 6.\n\n[362] 2 Cor. vi. 17, 18.\n\n[363] As one of many passages which show this, see Jer. iv. 12.\n\n[364] Ps. lvi. 12.\n\n\n\n\nCHAPTER VI.\n\nCOVENANTING PROVIDED FOR IN THE EVERLASTING COVENANT.\n\n\nThe duty of Covenanting is founded on the law of nature; but it also\nstands among the arrangements of Divine mercy made from everlasting. The\npromulgation of the law, enjoining it on man in innocence as a duty, was\ndue to God's necessary dominion over the creatures of his power. The\nrevelation of it as a service obligatory on men in a state of sin, arose\nfrom his unmerited grace. In the one display, we contemplate the\nauthority of the righteous moral Governor of the universe; in the other,\nwe see the claims of that law which cannot be abrogated, put forth along\nwith manifestations of sovereign good-will to men. Had God dealt with\nmen according to their iniquities, that law which, in the first of men,\nthey had violated, would have demanded their final punishment; and they,\nunable, because unwilling to give obedience, and unprovided with the\nmeans of deliverance, had fallen to ruin. In order that his mercy might\nbe manifested, the Lord, from the days of eternity, secured to sinners a\nfitness for duty, to stand as a substitute for that spiritual strength\nwhich they should lose by transgression, and acceptance through a great\nMediator, which else had not been enjoyed. On man, in a state of\ninnocence, and also in a state of sin, the duty of Covenanting was\nenjoined. By reason of sin, strength given to him at first to perform\nit, was for ever forfeited. But to many, by a wondrous scheme of Divine\nlove, it is given to enjoy, from engaging in it, benefits which cannot\nbe lost.\n\n\nSECTION I.\n\nIn regard to sinners, the exercise was provided for in the Covenant of\nRedemption.\n\nThis was made from the days of eternity. It is described as the\n\"Everlasting Covenant.\"[365] The phrase cannot mean less than\nthat it extends from eternity to eternity. In adoration of the Lord,\nmade known as a covenant God, it is said, \"from everlasting to\neverlasting, thou art God.\"[366] The Mediator \"was set up from\neverlasting:\"[367]--necessarily by entering into covenant. Thus, his\n\"goings forth have been from of old, from everlasting.\"[368] The\ncovenant is a reality. \"I have made a covenant with my chosen, I have\nsworn unto David my servant.--My mercy will I keep for him for evermore,\nand my covenant shall stand fast with him.\"[369] When was the Father's\nservant covenanted to him, if he stood not engaged to him from eternity?\nThe conditions and promise of the covenant are recorded. \"Yet it pleased\nthe Lord to bruise him; he hath put him to grief: when thou shalt make\nhis soul an offering for sin, he shall see his seed, he shall prolong\nhis days, and the pleasure of the Lord shall prosper in his hand. He\nshall see of the travail of his soul, and shall be satisfied: by his\nknowledge shall my righteous servant justify many; for he shall bear\ntheir iniquities. Therefore will I divide him a portion with the great,\nand he shall divide the spoil with the strong; because he hath poured\nout his soul unto death: and he was numbered with the transgressors;\nand he bare the sin of many, and made intercession for the\ntransgressors.\"[370] And the mutual satisfaction of the Father and Son\nwith the conditions and fulfilment of the covenant, is also revealed.\n\"The Lord is well pleased for his righteousness' sake; he will magnify\nthe law, and make it honourable.\"[371] \"He shall see of the travail of\nhis soul, and shall be satisfied.\"\n\nFirst. In the Covenant of Redemption, Christ, represented all the elect.\nEven as the faithful descendants of Abraham were comprehended in the\ncovenant which God established with him, but in a far higher sense, the\nelect were included in that which was made with the Redeemer. And as\nAdam was the representative of the human family, so Christ became the\nHead of all who should be saved.[372] It was on account of the people\nwho were given to Him that the covenant was made. By an electing decree\nthey were chosen in Him. And the covenant was entered into with him as\ntheir legal representative. From eternity, therefore, by a legal, though\nnot an actual union to Christ, they are a covenant people. And even then\nthe blessings of the covenant were provided for them. Till they be\njoined to Christ, the elect are not entitled to the blessings provided\nfor them. But still they were contemplated in the covenant. That gave\nthem the privilege of being joined to the Redeemer. God, the Father,\nmade with Christ, for each of his people, an everlasting covenant. They\nare therefore bound to Covenant. Do the deeds of our ancestors bind us\nto enter into covenant? That high deed in this takes precedence. The law\nof nature imposes the obligation; the forbearance of God affords\nopportunities for fulfilling it; the Covenant of Redemption, from which\neven the forbearance of God proceeds, leads to the duty by a claim\ninfinitely strong. The elect were all taken into covenant; in their\nname, the Surety engaged that they would enter into covenant; on their\nbehalf He promised an obedience which none other than himself could\ngive; but he promised also the obedience that they should render--not\nnecessary nor required for fulfilling the conditions of the covenant,\nbut requisite, to show, to the glory of God, the certainty of the\nfulfilment of these; and the Father accepted the offer. Covenanting,\naccording to God's immutable law, is included in the obedience. It is\ntherefore provided for in the covenant. How high then are the motives to\nthe observation of this? It was Covenanted, not by the chosen of God\nthemselves; not by Abraham, or the Church, or any mere man; yea, not by\nany creature. Rising above all such transactions engaged in by men,\nthough in accordance with them, the covenant in which it was secured was\nentered into by the Three-One God, and ratified by Christ. They who will\nnot perform the duty are none of his. He represented each of his people.\nEach is therefore called individually to Covenant. He represented his\npeople in their associate capacity as his Church. In that they are\ncalled to enter into covenant with God. He represented them in all their\napproved social relations. In all these they are bound by his engagement\nto take hold on God's covenant.\n\nSecondly. All the promises accepted in Covenanting were made to the\nSurety in the Covenant of Redemption. In a promise including that of\nevery benefit which those should enjoy through him, a seed was presented\nto him. The promise of the Spirit, and all His glorious effects through\nthe word, was made not merely to the Church but to Christ himself, and\ntherefore to him in the everlasting covenant. \"As for me, this is my\ncovenant with them, saith the Lord; my Spirit that is upon thee, and my\nwords which I have put in thy mouth, shall not depart out of thy mouth,\nnor out of the mouth of thy seed, nor out of the mouth of thy seed's\nseed, saith the Lord, from henceforth and for ever.\"[373] To Noah, to\nAbraham, to Israel under Moses, and to the Church in succeeding ages,\nthe Lord gave the promise that he would establish his covenant with his\npeople.[374] And a promise equivalent to this he made when he engaged to\nestablish his called and chosen, as a holy people to himself.[375] But a\npromise including each of these was given to Christ. In a passage where\nthe very same verb ([Hebrew: kom], _to establish_,) that occurs in the\nportions quoted, is employed, it is found. \"I will preserve thee, and\ngive thee for a covenant of the people, to establish the earth, to cause\nto inherit the desolate heritages.\"[376] And in another, where a verb\n([Hebrew: kon]) of a kindred import, but from a different origin, is\nused, it is recorded.[377] It is the promise of God that is laid hold on\nin Covenanting. He commands to draw near to him in the exercise. He has\nprescribed the matter of vows which he will accept. But in order to give\nencouragement to perform the duty and fulfil its engagements, he has\nalso made promises of good. To the sinner these could not otherwise come\nthan through Christ. To Him at first they were made, and that for men.\nWhen the saints accept them, they cleave to what comes to them as not\nstanding alone, but interested in the work of the great Surety; and\naccordingly, as the children of a covenant appointed to sanction, among\nother practices glorifying to God, a service by which the\nonce-rebellious should, from age to age, testify, against the sin of\nrefusing the offers of Divine favour, and to the justice of the claims\nwhich the Giver of all good has upon the most solemn resolutions to\nserve him, which men can present as a tribute to his honour.\n\nThirdly. It is on the ground of the righteousness of Christ, by which he\nfulfilled the obligations of the everlasting covenant contracted by\nhim, that his people Covenant with God. From among many passages in\nwhich this is taught, that may be familiar to every careful reader of\nthe Scriptures, the following may be selected for illustration:--\"Their\nchildren also shall be as aforetime, and their congregation shall be\nestablished before me, and I will punish all that oppress them. And\ntheir nobles (NOBLE ONE) shall be of themselves, and their GOVERNOR\nshall proceed from the midst of them; and I will cause him to draw near,\nand he shall approach unto me: for who is this that engaged his heart to\napproach unto me? saith the Lord. And ye shall be my people, and I will\nbe your God.\"[378] The NOBLE ONE here mentioned is Christ. He is also\nthe Governor who should proceed from the midst of Israel. The\ndescription given of him is not applicable to any earthly ruler of the\nhouse of Jacob. It corresponds to Him alone, who, in other prophecies,\nis denominated \"My servant David,\"[379] and in the Psalms is celebrated\nas \"the Governor among the nations.\"[380] In fulfilling all\nrighteousness, obeying the law of God, and suffering and dying for his\npeople, and in making intercession for them, he approached unto God. To\nthat, he was engaged when the prophecy was uttered; he had been so from\neternity. To his drawing near and making an approach unto God, the\nestablishment of the congregation of the Lord before him, His\nrecognition of them as his people, and their acknowledgment of Him as\ntheir God, are manifestly attributed in the passage. It was by faith in\nhim, that the saints, in early times, while they offered sacrifice by\nCovenanting, acknowledged the Lord to be their God. It was by faith in\nhim, that all to succeed them should in this manner avouch the Lord. He\nis the way unto the Father. By Him his people have access unto the grace\nwherein they stand. He drew near to present an acceptable sacrifice; and\nas a priest, he makes intercession. It is by Him that his people draw\nnear. While they profess their faith in him, it is by Him that they draw\nnigh in the full assurance of faith.[381] It was by his sufferings and\ndeath that the everlasting covenant was ratified. And when he died, the\nway to all duty and privilege was opened to all who should believe upon\nhim; and the title of the saints who had gone before to the enjoyment of\nthe eternal inheritance, and who had Covenanted to accept its blessings,\nwas shown to be secure.\n\nFourthly. Believers, as a people who would Covenant and fulfil their\nobligations, were given to the Mediator in the everlasting covenant. As\na covenant people, the heathen were given to Him for an\ninheritance.[382] According to an interpretation of an apostle, He\nhimself says, \"Behold, I, and the children whom God hath given\nme--.\"[383] And that such were promised as a people who should discharge\nthe duty of Covenanting, and the other engagements of the covenant,\nappears from the words, \"How shall I put thee among the children, and\ngive thee a pleasant land, a goodly heritage of the hosts of nations?\nAnd I said, thou shalt call me, my Father; and shalt not turn away from\nme.\"[384] He received also the promise--implying, that a people in\nserving Him should habitually take hold on him in Covenanting,--\"A seed\nshall serve him; it shall be accounted to the Lord for a\ngeneration.\"[385] These, and corresponding declarations, teach how\nintimately connected with the gift of a people to the Redeemer was the\nprovision made for the obedience to be claimed and accepted at their\nhands. They mercifully intimate that one of the reasons for which they\nwere given to him, was that they should obey God in taking hold of his\ncovenant. It was in the everlasting Covenant that they were promised by\nthe Father, and accepted by the Son. On the condition here specified,\nthey were received. They are, therefore, urged to the duty, in\nconsequence of that infinitely glorious compact; and, by the offer of\nthe Father, the acceptance of the Son, the Covenanted aid of the Spirit,\nby the bowels of Divine love, to this, and consequently to all its\nengagements, they are bound.\n\nFinally. The elect were chosen in Christ that, in union to him, they\nmight perform this duty. To all that is included in holiness, these were\nchosen in him. \"According as he hath chosen us in him before the\nfoundation of the world, that we should be holy and without blame before\nhim in love.\"[386] It is in that spiritual union to him, which was\nsecured by their election and the gift of them in the everlasting\nCovenant, that they discharge every duty.[387] It was because of the\nsovereign love of God that his Church was chosen, and united to Christ\nin the character of his Covenanted Spouse. In consequence of that love,\nwhich is manifested even by the infliction of chastisement, being\nbranches of Him--the true vine--they are purged that they may bring\nforth more abundantly those fruits of righteousness, among which stands\nthe act of taking hold on God's covenant.[388] These fruits include not\nmerely the obedience of the life, but the homage of the heart expressed\nby the lip. And by the lip, fruit is brought forth when God's name is\ncalled upon in vowing and swearing to him. \"By him therefore let us\noffer the sacrifice of praise to God continually, that is, the fruit of\nour lips, giving thanks (confessing) to his name.\"[389] The elect are\nchosen \"to salvation through sanctification of the Spirit and belief of\nthe truth;\"[390] and consequently to Covenanting, as well as every other\nact in which faith is exercised. By faith they vow and swear; and that\nis connected with union to Christ. Whatever view of the Spirit's\nprocedure in the day of regeneration may be entertained, union to Christ\nis then effected, faith is given, and the believer proceeds to endeavour\nafter obedience. Some have maintained that faith precedes union to the\nRedeemer; others, that union to Him anticipates that grace. And,\naccordingly, though both classes maintain that these occur\nsimultaneously, yet they entertain opposite opinions regarding the\nrelative order in which they take place, or what is denominated \"the\norder of nature,\" in reference to this. If it were necessary to admit\nthat an order of nature is observed here, the latter supposition would\nseem to have the better claim. But though in many things connected with\nthe believer's progress there is unquestionably an order of nature,\nperhaps there is no necessity for introducing that idea in reference to\nthis particular case. By maintaining that such an order obtains here,\nthere is manifested a tendency, as if to represent the two things as\nproceeding like two points in a straight line, which moves in the\ndirection of its length, and so to conceive that one of them must\nnecessarily be first; while, by abandoning the notion of such an order,\nwe might compare the two to two points, both of which are carried by the\nline moving only in a direction perpendicular to itself, and so conceive\nthat at any instant both would be first. And the latter supposition,\nindeed, seems to correspond with the circumstances of the facts. At the\nsame moment that Divine power is put forth in order to conversion, both\nunion to Christ, and the faith which recognises that union, are at once\nvouchsafed. Then indeed a new life is begun, and the manifestations of\nlife necessarily begin to appear. Lastly, the faith of the believer is\nexercised by him in resting on Christ as the one foundation laid in\nZion; and reposing on him, he habitually takes hold on the Covenant of\nGod, instead of a refuge of lies--the covenant with death and hell,\nwhich shall be swept away.[391] It is to the glory of God that Christ is\nconfessed.[392] It is in union to Christ as the true foundation that\nthis is done.[393] The glory of God as a strength is spoken of as being\nfounded. \"Out of the mouths of babes and sucklings hast thou ordained\nstrength (founded glory).\"[394] Where there is Divine power and Majesty,\nthere is glory. \"Strength and beauty (glory) are in his sanctuary.\"[395]\nResting on the one foundation, as a temple to the glory of God, the\nChurch engaging in the act of confessing Him in Covenanting, and\notherwise keeping his Covenant, will therefore realize the promise, \"I\nbring near my righteousness; it shall not be far off, and my salvation\nshall not tarry: and I will place salvation in Zion for Israel my\nglory.\"[396]\n\n\nSECTION II.\n\nCovenanting, under every dispensation of Divine Grace, was provided for.\n\nIn the scheme of Redemption, all the means by which it should be carried\ninto effect were provided. From that proceeded the means of grace\nadapted to the circumstances of the Church in every period of history.\nFrom that followed those arrangements that were suited to the\nPatriarchal, Levitical, and later times; and from that arose all the\nvarious dispensations themselves. Exhibitions of Christ, the chief\nblessing of the Covenant, were common to all of them. Nay, to make these\nexhibitions, all of them were devised. The world was adapted to man,\nwhether in a state of innocence, or in a state in which he should be\ninvited to return to God. According to the wondrous plans of Him who\nforesaw and arranged all things, the world, after trangression, behoved\nnot to be lost, but to be made the scene of events glorifying to God. To\nsuppose that the earth was formed for the purpose of carrying into\neffect the plan of salvation is allowable. To imagine that that plan was\nbeing carried into effect in Eden, even before the sin of man, is in\nopposition to the spirit of the declaration that Christ came to call not\nthe righteous, but sinners to repentance--to the truth that the\nsalvation of man, was a salvation from sin, and that the God of\nsalvation is He who pardoneth iniquity, nay, to the whole tenor of\nScripture. To admit, however, that the world was a scene on which man in\ninnocence, throughout whatever period God might have willed, might have\nenjoyed good, the wisdom of Him who arranges not, nor commands what may\nnot be fulfilled, requires. But the sentiment that the Covenant of Works\nsecured the continuance of man upon the earth, even after the fall, is\nnot merely gratuitous, but in direct opposition to the consideration\nthat the world was destroyed by the flood on account of the sin of man,\nand that God's covenant with Noah secured those outward advantages of\nwhich not merely the righteous but the wicked were to partake. It seems\ninconsistent with the sentiments which we should entertain of the wisdom\nand other attributes of God, to suppose that the world was created\neither for man in a state of innocence exclusively, or for him\nexclusively in a state of sin. Even facts show that the world was\nadapted to both. That the facts of providence upon our world, however,\nwhich have occurred in consequence of a system of forbearance, which\ndepends on the arrangements of the Covenant of Redemption, and others\nthat show his grace, flow directly from these, is most manifest. The\nerection and continuance of the Church in the world, directly flow from\nthat covenant. Faith in God in every age, interests in Christ the\nsurety, and through him in all the blessings of the covenant. Even\nbefore some of its signs were given, those to whom it was given to\nbelieve upon Him, were taken into covenant. \"We say that faith was\nreckoned to Abraham for righteousness. How was it then reckoned? when he\nwas in circumcision or in uncircumcision? Not in circumcision, but in\nuncircumcision.\" And in every age, they who believe are the children of\nthe covenant. In the first ages of the world, we find a righteous Abel,\nan Enoch who walked with God, men who had the name of God called upon\nthem, the sons of God, and Noah, a preacher of righteousness. And we\nfind that all who, like Abraham, believe in God, have their faith\ncounted to them for righteousness: \"And he received the sign of\ncircumcision, a seal of the righteousness of the faith which he had, yet\nbeing uncircumcised; that he might be the father of all them that\nbelieve, though they be not circumcised; that righteousness might be\nimputed unto them also.\"[397] It was in the acceptance of God's promise\nto him of a seed of whom Christ should come, that Abraham believed God.\nIt was, therefore, in the exercise of Covenanting. It was as the\nrepresentative of a Covenant seed that Abraham was the father of all\nthem that believe. The Covenant made with Abraham, as the father of the\nfaithful, endures. \"That the blessing of Abraham might come on the\nGentiles through Jesus Christ; that we might receive the promise of the\nSpirit through faith. Brethren, I speak after the manner of men; Though,\nit be but a man's covenant, yet, if it be confirmed, no man\ndisannulleth, or addeth thereto.\"[398] The covenant which God made with\nNoah, even as that which he made with Abraham, he designates \"My\nCovenant.\" All, therefore, who believe, in whatever time, are interested\nin one covenant with God. That was confirmed of God in Christ.[399] Its\nratification by the death of Christ, the testator, was the ratification\nof the Covenant of Redemption.[400] The blessings of it are the\nblessings of the Covenant of Redemption. That covenant--the Covenant of\nGrace--is, therefore, the Covenant of Redemption revealed and dispensed\nto man. The latter flows from and was provided by the other; and this\nappears also from the fact, that the true Church in the world is\ncharacterized by her adherence to God's covenant. True religion, and all\nits institutions, are represented in Scripture as a covenant with God.\nThe different dispensations of Divine grace are each denominated a\ncovenant--the first dispensation, the \"Old Covenant\"--the last\ndispensation, the \"New Covenant.\" Promises made, duties inculcated, and\nsigns given for the direction of the faith of God's people, are each\nexhibited as a covenant. These facts can be explained only on the\nprinciple that all of these things so presented, proceed from the\ncovenant of God--which was from eternity, but was made known to man--and\ntake their common designation from their connection with that\nEverlasting Covenant. The adoption of this obvious rule of\ninterpretation would have saved the many vain attempts that have been\nmade to deny the existence of the Everlasting Covenant, and to\nmisrepresent the true nature of those different dispensations of Divine\ngrace, which have been denominated from it. It would have prevented from\nabsurdly maintaining that what is represented as God's covenant with his\npeople, is not, in reality, a covenant, but merely a law. By tracing all\nthe dispensations of grace to one great source, it would have\nacknowledged them, as they are presented in the sacred record, to be\nconsistent with one another, and would have prevented all the spiritual\npoverty that arises from refusing to accept of the flood of light which\nthe Old Testament record casts forth towards the illustration of that of\nthe New; and would have shown, that while some services of a former\nperiod, having served their purpose, have indeed passed, others, and,\namong the rest, that of Covenanting with God, which have, along with\nthose, been by many consigned to abolition, are indeed among those\ninstitutes which, till heaven and earth pass, shall not pass away. But\nto proceed. The revelation of the will of God is in Scripture\nrepresented as a covenant. A term, ([Hebrew: chazuth]), meaning\nliterally _a vision_, and consequently _a revelation_, is put also to\ndenote _a Covenant_ or _agreement_. In various passages it occurs in the\nfirst acceptation.[401] In the last, it is employed in the original of\nthe following:--\"And your covenant with death shall be disannulled, and\nyour _agreement_ with hell shall not stand.\"[402] Now, though this\npassage does not refer to a covenant with God, yet it alludes to a\ntransaction of a covenant character; and, consequently, may be\nunderstood as containing, in reference to what is evil, a form of\nexpression that might be employed regarding a covenant with God. Indeed,\nfrom various representations of Scripture, made in different terms, the\nact of Covenanting would seem to be compared to a seeing of God;[403]\nand, also, to what corresponds with that--a seeking of his face.[404] It\ntherefore follows, that the revelation of Divine truth is the revelation\nof the Everlasting Covenant; that men, in holding communion with him,\nlearn concerning that Covenant; and that, in Covenanting with him, they\ntake hold upon it as dispensed to men, and on it alone. By keeping the\nSabbath, by receiving circumcision, by performing, besides, the other\nduties of the law of God, by recognising the obligations of the Church\nimposed in former times, and by entering into solemn engagements on\ntheir own behalf, and on behalf of their children, believers at every\ntime, under former dispensations, acknowledged the Church's federal\ncharacter; while, by recognising the Lord as their God, and acting faith\nin a Saviour then yet to come, they acknowledged that the Covenant into\nwhich they were taken, was that revealed and dispensed by him, and which\nwas a manifestation of that to which He had acceded, who said, \"Lo, I\ncome: in the volume of the book it is written of me, I delight to do thy\nwill, O my God; yea, thy law is within my heart.\"[405] And after the\nwork of Him who came \"to make reconciliation for iniquity, and to bring\nin everlasting righteousness,\" was accomplished, the people of God, by\nobserving the ordinances of Baptism and the Lord's Supper, by vowing and\nswearing to him, and by attending to the other institutions of his\ngrace, continue to acknowledge their faith in him, as \"the Mediator of\nthe New Testament,\" and as the \"one Mediator,\" in whom the Covenant was\nconfirmed with Abraham, and who was present with his people in\nSinai;[406] and to manifest their decided conviction, that the\nappointment of all the means of grace, flowed from that glorious\ntransaction concerning which it is said, \"As for thee also, by the\nblood of thy covenant I have sent forth thy prisoners out of the pit\nwherein is no water.\"[407]\n\nFirst. In the Everlasting Covenant, provision was made for Covenanting\nunder the Patriarchal and Levitical dispensations.\n\nThe acknowledgments and conduct of believers in those times illustrate\nthis. These showed an acquaintance with the subject peculiarly striking.\nWhere the engagements into which Noah and his family were brought are\nspoken of, no hint is dropped that the nature or design of the duty was\nnew to them. The terms in which the covenant of God was made known to\nhim, would appear to have been quite familiar to him; and the alacrity\nwith which he engaged in performing the rite of sacrifice, would seem to\nindicate that neither he nor his family were strangers to that, as an\naccompaniment of Covenanting. The manner in which certain distinguished\nindividuals, who lived anterior to the Mosaic economy, employed and\ndesired the oath, showed that the information concerning it, which must\nhave been communicated by Noah and his family, had been, by some at\nleast, carefully preserved. Not merely Abraham, who may have received\nspecial information from above concerning the exercise, but some of his\ncontemporaries in the region of Canaan would appear to have known well\nthe character and tendency of covenant obligation. At the death of\nJoseph, his brethren manifested a complete acquaintance with the\nsubject; nor were their descendants, two hundred years after, when\nemerging from bondage, unwilling to acknowledge the debt of duty which,\nby the oath of their fathers, was imposed upon them. At the solemnities\nof Sinai, Israel would appear to have recognised the obligation of\nvowing and swearing to God, as well as that of any other requirement of\nhis law. It does not appear that any one of the Hebrews of those ages\never thought of calling in question the duty of attending to, and\nacquiescing in, every declaration made to them through an appointed\nchannel from heaven. That they were a rebellious people is beyond a\ndoubt; but that fact is not inconsistent with the conclusion that, in\nconsequence of the force of habit or example, they might give a verbal\nacquiescence to requirements, the importance and necessity of obeying\nwhich they might not feel. As others are, they were assailed from\nwithout and within with temptations to fail in their duty; and before\nthose they fell. Most of them were under unbelief, and they would not\nobey; but when addressed by Moses, or any other servant of the Lord,\nwhile a wonder or miracle was wrought and duty was enjoined, testifying\nto the duty of giving obedience when God commands, however soon they\nmight forget, they said, \"All that the Lord hath said will we do, and be\nobedient.\"[408] There is only one principle on which this intimate\nacquaintance with the claims of the service can be accounted for. The\nobligation of the duty must have been taught to man from the beginning.\nThat is implied in the law which was written on his heart in innocence.\nThe duty incumbent on him as a sinner must have been revealed to him\nimmediately after the fall. There is no reason to suppose that, seeing\nthat sacrifice and covenanting for a vast length of time, were observed\ntogether, they were not coeval. But however that may be, equally with\nthe one, the other, in the first ages, was known; and to one fact both\nare to be traced. The duties co-ordinate in their bearings--the one\npointing to the great propitiation, the other rocognising the claims of\nthe Author of that salvation which the \"One Sacrifice\" was to secure,\nboth have their origin in that one glorious Covenant, by which the\nmethod in which it should be bestowed was arranged.\n\nProvision was made through promises. Some of these were that the duty\nwould be engaged in;[409] others of them, that the keeping of\nengagements made would be followed with good;[410] others, that all the\nblessings of the covenant would be bestowed.[411] The passages belonging\nto each of these classes are numerous. Containing a proposal of\nconditions on God's part, they lead directly to the duty. What is\nwanting, is the acceptance of them on the part of man. So often as they\nare read or meditated on, or pressed on sinners in the preaching of the\ngospel, the sinner is invited to take hold in God's covenant. The\ninvitations addressed through them are made by the Redeemer as the\nProphet of his Church, and as the Lord of all. They exhibit the will of\nthe Father, that his people should acknowledge him as the God of grace.\nThey testify to the love of the Spirit, whose work it is to lead to\naccept of them. They unfold the purposes which were of old. They are the\necho of the promises of the Everlasting Covenant, made to the great\nMediator between God and man.\n\nThrough types. Covenanting itself is not a type or shadow, but a\nsubstantial reality. With many other things, however, which in some\naspects of their character were types of good things to come, under\nother of their features it may be associated in presenting an emblem of\nwhat is spiritual. Thus, every institution of Divine grace may be\nunderstood as testifying to the excellence and necessity of every other,\nand to the reality of the exercises of the heart which ought to\naccompany their outward observance. Many things connected with the\nformer dispensations, accordingly, vouch for the high origin, and\nnature, and claims of Covenanting. We contemplate them doing so, not as\ntypes of good things which had no existence when they occurred, but as\nemblems of good connected with vowing and swearing to God, which was\ncommon to every era of the history of the Church. By these, not less\nexplicitly than by the voice of speech, instruction is addressed; and\nnot less than the most explicit tender of good or obligation are their\ndictates to be received. Enoch, who clave to God; Noah and Abraham, each\na covenant head; Aaron and Phinehas, each the representative of a\nCovenanted priesthood; and David, the federal head of a royal posterity;\nas individuals, were emblems of many devoted personally and socially by\nCovenant to the Lord. The Israelites, servants of God: the first-born\namong these, dedicated to the Lord: the Goel, or, Kinsman-redeemer,\nunder a descending obligation to interpose in behalf of a relative: the\nvoluntary bondservant, who, from love to his master and family,\nexplicitly engaged himself to his service through life: sojourning\nstrangers, not Canaanites, allowed and encouraged by the Israelites to\nwait on all the ordinances of religion: the Hebrew kings of David's\nfamily vested with rule according to a perpetual covenant: the\nNazarites, peculiarly set apart to the service of God: the Aaronic\npriesthood, under the bond of an enduring covenant: and the Nethinims, a\npeople employed about the sanctuary, descendants of the Gibeonites, who,\nthough like Jacob they did not do well in the choice of means to obtain\nthe blessing, were taken into covenant with God:--these were classes of\npersons who symbolized many explicitly engaged by covenant to the\nservice of the Lord. The cities of refuge[412]--Kedesh, _a holy place_:\nHebron, _society, friendship_, the end of a covenant: Shechem, _a part\nor portion_, as the lot of a covenant inheritance: Bezer, _cut off and\nbroken_, as the sinner is from all vain confidences: Golan, _exile_, as\nseparation from every visitation of vengeance: and Ramoth, _eminences_,\nor _high places_, as the stronghold provided in the covenant to\nprisoners of hope; true to their designations, as emblems point out the\nfacts of a covenant made on behalf of many, who by sin are exposed to\nruin. Canaan, a land of inheritance promised in covenant: Jerusalem,\n_the vision of peace_, and city of God: the tabernacle, the temple, and\nMount Zion,--places where manifestations were made of the presence of\nGod in covenant:--all denoted scenes, where his people, in every age, in\ngiving themselves to the Lord, cleave unto him. The Ark prepared by Noah\nwas entered by him and his house, betokening the accession of men, in\nall ages, to the covenant of God by faith in the Redeemer. The Ark of\nthe Covenant, containing the book of the law: the table of shew-bread,\nrepresenting the means of exhibiting Christ, the bread of life: the\naltar of incense, from which arose offerings, as of the praises and\nsupplications of God's people, perfumed with the sweet incense of\nChrist's intercession: the golden candlestick, shedding forth light, as\nof the influences of God's Spirit: the laver, for washing, representing\nthe means of purification from all defilement: the altar of\nburnt-offering, from which arose the flame of sacrifice, that betokened\nthe offering of Him who made his soul a propitiation for sin; were\nsacred utensils, all of which referred to the ratification of God's\ncovenant, and the dispensation of its blessings to those who are enabled\nto lay hold upon it. The Sabbath, returning every seventh day: the\nperiodic feast of unleavened bread for seven days, following upon the\nPassover: the Sabbatic year, completing an interval reckoned by seven:\nthe year of jubilee, occurring always after seven times seven years\nwere completed; were all seasons that pointed out times of waiting upon\nthe ordinances of that Covenant which was ratified by the\noath--represented by the number of perfection that should be waited on\nin ages most remote. Typical purifications; the ordeal for freeing from\nthe imputation of murder, conducted by slaying the heifer, and washing\nthe hands over it, while there was made a protestation of innocence,\nthat embodied an oath:[413] the means of removing ceremonial defilement\nof various kinds: and the bitter water which, according to the innocence\nor guilt of the party to whom it was administered, acted innocuously, so\nas to denote the effects of a lawful oath, or as the oath which, by\nbeing sworn falsely, is converted into a curse; were all of the nature\nof an appeal to God. Oblations in general; the sin and trespass\nofferings, which were never merely voluntary: the burnt-offering: the\npeace-offerings, that were wont to be presented when vows were paid: in\nparticular, the offering of salt, the symbol at once of communion and\nfriendship, of durability and incorruption, and of sincerity of mind,\nand which was commanded to be presented with every offering--the emblem\nof an enduring covenant:[414] the pascal lamb, which represented Christ\nslain, the blood of which was sprinkled, as his blood was, for defence\nfrom wrath, and the flesh of which was eaten, so as to afford a vigour\nsymbolizing that of those who, having eaten of his flesh, like the hosts\nof Israel from Egypt, go forth from bondage to liberty and peace; the\nCovenant sacrifice of Abraham, consisting of the red heifer, whose ashes\nwere for purification; the she-goat of three years, for a sin-offering;\nthe ram for a burnt-offering; the turtle-dove and the young pigeon, for\na purification sacrifice and for a sin-offering, intimating that not\nmerely did he, as a covenant-head, represent the rich who should\npresent of their flocks and herds to the Lord, but of the poor, who of\ntheir poverty should present offerings absolutely less valuable, but not\nthe less acceptable;--these offerings pointed out that the Covenant of\nGod should be laid hold upon when the shadows which preceded the\nglorious reality of the \"One Sacrifice\" that had been foreordained would\nhave come to an end, and there should succeed sacrifices spiritual in\ntheir stead, acceptable to God through Jesus Christ. And circumcision,\nprefiguring Christ given for a covenant of the people, who, in the\nnature of man shedding his blood, should ratify God's covenant; and\nmarking the people of God, sealing to them the Covenant of Grace, and\npointing out their newness of life, regeneration, and deliverance from\nthe vileness of sin, testified to the claims of obedience to the mandate\nof God in Covenant, which none could, but at the greatest peril,\ndisregard. These types and others all pointed to the Redeemer. To the\nwork which he had, from the days of eternity, Covenanted to perform,\nthey gave prospective testimony. But of the effects of his mighty\nworking upon the hearts of men, in leading them to keep his Covenant,\nthey were not the less appointed symbols, nor were they less designed to\nteach that, but for the arrangements of that Covenant which had been\nmade with him, there had not been made such manifestations of the power\nof his grace.\n\nThrough miracles. These were wrought in order to declare how near the\nchosen of God, as a people, were brought unto him, and how great was the\ncovenant provision that had been made for them. The flame of fire which\nappeared on many solemn occasions, held a signal place among these. The\n\"flaming sword,\" or the flame that dries up, or that which burns,\ndisplayed between the cherubim at the east of the garden of Eden; the\nflame of fire in which the Angel of the Lord appeared unto Moses out of\nthe midst of a bush, when He made himself known to him as the God of\nAbraham, the God of Isaac, and the God of Jacob; the flame of fire which\nappeared on the top of Mount Sinai when the Lord made a covenant with\nIsrael; the pillar of fire by night, which accompanied Israel during\ntheir journeyings in the wilderness; the fire which was wont to descend\nand consume, in token of the acceptance of them, the sacrifices laid on\nGod's altar--all testified to the gracious nearness of God to his\ncovenant people. The cherubim, emblems of the ministry of\nreconciliation, first displayed immediately after the sin of man,\nrepresented afterwards in the act of looking upon the ark of the\ncovenant in the tabernacle and temple, presented in vision before\nEzekiel about to be sent to the rebellious house of Israel, and which,\nthough denominated seraphim, were in like manner seen by Isaiah, when\nabout to go forth to proclaim messages to the same people; through many\nages pointed out that the servants of God in his house, by his\nappointment were set apart to unfold the truths of his Covenant. The\ndividing of the waters of the Red Sea, and the passage of Israel through\nthe midst of it; and the presence of the cloud, in which, as well as in\nthe sea, they were baptised;[415] and the cutting off of the waters, and\nthe passing over of Jordan on dry ground, after the feet of the priests\nthat bare the ark rested in its stream--manifested the almighty power of\nHim who had Covenanted to bring his people to a land of inheritance. The\nprovision of bread from heaven, and water from the rock in the\nwilderness, showed in part how great were the resources of Him who had\npromised to his people, but not in vain. And the miracles wrought by the\nRedeemer in our world, from the over-ruling of external nature, to the\nfeeding of the hungry with food, the healing of diseases, the casting\nout of devils, the raising of the dead, and his own resurrection, taught\nthat He had come to manifest his power, to give that eternal life that\nwas promised in the Everlasting Covenant to all who were ordained to it.\nThe subject of the import of the miracles that were wrought by Him and\nby the Holy Spirit, is exhaustless. Yet all of them are to be viewed as\nhaving been performed in order to the accomplishment of the Covenant's\ndesign.\n\nThrough the teaching of the prophets. That was addressed in the name of\nthe Lord as God in Covenant: to Israel as a covenant people, it was\nextended: and it embodied only the revelations of the Covenant. It\nincluded sketches of the history of the Covenant alone; under imagery,\nthe most varied and expressive, as well as by direct explicit\nstatements, it unfolded the relations subsisting between God and his\nprivileged people; and, in like manner, presented the future history of\nthe Church, incorporated by solemn confederation.\n\nThrough the whole of the Old Testament Scriptures. The scope of these in\ngeneral, and of many representations of them in particular, illustrates\nthe bearing of every fact in the history of the Church upon the\nCovenant. As illustrations, some designations both of Christ and his\npeople, may be adverted to. He is introduced as a Husband,[416] and,\nconsequently, as the Head of his people, engaged to him by vow.[417] He\nis exhibited as the Captain of the Lord's host, and as a Leader and\nCommander to the people.[418] That he might be presented as at once of\nthe lineage of David according to the flesh, as the author of\neverlasting righteousness, as allied in the capacity of the First-born\namong many brethren to the Church redeemed by his blood, and as the\nBuilder and the Head thereof, and Head over all things to it, he is\ndenominated the Branch.[419] As the Covenant of the people he is\nrevealed, to denote that he is the Mediator of the Covenant, and that in\nthat capacity he received the gift of the people of the Covenant,\nfulfilled its conditions by obeying the law and presenting himself as a\ncovenant sacrifice, appeared as a sign of the Covenant, and was to carry\ninto final effect the whole scheme of it. As the Days-Man,[420] he is\nmade known, to intimate that, by Him alone, and only in a covenant\nrelation, men chargeable with sin can hold communion with God. As the\nLadder,[421] he is spoken of, to point him out as, in the natures of God\nand man, the only means of communication between earth and heaven. As a\nWitness[422] to the people, he is described to be given by the Father,\nand consequently according to his own voluntary engagement. And as\nShiloh, he was promised, and his people thus received him as their\nPeace--provided in the Covenant.[423] And his Church is denominated his\n_portion_, and _the lot of his inheritance_. In various passages she is\ndescribed as _peaceable_ or _perfect_, and is thus presented as in\nCovenant.[424] And as _Israel_, the _loved_ of the Lord, she appears\nunder his promised protection. And, to give and conclude with one\nillustration more belonging to this place, reference may be made to two\nterms. First, _atonement_ ([Hebrew: kaper]--[Greek: chatallage].) \"The\nidea that seems to be expressed by this word, is that of averting some\ndreaded consequence by means of a substitutionary interposition. It thus\nfitly denotes the doctrine of salvation from sin and wrath, by a ransom\nof infinite worth.\" Secondly, _reconciliation_. \"This term occurs in\nboth the Old and New Testaments several times. But it is generally, if\nnot always, used as a translation of the original words above explained.\nIndeed, as has already been remarked, it is quite synonymous with the\nterm atonement, involving the same ideas and serving the same purposes.\nIt supposes bringing into a state of good agreement parties who have had\ncause to be at variance, as is the case with God and his sinful creature\nman.\"[425] The two terms, therefore, manifestly stand connected with the\nrepresentations given of a covenant state. The Hebrew term of which each\nof them is a translation, accordingly means both the ground of covenant\nprivilege, and also that privilege enjoyed by men. The term cannot be\ninterpreted independently of a reference to the Covenant of God. But for\nthat Covenant, there had been no atonement. With the forgiveness of sin,\natonement is indissolubly connected. The latter is never presented in\nScripture without reference to the former. It was not alone the slaying\nand offering of sacrifice, but also the sprinkling of blood that made\natonement. Where the blood was not sprinkled, sin was not put away, and\nno atonement was made. Where the blood was sprinkled, and accordingly\nsin was representatively put away, atonement was always effected. Only\nthe following passage will be referred to here in corroboration of this.\n\"If there be a messenger with him, an interpreter, one among a thousand,\nto show unto man his uprightness; then he is gracious unto him, and\nsaith, Deliver him from going down to the pit; I have found a ransom (an\natonement).\"[426] The reason for giving deliverance therefore was, that\nan atonement was found. Had the atonement been found for two,\naccordingly two would have been delivered. Had it been found for all,\nall would in like manner have been delivered. But all will not be\ndelivered. An atonement, therefore, was not made for all. Indeed, the\natonement was devised and effected in order to the deliverance of the\nelect alone. Had it not been for them, there would have been no\natonement. But for them, there had been no Everlasting Covenant. And\nonly for the ratification of that Covenant, the atonement was designed.\nThe atonement cannot exceed the comprehension of the covenant for the\nratification of which it was effected. As no soul will be saved that was\nnot given to Christ in covenant, so no soul that was not thus given to\nhim has an interest in the great atonement. \"The Scriptures represent\nthe divine persons as entering into a federal agreement for the\nsalvation of men. In this covenant of peace, the Father is the\nrepresentative of the Godhead, and the Son representative of those who\nare to be redeemed. He is, on this account, called the Mediator and the\nSurety of the covenant. Whatever he did as Mediator or Surety, must,\ntherefore, have been done in connection with the covenant. His death was\nthe condition of the covenant. It was stipulated, as the condition of\nhis having a seed to serve him, that he should make his soul an offering\nfor sin; that he should bear their iniquities; that he should pour out\nhis soul unto death. In reference to this, the blood of the ancient\nsacrifices was called _the blood of the covenant_, while of his own, the\nSaviour testifies, this cup is the new testament in my blood. The blood\nof Christ was not shed by accident, it was not poured out at random or\non a venture. No: he laid down his life by covenant. The terms of the\ncovenant must, therefore, define the designed extent of the objects of\nhis death. If all mankind are included in the covenant,--if the Surety\nof the covenant represented, in this eternal transaction, the whole\nhuman race, then the atonement of Christ must have been indefinite. But\nif the children of the covenant, as is admitted, are only a given\nspecified number of the human family, then must the atonement of the\nMediator be restricted to _them_. There seems no evading this inference.\nTo give the designed objects of the Saviour's atonement a greater\nextension than the covenant of grace, is to nullify its character as the\nstipulated condition of the covenant, and to render nugatory and\nunavailing the consolatory address by which the heart of many an\nawakened sinner has been soothed. 'Behold the blood of the\ncovenant.'\"[427]\n\nSecondly, and lastly. In the Everlasting Covenant, provision was made\nfor Covenanting under the last or present dispensation.\n\nThis was practically acknowledged by believers in the apostolic age. The\ncommon fund that was raised from the contributions of the Church\nassembled and addressed by Peter on the day of Pentecost, was devoted by\nsolemn vows. From what was said by that Apostle to Ananias and Sapphira\nhis wife, this appears. \"Ananias, why hath Satan filled thine heart to\nlie to the Holy Ghost, and to keep back part of the price of the land?\nWhile it remained, was it not thine own? and after it was sold, was it\nnot in thine own power? Why hast thou conceived this thing in thine\nheart? thou hast not lied unto men, but unto God.\" \"How is it that ye\nhave agreed together to tempt the Spirit of the Lord?\"[428] If a promise\nor vow to God to give up their substance had not been made, the language\nof reproof addressed to them would have been inapplicable. It is true,\nthat when one lies to men, he disobeys God. But the language, \"thou hast\nnot lied unto men, but unto God,\" must intimate that the possession of\nthe two individuals had been, either publicly before their brethren, or\nsecretly, or in both ways, vowed to God. The conclusion is corroborated\nby the obvious consideration, that the practice of acting in this\nmanner, although not to such an extent, was quite in accordance with\nthat of vowing things to God under the dispensation that had then been\nbrought to a close; and especially by the very language of Peter,\n\"Whilst it remained, was it not thine own? and after it was sold, was it\nnot in thine own power?\" precisely agreeing with the words of the Old\nTestament record, \"But if thou shalt forbear to vow, it shall be no sin\nin thee.\" Again, the practices of making _confession_, and of\n_professing_, which we have found to be in reality the making of\nCovenant engagements, would appear from the references made to them by\nthe inspired writers, to have been ordinary occurrences of their times.\nAnd, lastly, the conduct of the Macedonian Churches, in giving\nthemselves to the Lord, to which we have had occasion to refer, is\nworthy of being remembered as an authenticated source of Covenanting in\nthose times, that had been performed by many, in one of the spheres\nwhere the truth had most manifestly taken effect.\n\nThe practice was provided for through the direct injunctions of the last\ninspired writers. These, dissuading from idolatry,[429] taught the\nnecessity of the practice, the reverse of that, of recognising God and\nacknowledging him by vowing and swearing to him as a covenant God.\nTeaching the necessity of faith and other graces, they showed that it is\ndutiful to engage in that and those other exercises in which these are\nrequisite. They explicitly enjoin the exercise of Covenanting.[430]\nInculcating the holding fast of the Christian _profession_,[431] an\napostle teaches that such a profession should not merely be adhered to,\nbut also made. And delivering the express words of the Redeemer, the\nlast of the apostles, teaching the duty of entering into covenant\nengagements, and keeping them till Christ should come, tendered the\ncommand, \"But that which ye have already, hold fast till I come.\"[432]\n\nThe practice was provided for through the whole of the New Testament\nwritings.\n\nThe New Testament contains the same kinds of expression in reference to\nthe Covenant of God as the Old, and employs them for the same purpose as\nthat for which those statements of that Testament are used. It makes use\nof figurative and other language of the same origin as that of the Old\nTestament, for the purpose of inculcating nothing else than the keeping\nof the Covenant.\n\nBy an apostle, there is strikingly brought into view the truth taught in\nthe prophets,--that the Lord created, or formed, or fore-ordained, a\npeople, to enter into Covenant with him, and by obedience also,\notherwise to keep it.[433]\n\nThe imagery of the _foundation_[434] employed in prophecy to point out\nChrist, and the sureness and continuance of the Covenant, is also used\nby two apostles for the same purpose. Their references to it illustrate\nthe doctrine, that, in the New Testament, types, though realized in\nChrist, and also partly illustrated in the blessings at any time\nbestowed by Him, are not to be disregarded but studied, that the good\nthings prefigured by them, but as yet unattained, may be enjoyed.\n\nThe designation of the Holy Spirit, as the \"Spirit _of promise_,\"[435]\nteaches that He was given in consequence of the arrangements of the\nCovenant of God; and consequently, that all the benefits bestowed on\nbelievers, not merely in Old but also in New Testament times, were to\ncome to them in connection with the acceptance of the gift of the\nSpirit, as included in the promise of the Covenant.\n\nThe idea of _reconciliation_, dwelt on by the apostles, necessarily\nimplies the notion of a covenant agreement, as being not merely made but\nmaintained, between God and men--once exposed to his curse, but\nafterwards put in possession of an interest in the atonement of Christ.\n\nReferences made by the apostles to _purification_ cannot be explained\nindependently of the principle of, a covenant ratified by the blood of\nChrist being the channel of the communication of faith and the other\ngraces, and of sanctification--that results from the implantation,\nsupport, and direction of these by the Holy Ghost.\n\nThe _sprinkling_, whether of blood or of water, referring to the\noperation of the Spirit, is introduced by an apostle as enjoyed by those\nwho take hold on God's covenant.[436]\n\nEven as circumcision was, _baptism_ is, a sign and seal of the Covenant\nof Grace.[437]\n\nIn the _Lord's Supper_, the bread is a symbol of the body of\nChrist--broken in the sufferings endured by him on behalf of his people;\nand the wine is a symbol of his blood--shed for the remission of their\nsins. Commemorating the Redeemer's dying love, and receiving a seal of\nall the benefits of his death, by partaking of these elements according\nto his command, they signify the actings of their faith on him in an act\nof Covenanting.[438]\n\nPreaching peace, Christ, and after him his apostles and other servants\nin the ministry of the gospel,[439] proclaimed the Covenant of Peace,\nand urged the duty of acceding to it; and speaking peace to his\ndisciples,[440] He declared it to be his prerogative to bestow on all\nhis people the blessings of that Covenant.\n\nThe Redeemer, foretelling his address to be delivered at the day of\njudgment to his enemies of all ages of the world,--\"I never knew you:\ndepart from me,\" intimated that he would not recognise them as covenant\nchildren; and declaring of his people,--\"I am the good Shepherd, and\nknow my sheep, and am known of mine,\" he taught that they know him, as\nthey alone do who take hold on God's covenant.[441]\n\nAllusions to the seal imply the doctrine of Covenanting. The\ndeclaration,--\"He that hath received his testimony hath set to his seal\nthat God is true,\"[442] refers to a solemn covenant attestation to the\ntruth.\n\nThe people of God designating the Redeemer, as the \"_High Priest of our\nprofession_,\"[443] recognise him as bestowing grace upon them, to take\nhold on God's covenant, and to continue to cleave to it.\n\nIn the Epistles, there is distinctly brought into view an _inheritance_\nwhich is not else than the blessings provided in God's covenant, and\nappropriated in adhering to it.[444]\n\nThe designations,--\"Children of the kingdom,\"[445] \"Followers of God as\ndear children,\"[446] \"Friends (of Christ),\"[447] \"Heirs of God,\"[448]\n\"God's heritage,\"[449] \"the bride, the Lamb's wife,\"[450]\n\"Perfect,\"[451] or possessed of integrity, healthful, safe, willing,\ncomplete, \"sanctified,\" are all calculated to point out the covenant\nrelation and privileges, and duties, of the people of God; and,\naccordingly, to show that by special explicit engagements they should\ndevote themselves to him; and the representation of the Church as the\n\"Pillar and ground (stay) of the truth,\"[452] teaches that her duty is\nto make an unequivocal and steadfast public profession of Divine truth.\n\nThe Covenant of God, from the last dispensation being introduced as the\n\"New Covenant,\" and as one of the covenants of promise,[453] is\nrepresented by the last inspired writers as extended, both in regard to\nits blessings and its duties, to the latest times.[454]\n\nAnd, by some of the evangelists and apostles, the Covenant of God is\nexhibited as a testament. By them the dispensations of Divine mercy to\nmen, are represented as being each both a covenant and a testament. By\nthem are applied such representations to each of the dispensations--both\nto the former dispensations, and to the last of them. The conclusion,\ntherefore, to which we are brought by them is, that each, as a\ntestament, is essentially an exhibition of a corresponding covenant, or\na given dispensation of one covenant. The truth is, that the Covenant of\nGod, under each dispensation, includes in it a testament, or that every\ndispensation of grace, whether in former times, or in the last times,\nviewed as a testament, is a covenant. Every testament is a covenant, and\neach of those dispensations is at once a testament and the Covenant of\nGod. Take first the present dispensation. A testament, like every\ncovenant, has a stipulation, or promise and demand; in both, good is\noffered, and duty required. In this dispensation, the blessings of God's\nfavour are offered, and obedience to the law of Christ is required; it\nhas, therefore, _one_ character, both of a covenant and of a testament.\nA testament, like every covenant, when acceded to, has a re-stipulation,\nor engagement corresponding to the stipulation. In the present\ndispensation, when the overtures of Divine grace are acceded to, there\nis tendered an acceptance of Christ and all his benefits, and the\npromise of obedience in dependence on his strength. It has, therefore,\n_another_ mark common to both a testament and a covenant. A testament\nand a covenant have alike a seal or ratification. The seal of the\ntestament is not valid till the death of the testator; the overtures of\nDivine mercy were ratified or sealed by the death of Christ. The present\ndispensation has, therefore, the _third_ and last mark both of a\ntestament and of a covenant. It has, consequently, all the\ncharacteristics of a testament, and of a dispensation of the Covenant of\nGrace. It must, therefore, now appear how the idea of the present\ndispensation being a covenant is contemplated in the New Testament, even\nwhile it is described as a testament. The coincidence between a\ncovenant, and a testament as a particular case of it, explains how the\nGreek term [Greek: dichtheche] capable of being rendered sometimes by\nthe word _testament_, and, at others, by the word _covenant_; and shews\nthe error of the insinuation, so derogatory of the inspiration of the\nScriptures, that the Apostle Paul, finding that this Greek term, which\nis used for _covenant_, meant, in some connections, a _testament_,\ntherefore proceeded to unfold the covenant of God as a testament. The\nreason why the apostle, guided by inspiration, exhibited the Covenant of\nGod as a testament, was, that it is in reality a testament. Yea, the\nfact that that covenant is a testament, must have been the reason why,\neven before the days of the apostle, even that Greek word had, from\ndirect or indirect communication between the Greeks and the Israelites,\nacquired the twofold import. Hence, besides, it is doing no service to\nthe interpretation of the Scriptures, to attempt to shew that in the\npassage of the Epistle to the Hebrews,[455] where the covenant is\nrepresented as a testament, either that the term [Greek: diatheche]\nthere, must have only the meaning _testament_, or that it must be\nrendered _covenant_ exclusively throughout. In some parts of the passage\nit means the one, in others the other, in others both. It means both in\nthe original of the passage, \"And for this cause he is the Mediator of\nthe New Testament, that by means of death, for the redemption of the\ntransgressions that were under the first testament, they which are\ncalled might receive the promise of eternal inheritance.\" It means a\ntestament in that of the following, \"For where a testament is, there\nmust also of necessity be the death of the testator. For a testament is\nof force after men are dead: otherwise it is of no strength at all while\nthe testator liveth.\" In the original of the words, \"Whereupon neither\nthe first (_testament_ understood) was dedicated without blood,\" it\nmeans properly a covenant ratified by the blood of sacrifice, and,\nconsequently, a testament. And it means both in the original of the\nwords that follow, \"This is the blood of the testament which God hath\nenjoined unto you.\" The parallelism between the death of the testator\nand the shedding of the blood of the covenant, is beautiful, and it\ncannot be destroyed. In the case of the death of Christ, it becomes an\nidentity. The death of the testator is there the shedding of the blood\nof the covenant!\n\nWe have seen that the last dispensation is both a covenant and a\ntestament; but so was the former. The blood of sacrifice was typical at\nonce of the blood of the Mediator, and of his death as the great\nTestator. The blessings of his purchase in the first ages were, even as\nin the last, testamentary. They were not reversionary, but no less by\nbequest and no less sure than they had been had he, whose death by\nsacrifice was continually pointed out antecedently, really died.\n\nIn conclusion, from the whole,\n\nIt is manifest, that to represent Covenanting as a mere Jewish thing, is\nan error. It was engaged in before the father of the Hebrew race was\ncalled. It was practised when the Levitical economy was on the verge of\ndissolution, and attended to in the apostolic age by churches that were\nnot subjected to its peculiar institutes. It was provided for the\nChurch, whether existing in Old or New Testament times. It was\nindependent of the peculiarities of the former dispensations, though it\nattracted to itself the performance of their characteristic observances.\nIt was by Covenanting that the Church was incorporated; by it the Church\nhas been hitherto kept distinct from the world; and by it, throughout\nall time, she will prove herself to be the heir of the Covenant promise\nof God, made from eternity, and to be bestowed in time and eternity to\ncome.\n\nFOOTNOTES:\n\n[365] Heb. xiii. 20.\n\n[366] Ps. xc. 2.\n\n[367] Prov. viii. 23.\n\n[368] Mic. v. 2.\n\n[369] Ps. lxxxix. 3, 28.\n\n[370] Is. liii. 10-12.\n\n[371] Is. xlii. 21.\n\n[372] Rom. v. 15-19. 1 Cor. xv. 47-49.\n\n[373] Is. lix. 21.\n\n[374] Gen. vi. 18; xvii. 7; Lev. xxvi. 9; Ezek. xvi. 62.\n\n[375] Deut. xxviii. 9; xxix. 13.\n\n[376] Is. xlix. 8.\n\n[377] Ps. lxxxix. 4.\n\n[378] Jer. xxx. 20-22.\n\n[379] Ezek. xxxiv. 24; xxxvii. 24, 25.\n\n[380] Ps. xxii. 28.\n\n[381] Heb. x. 19-23.\n\n[382] Compare Ps. ii. 8, and Deut. xxxii. 9.\n\n[383] Is. viii. 18, and Heb. ii. 13.\n\n[384] Jer. iii. 19.\n\n[385] Ps. xxii. 30.\n\n[386] Eph. i. 4.\n\n[387] Jer. xxxi. 3.\n\n[388] John xv. 5.\n\n[389] Heb. xiii. 15.\n\n[390] 2 Thess. ii. 13.\n\n[391] Is. xxviii. 15-18, and 1 Pet. ii. 6-10.\n\n[392] Phil. ii. 11.\n\n[393] Col. ii. 6, 7.\n\n[394] Ps. viii. 2, and Matt. xxi. 16.\n\n[395] Ps. xcvi. 6.\n\n[396] Is. xlvi. 13.\n\n[397] Rom. iv. 9, 10, 11.\n\n[398] Gal. iii. 14, 15.\n\n[399] Gal. iii 17.\n\n[400] Compare Heb. xiii. 20, and Is. liii. 10-12.\n\n[401] See Is. xxi. 2; xxix. 11. In the latter of these passages it may\nmean both a revelation and a covenant.\n\n[402] Is. xxviii. 18.\n\n[403] Is. xxxiii. 17.\n\n[404] Ps. xxvii. 8.\n\n[405] Ps. xl. 7, 8.\n\n[406] Compare Ps. lxiii. 17, 18, with Eph. iv. 8.\n\n[407] Zech. ix. 11.\n\n[408] Exod. xxiv. 7.\n\n[409] Ezek. xvi. 60, 62.\n\n[410] Ps. xix. 11.\n\n[411] Gal. iii. 18.\n\n[412] Job xx. 7, 8.\n\n[413] Deut. xxi. 4-8.\n\n[414] 2 Chron. xiii. 5.\n\n[415] 1 Cor. x. 1, 2.\n\n[416] Is. liv. 5.\n\n[417] Jer. xxxi. 32.\n\n[418] Josh. v. 15; Is. lv. 4.\n\n[419] Zech. iii. 8; vi. 12, 13; Jer. xxiii. 5, 6.\n\n[420] Job ix. 33.\n\n[421] Gen. xxviii. 12.\n\n[422] Is. lv. 4.\n\n[423] Eph. ii. 14.\n\n[424] Is. xxxii. 18; Is. xlii. 19.\n\n[425] \"The Atonement and Intercession of Jesus Christ.\" By the Rev. Dr.\nWilliam Symington. 2d Ed., pp. 9, 10, 11.\n\n[426] Job xxxiii. 23, 24.\n\n[427] \"Atonement and Intercession,\" pp. 257, 258.\n\n[428] Acts v. 3, 4, 9.\n\n[429] 1 Cor. x. 14; 1 John v. 21.\n\n[430] Rom. xii. 1; Rom. vi. 13.\n\n[431] Heb. iv. 14; x. 23.\n\n[432] Rev. ii. 25.\n\n[433] Compare Eph. ii. 10, with Is. xliv. 2.\n\n[434] Eph. ii. 20, 21; 1 Pet. ii. 5-10.\n\n[435] Eph. i. 13.\n\n[436] Heb. x. 22.\n\n[437] Rom. iv. 11, and Col. ii. 11, 12.\n\n[438] 1 Cor. xi. 24, 25.\n\n[439] Eph. ii. 17, and Rom. x. 15.\n\n[440] John xiv. 27.\n\n[441] Is. xix. 21.\n\n[442] John iii. 33.\n\n[443] Heb. iii. 1.\n\n[444] Col. iii. 24, and 1 Pet. i. 4, 5.\n\n[445] Mat. xiii. 38.\n\n[446] Eph. v. 1.\n\n[447] John xv. 14.\n\n[448] Rom. viii. 17.\n\n[449] 1 Pet. v. 3.\n\n[450] Rev. xxi. 9.\n\n[451] Philip, iii. 15.\n\n[452] 1 Tim. iii. 15.\n\n[453] Heb. viii. 13; Eph. ii. 12\n\n[454] Heb. ix. 15.\n\n[455] Heb. ix. 15-20.\n\n\n\n\nCHAPTER VII.\n\nCOVENANTING ADAPTED TO THE MORAL CONSTITUTION OF MAN.\n\n\nThe law of God originates in his nature, but the attributes of his\ncreatures are due to his sovereignty. The former is, accordingly, to be\nviewed as necessarily obligatory on the moral subjects of his\ngovernment, and the latter--which are all consistent with the holiness\nof the Divine nature, are to be considered as called into exercise\naccording to his appointment. Hence, also, the law of God is independent\nof his creatures, though made known on their account; but the operation\nof their attributes behove to be regulated according to that law. The\nprinciples of eternal holiness, embodied in the law, necessarily existed\nbecause of the eternity and infinite glory of God; but would not have\nbeen made the basis of a law had creatures not been formed. The\nconstitution of creatures who should be called to give obedience, was\nwholly due to the will of God, but in perfect harmony with the spirit of\nhis commands. Moral creatures having been formed, the law of God speaks\none language to all of them. They, possessed of different characteristic\nattributes, alike recognise its appeals. Angels have a constitution\nwhich distinguishes them from man, yet with him they apprehend the\nauthority of the one moral law. Over a range, therefore, of infinite\nextent, the principles of eternal rectitude are maintained. Man, in\ninnocence, recognised them. Man, redeemed, cleaves to them according to\nhis attainments in grace. Angels, possessed of a nature different from\nthat of man, acknowledge their obligation upon them. And God himself,\ndistant from his highest moral offspring by a difference that is\ninfinite, exhibits them as a manifestation of his holiness, and the\nprinciples according to which he acts towards his creatures. Much,\ntherefore, in common belongs to the constitution of the moral natures of\nangels and men, and necessarily proceeds from and accords with the\nnature of God. His law, we have seen, inculcates the duty of\nCovenanting. From what has been said, we would, therefore, conclude that\nthe constitution of man was fitted to that exercise. That it was so\nappears, moreover, from other considerations now to be adduced.\n\nCovenanting was adapted to the moral constitution of man in innocence.\n\nFirst. From the Scripture account of that constitution this appears. In\nthis manner he is there represented--\"God created man in his own image,\nin the image of God created he him.\"[456] \"God hath made man\nupright.\"[457] These declarations imply that man was created at least\n\"in knowledge, righteousness, and holiness,\" and accordingly, in\nconformity with the will of God, as to his intellect, his affections,\nhis conscience, and will. When brought into existence, his intellectual\nand moral powers were full grown, and his knowledge was suited to the\nstate of a creature fitted to hold communion with God. His intellect was\nfitted completely to survey, according to its capacity, the whole scene\nof natural and moral existence presented before it, from the lowest\nstage of dependent being to what it was competent to him to know of God.\nHis affections, in a flame alike pure and ardent, glowed at the prospect\nof moral excellence which appeared in the works of God, and above all,\nin Himself. His conscience, tender as the perfection of a delicate\nspiritual organisation worthy the creative energy of a Being of spotless\ninfinite holiness, was in perfect sympathy with the awards of that\nperfection of judgment which, from eternity to eternity, is unchanged.\nAnd his will, the mighty gift, emblem of the volition of the Giver,\napproved what He decreed. With such capacities, accompanied with\ncorresponding knowledge of the external world and the internal man, and\nwith a perfect acquaintance with the nature and demands of God's law,\nthe favoured creature man could not but acquiesce in it. To the claims\nof its glorious Author, put forth by it, he was led by the most sure,\nand yet most gentle and delightful constraints, to give his\nacquiescence. What it demanded as duty to God, and duty to man, as if\nbound, yet free, he joyously proffered and endeavoured to give. What it\nforbade, he, in the same spirit, desired not to attain to, but resolved\nto reject. That law required, in its first command, the avouchment of\nGod as a God in Covenant; in its second, it demanded the same, in\nanticipation of whatever evil--such as the inroads of satan, might tempt\nto lead from him; in its third, it claimed the fulfilment of the duty of\nsolemn appeal to the I Am by oath; in its ninth, it required the\nspeaking of truth to man, and consequently, the public avouchment of God\nas a God in Covenant before others; and in entering into Covenant with\nhim, the favoured creature man, to all these and the other statutes of\nthat law, from his holy nature, gave his adherence. In his nature, as a\nliving personification of finite excellence, designed to transact with\nGod, and rendered fit to adhere to his engagements, and true to the\nconstitutional character of his existence, in the presence of his\nglorious Lord he stood a being in Covenant with him. Had there even not\nbeen a representative phase of character provided for Adam, he had,\ntherefore, necessarily, from his very constitution, been in Covenant\nwith God. A law was made known to him by the great Creator and Ruler; a\nwillingness to accept of it as a guide to duty, manifested by receiving\nit, was given to him. To the formation of a covenant, though any other\ncondition that God should propose might be added, nothing more was\nnecessary. The covenant due to this was embodied in that which, as we\nshall presently see was, at his creation, in sovereignty made with him.\n\nSecondly. This appears from the fact, that the law of God to man in\ninnocence, was given in a covenant form. From the very origin of his\nexistence, Adam was placed under law to God, both as an individual, and\nas the representative head of the human family. Under both aspects of\nhis condition he was, accordingly, amenable to that law; nay, more, to\nthat law in a covenant form.\n\nTo him, as an individual, it was promulgated, not merely as a law but as\na covenant. It could not have been proclaimed to him as the federal head\nof others, had it not conferred obligation upon him as a moral agent,\nresponsible for his own actions. Now, the law that was given to him in\nhis twofold character was, in reality, a condition of a covenant. Both\nthe positive precept and the statutes of the decalogue unfolded what was\ndesigned as a covenant claim. The command to obey, implying the command\nto agree to obey, is an injunction to enter into covenant, and,\ntherefore, itself the condition of a covenant, to be constituted in the\nacquiescence of the creature addressed. The giving of any command to\nman, therefore, in a state of innocence, was a recognition of him as a\ncreature on his constitution designed, and, in the providence of God, to\nbe called, to enter into covenant with him. But this conclusion is\ncorroborated by the very matter of the moral law itself. We have seen\nthat several of the precepts of that law require the observance of\nentering into covenant. These commands could not have been obeyed as the\ndictates of God's laws, had the duty of Covenanting not been performed.\nAnd that duty could not have been performed otherwise than in the\nrecognition of the commands of the law as the conditions of a Covenant.\nFrom other considerations this also appears. We are warranted to\nmaintain that the covenant of God dispensed to men is in reality a\ncovenant. But the positive precept forbidding man to eat of the tree of\nknowledge of good and evil, is inculcated in the very same terms in\nwhich the Covenant of God is enjoined. Both are spoken of as commanded.\n\"And the Lord God commanded ([Hebrew: yetzav]) the man, saying, Of every\ntree of the garden thou mayest freely eat: but of the tree of the\nknowledge of good and evil, thou shalt not eat of it.\"[458] \"He hath\ncommanded ([Hebrew: tzivah]) his covenant for ever.\"[459] A law, when\npromulgated, cannot but be commanded. A covenant when revealed, as we\nhere see, is commanded. We should, therefore, take an unwarrantably\ncircumscribed view of the law given to man at first, were we to view it\nas given as a law, but not as a covenant. Even as the matter of the law\nrevealed at Sinai was an exhibition of the provisions of the Covenant of\nGrace, so that of the law given to man in innocence was the condition of\nthe Covenant of Works. It was not merely by the promise, but also by the\ngift of life, that the positive law was converted into the nature of a\ncovenant. By that promise, indeed, the Covenant of Works was\ndistinguished; that showed the unspeakably beneficent design of the\ngreat Creator, and formed the most powerful motive to obedience. But the\nmaking of that promise was not essential to the existence of a covenant\nbetween the parties. By the giving of that promise, God indeed became,\nby explicit intimation, engaged to man; but by giving to his creature\ncapacities for enjoying good, and desiring it, he virtually engaged to\ngive him what was to be beneficial for him, so long as He should\nchoose. Adam was in the enjoyment of good when God revealed to him his\nlaw. God addressed him, not as one who might be doubtful whether or not\nhe should receive good from his hand, but as one in possession of powers\nand capacities even then appropriating extensive benefits. His\ndelighting himself in God--the highest good that he could enjoy, though\nno explicit promise of good had been made to him, would have been a\ntoken to him that he was in covenant. But the promise in which that good\nwas implied rendered the anticipation of it definite, both as to time\nand duration.\n\nAgain, the law of God was given both as a law and as a covenant to Adam,\nas the representative of the human race. Though the giving of the\npositive precept put him into a covenant state as a federal head, and\nthough by breaking it he fell, and in consequence of his sin they fell\nin him, yet it is unwarrantable to maintain that the duty of abstaining\nfrom the tree of life was the only condition of the covenant to be\nobserved by him as the public covenant head of his descendants. What\nwould have been his condition had he neglected any other duty incumbent\non him? Would he not have been depraved as an individual personally\nguilty? and accordingly seeing that he that offends in one point is\nguilty of all, would he not have been unworthy of representing his\nposterity, or in consequence of his depravity would he not have resolved\nto eat of the tree of life, and thus have exposed himself to the stroke\nof Divine indignation, and have been cut off? As, had he existed alone,\nhe would from the very constitution of his nature have been under\ncovenant obligation to perform whatever duties his Creator might have\nmade known to him, so in his public character, his obedience to the law\nof God on his own behalf and towards the fulfilment of the peculiar\nduties connected with his relation to his descendants, was due as\nrequired by covenant. As one with his posterity he was bound by\nrequirements that would have brought them under obligation. Feeling\nhimself commanded to obey on behalf of many of whom he himself was one,\nno less than as if he had acted in an individual capacity, did he or\ncould he recognise his obligations to acquiesce in duty prescribed, nor\nless was he called and urged solemnly by covenant to engage to them.\n\nAccordingly, man in his original condition, was, from his constitution,\nengaged in covenant to God by his law. By a twofold bond, the obligation\nlaid upon him was imposed. The authority of God requiring obedience was\none of the bonds. The authority of God requiring fulfilment of an\nengagement made according to his command was the other. The giving of\nthe law implied the disposition of the constitution of man to respond to\nits appeal, and demonstrated that both were of God. Seeing that He\ndetermined to create moral subjects on earth, his arrangements provided\nthat he should make them disposed to acquiesce in that law; and hence,\nso long as man continued to possess the moral standing in which he was\nplaced at first, he must have had an impression that by the constitution\nwhich had been given him, God was engaged to bestow good upon him, which\nhe was brought under obligation by Covenanting to accept.\n\nCovenanting is adapted to the moral constitution of man in a state of\ngrace.\n\nFirst. Inasmuch as gracious capacities lead to acquiescence in what God\nrequires. All the powers of man, either directly or indirectly, were\ninjured and misdirected by the fall. The range of the intellect was\ncircumscribed, and its power was diminished. The affections were\ndeadened, and subjected to unholy influence; the conscience became\ncallous, and unfit to testify for God as it had formerly done; and the\nwill was exercised to do only evil, and that continually. From the moral\nnature of man proceeded all the evils that overtook his constitution in\nconsequence of sin. That suffered the taint of a depravity that exposed\nthe sinner to ruin; and the curse of the broken law went out through it,\nto mar and destroy. Man by nature is degraded, because he is chargeable\nwith original and actual sin, and because he wills not to obey God. Of\nevery characteristic of a creature in covenant with him, he is\ndestitute. Between the tendencies of his nature, and the demands of the\nDivine law, there is no correspondence. \"The carnal mind is enmity\nagainst God; for it is not subject to the law of God, neither indeed can\nbe.\"[460] But in the day of effectual calling, a complete change is\nproduced upon the moral tendencies of the soul. Before that, there was\napplicable to it the description, \"Ye will not come to me, that ye might\nhave life.\"[461] Afterwards it uses the language, \"It is good for me to\ndraw near to God: I have put my trust in the Lord God, that I may\ndeclare all thy works.\"[462] Men in sin have addressed to them the\nmandate, \"Hear, ye deaf; and look, ye blind, that ye may see.\"[463] Men\nrenewed, do each say, \"I will hear what God the Lord will speak: for he\nwill speak peace unto his people;\"[464] \"I will look unto the Lord, I\nwill wait for the God of my salvation; my God will hear me.\"[465] To the\nwicked is addressed the reproof, \"O ye sons of men, how long will ye\nturn my glory into shame? how long will ye love vanity, and seek after\nleasing?\"[466] To the righteous belongs the description, \"that join\nthemselves to the Lord, to serve him, and to love the name of the\nLord.\"[467] Of unbelievers, it is declared, \"Even their mind and\nconscience is defiled.\"[468] But of those who live by faith, it is said,\n\"How much more shall the blood of Christ, who through the eternal Spirit\noffered himself without spot to God, purge your conscience from dead\nworks to serve the living God?\"[469] Of those who, though professedly\nthe people of God, were but hypocrites, the record is given, \"But my\npeople would not hearken to my voice: and Israel would none of me.\"[470]\nBut concerning those who had submitted to him, an apostle gave the\ntestimony, \"It is God which worketh in you both to will and to do of his\ngood pleasure.\"[471] Thus, those who are born again, are rendered fit to\nlay hold upon the proposals of God's goodness and mercy through Christ.\nSuch are a people made willing in a day of power. Corruption continues\nwithin them, but it is subdued. They delight in the law of God after the\ninward man. To the requirement of a covenant like that of works, their\nresolutions and endeavours are alike inadequate. Under the dispensations\nof Divine grace, however, no proposals of any covenant designed to\nconfer life through their own obedience is made to them. It is on a\ncovenant, the conditions of which were fully satisfied by One infinitely\nqualified for his work, that they are invited to take hold, and the\npowers conferred upon them correspond to the exercise. Imperfection\nmarks the nature of the Christian, even throughout all his earthly\ncareer; but the means to be employed by him in making covenant\nengagements to the Lord, do not less accord to his new covenant relation\nto him, than those made by him in innocence, did to his first covenant\nstate; and not less are his gracious powers and faculties suited to the\none, than the original gifts conferred upon him, were adapted to the\nother.\n\nSecondly. Inasmuch as the invitations to accede to the Covenant of Grace\nare tendered to sinners, and through the operation of the Spirit are\naccepted by those who are born again.\n\nThe offering of free favour to man must imply the possibility of him,\naided in some manner, accepting it. Had the rational nature of man been\ndestroyed by the fall, then a re-organization of him must have preceded\nthe reception on his part of the benefits offered. But regeneration, and\nnot re-organization, is experienced by him when he is enabled to lay\nhold of God's Covenant. The former, not less wondrous, perhaps more\nwondrous than the latter would have been, brings the sinful creature\nfrom the state of one exposed to the curse of the law, as both a\ncovenant and a law, to that of one engaged to the duties of a permanent\ncovenant. By regeneration, the intellectual character of the human mind\nis not changed, nor thereby are changed the conscience and affections\nand capacity to will. By that the personal identity of the sinner is not\naltered; for it is the same being that sinned who is saved. But by that\nthe tendencies of the moral nature are changed, and modifications most\nimportant are produced upon the operation of the powers of the whole\nman;--in one word, the heart in being brought under gracious influence\nis renewed, and thus is made to possess the character of a new heart.\nThus, the understanding that was formerly darkened and misdirected is\nenlightened; those affections that were sinful are sanctified; the\nconscience is made tender; and the will which was opposed to God is made\nto acquiesce in his; the enmity in the heart, like a foreign substance\nwhich had not annihilated the nature, but which had assumed dominion\nover the whole man, and exercised a power for which he was answerable,\nis displaced; and corruption, though not altogether removed, is\ngradually bereft of its influence, and doomed to extermination. It is\nnot as if man in sin were altogether ignorant of what God requires, but\nbecause he is unwilling to obey, that he does not yield it. His\ndisobedience is not as if that requirement were inconsistent with his\nnatural powers, but as opposed by their tendency. It is not as if\nobedience were foreign to his nature, but because it is repugnant to his\nwill. But when the sinner is renewed, the requirement of the duty takes\neffect. The result upon the man proclaims the adaptation of the claim to\nhis state; and the nature of that claim shows that he is prepared for\nthe exercise which it urges. The law of God demands of all what all\nought to give, but what man, in consequence of sin, because he is\nunwilling, is unable to give. That law demands of all what believers are\ndesirous to render, but which of themselves they are unable to\nimplement, and the part of which that is accepted they are enabled by\nDivine grace alone to perform. Calls to the exercise of Covenanting\naddressed to men, whether in a state of sin or in a state of grace,\nthough differently apprehended by them, being in a varied manner\nunderstood by both, must be in accordance with what is common to the\nnature of each, and also to that of man in innocence. The wicked show\nthat they know what these calls imply; for they often refuse to attend\nto them after any manner, and when they attempt to act according to\nthem, they aim at an end that is not elevated above deliverance merely\nfrom the effects of sin, not to say comprehensive of the glory of God.\nAnd the righteous do in measure understand them. After some manner they\nobey them. They arrive at their full import progressively. Their\nfeelings are inadequate to them, not in kind, but in measure. As they\nmake progress in holiness they will be more thoroughly conformed to them\nin fact. When about to enter upon the heavenly inheritance of the\npromise itself, their conformity with these will be complete. Hence,\n\nFirst. The reality of the Covenant of Works appears. It was not unworthy\nof God to enter into covenant with man in innocence. He was the\nworkmanship of his own hands. The constitution given to him admitted of\nintercourse on his part with his Creator. It was not unbecoming the\ndignity of God's character to give to man a law. It was becoming his\ncharacter to give him a moral constitution that would lead him to obey\nit. It was equally becoming the glory of his nature to accept of\nobedience to it. His entering into covenant with him was the accepting\nof Covenanting--a part of that obedience, and was therefore in perfect\nconsistency with the excellency of His being. It is not allowable to\nsuppose that in order to a covenant relation between God and his\ncreatures, these should be able to give something of their own which\nmight be esteemed as a meritorious condition of a covenant; nor is it\nwarrantable to maintain that because man in innocence was unable to make\nsuch a communication, therefore he was not in that state taken into\ncovenant. Neither man in innocence, nor man in a state of grace, was\nrequired to make such a tender; nay, no creature is able to afford it.\nIf it is admitted, then, that a covenant exists between God and man\nredeemed on the footing of the merits of the Saviour, how can it be\ndenied that man in innocence could be taken into a covenant with God on\naccount of the merit or worth of Himself as the Creator and righteous\nmoral Governor of all? In the case of the Covenant of Grace, the merit\non account of which man is accepted was displayed in a manifestation of\nthe mercy of God in the obedience and sufferings of Christ. In the case\nof what is rightly held to have been a covenant between God and Adam as\nthe representative of the human family, the merit for which man was\naccepted was not his own, but the merit or worth of the Divine character\nexhibited, in giving him a constitution fitting him for acquiescing in\nwhat the Divine law required, and in affording him every facility for\nglorifying God by yielding obedience to all his commands.\n\nAnd, besides, various are the considerations that tend to show, that\nfrom the constitution of man there is reason to conclude that the\nrepresentative character and state that are attributed to Adam as a\ncovenant head, and therefore also what is called the Covenant of\nWorks,--though in a certain sense a covenant of grace--but not of grace\nthrough a mediator, are not inconsistent with the glory of the Divine\ncharacter.\n\nIt would not have been inconsistent with the glory of God to have made\nany one of the human family its representative head. No one of them\nwould have refused to represent their race. And since therefore Adam\nwould not have refused, it is not warrantable, on the assumption that he\nwould have refused, to deny that he was commanded to undertake the\nduties of a federal head.\n\nThe interests of men were better provided for on the principle of\nrepresentation than they would have been, had it been given to every\nmember of the human family individually to undergo a trial, on which\nwould have pended their eternal condition. Had the whole human family\nbeen together when sin entered into the world, they had all been as\nliable to seduction by the enemy as the first of men. But the resistance\nof him by Adam would have been equal to the resistance of the whole\nhuman race. Had all the human family at once been present in the very\ncircumstances of temptation in which Adam was placed, would they have\nacted differently from what he did? They could have done so; but what\nevidence have we that they would? God did not vouchsafe an extraordinary\npower in order to keep Adam from falling: such would have interfered\nwith his state as a free moral responsible being. Would he have done so,\nthen, to the whole human race, had they been then present together? But\nhad Adam continued for an appointed period to obey, life to all his\nposterity would have been the result, and thus benefits through one as a\nrepresentative would have come to the many with certainty, without all\nhaving individually, by being put into a state of probation, in the\nmidst of temptation, to endeavour to secure a title to life for\nthemselves. It is sinful for men to arraign the procedure according to\nwhich men come into the world in a state of condemnation, or to deny it.\nThe Scriptures reveal it, and it is a necessary effect of the operation\nof Divine justice. Had it not been right, God would not have instituted\nsuch a relation between Adam and his descendants as would have admitted\nof the fact; nay, had not that arrangement in itself been preferable to\nevery other, Divine wisdom would not have made it. It therefore has a\nreason for it the most satisfactory, however little we may be able to\napprehend it. Nothing that we know is inconsistent with that\narrangement, but it may be but a small part of its reason that we yet\nobserve. Man was not doomed, but permitted to fall. It was not necessary\nthat he should be prevented from sinning, and his fall was the necessary\neffect of his transgression. Is it urged--Is it not dreadful to think of\nman being brought into existence in a state of sin and misery?--of a\nnature being given to him which never had the power to make one\nendeavour to live for ever? It is answered, God did not create men in a\nstate of condemnation, but sin invaded them, and in one all fell. God is\nrighteous, and his justice finds every one of the family of man guilty.\nThe rectitude of God's character did not require that he should create\nany one with a title to eternal life; but because of sin, it forbade\nthat any of the children of fallen man represented by him should come\ninto existence in a state of acceptance with him. The case of the sinner\ncoming into the world under condemnation, is not worse than that of him,\nwho, first having had power to stand, was tempted, and sinned, and fell.\nNo less consistent with the excellence of the character of God and the\nsovereignty of his procedures, is the state of one fallen even at the\nvery origin of his being, than that of one who had had an opportunity to\navoid falling, but after a short trial really fell. Adam at first had\nnot a right, independently of the sovereign gift of God, to come into\nexistence in a state of acceptance. He had not a right to continue in it\nwhen he sinned. And in like manner, no sinner can say that he had a\nclaim upon the Creator to be brought into being free from the curse. The\nsame argument that would suffice to establish that men should not be\nimplicated in the rebellion of Adam, would go to prove that he should\nnot have been allowed himself to fall. And hence the repugnance of men\nto the doctrine of original sin is unwarranted, and affords no proper\nground on which to deny the Covenant of Works.\n\nSecondly. The wicked, whether individuals or communities, and these\nalone, are not in covenant. Man in innocence was never under the law of\nGod merely as a law. The will of God, promulgated as the terms both of a\ncovenant and a law, had the sacredness of a law; acceded to by man, it\nhad all the sanctity of a covenant. The will of God was propounded as a\nlaw, to be received both as a law and as a covenant; the acceptance of\nit engaged man to it as possessed of both characters. Because of God's\nauthority dictating it as a law, his will revealed conferred obligation.\nBecause of God's will and providential arrangements as to the\nconstitution of man, he acquiescing in the requirement of the law came\nbesides under a covenant obligation to fulfil it. At the very origin of\nhis being he came under both obligations. Under both he was placed\naccording to the appointment of the Most High, and by his authority. At\nhis fall the whole human family became exposed to the curse at once of a\nbroken law and a violated covenant. Then and thereafter the law was a\nbroken covenant. It had been propounded as a law, and offered as the\ncondition of a covenant. As a law and as a covenant it had been\nacquiesced in, and thus stood as a covenant; but by reason of apostacy\nit passed from the rank of a law and a covenant to that of a mere law;\nand as a law proceeded to put forth on the unregenerate the claims for\npunishment, of a law that should still continue, but also of a covenant\nthat had been broken, and could never again exist in its original state.\nTo the ungodly still it is a law demanding obedience to it, and\npunishment for past transgression of it as a law, and requiring also not\nobedience to it as a covenant, but punishment for the breach of it as a\ncovenant. What was the Covenant of Works is not now a covenant to any;\nto the wicked it is a law which by reason of their sin tends to their\nruin. The work of the law is written upon the hearts of men in sin, but\nnot as if it were now a covenant law; for now the Covenant of Works as a\ncovenant, has no demand of obedience to it on men. The tendency that\nthere is in the unrenewed heart to seek life by the works of the law\nshows, not that the law is there written as a covenant, but that there\nis there an attachment inconsistent with the will of God, to the law as\na covenant, which, while there is not felt the desire either of good\nflowing from a covenant relation to God or of willingness\nconscientiously to obey his commands, leads vainly to seek, merely\nexemption from punishment, or undefined good. Certainly the blinded\nheathen have not that law which was broken proposed to them as the\nterms of a covenant; and so neither have others.\n\nThe will of God revealed to men in a state of sin, has the character of\na law, but not of a covenant. \"The law is not made for a righteous man,\nbut for the lawless and disobedient.\"[472] The impenitent transgressor\ncontinues under the curse of the law. If not subdued by Divine grace, he\nwill continue to feel here the effects of the wrath of God \"revealed\nfrom heaven against all ungodliness and unrighteousness of men, who hold\nthe truth in unrighteousness;\" and in the future state will experience\nthe effects of the curse in \"everlasting destruction from the presence\nof the Lord, and from the glory of his power.\" The law of God addressed\nto corrupt ecclesiastical societies, is not a covenant, but essentially\na law. A national compact between rulers and people, when violated,\naffords an analogy here. The laws, or institutions, or ordinances, of a\nnation, according to which the sovereign reigns, the other rulers\ngovern, and the people voluntarily give obedience, is a covenant; but\nagainst those who violate them, whatever may be their rank, they act not\nas a covenant but as a law, punishing for breach of covenant. But to\nproceed. When Israel were holiness to the Lord, his law was to them a\ncovenant. When any of them fell off into idolatry, that covenant was\ndispensed to those solely as a law taking vengeance for the breach of it\nas a covenant and as a law. To the true Israel receiving spiritual\nblessings, it was dispensed as a covenant. But only as a law demanding\npunishment and obedience, it extended, to many in the mountains of the\nEast, and on the plains of Babylon, and afterwards in every part of the\nworld, to the descendants of the unbelieving Jews. When the Christian\nChurch was pure, the law of God was to her a covenant. When, by the\nremoval of the truth, and opposition to it, she degenerated into\nAntichrist, it continued not a covenant to her, but acted against her as\na law. And before its blighting curse she fell plagued. The judgments\npoured out on the seat of the _Beast_ were its effects; and to that\ncurse will be due, the accomplishment of the prediction--\"I will stretch\nout mine hand upon thee, and roll thee down from the rocks, and will\nmake thee a burnt mountain. And they shall not take of thee a stone for\na corner, nor a stone for foundations; but thou shalt be desolate for\never, saith the Lord;\"[473] and the realization of the fearful doom\nproclaimed by an angel come down from Heaven--\"Babylon the great is\nfallen, is fallen,\" and of the woe uttered by a mighty angel, that \"took\nup a stone like a great millstone, and cast it into the sea, saying,\nThus with violence shall that great city Babylon be thrown down, and\nshall be found no more at all.\"[474] Even the offers of mercy to the\nunrenewed are made as the requirements of a mere law. So long as they\nare unaccepted, they possess the same character. They are tenders of\nwhat, when acceded to, would be a covenant; but are not the requirements\nof a covenant till they be appropriated. When received, they are the\nduties of both a law and a covenant. For example, the injunction to\nbelieve on Jesus, addressed to one in a state of sin, is the command of\na law, but not of a covenant, to that individual. If not accepted, it\nbinds to punishment for disregard of it as a law, and the non-acceptance\nof it is a proposed covenant command. If perfidiously received, it binds\nto punishment for not obeying it, and for deceitfully professing, by vow\nor oath, to receive it. Accepted in sincerity and truth, and\nconsequently not by the wicked, but by one born again, it is laid hold\non at once as a law and a covenant command;--as a requirement of the\nimmutable law of God, and as a duty of the Everlasting Covenant.\n\nCommands addressed to believers are at once, even while inculcated, a\nlaw and a covenant requirement. They have acceded to these. Thereafter,\nsuch therefore remain not merely a law, but a covenant duty, and as\nenforcing covenant obligation, fall to be habitually observed.\n\nThirdly. Those who are in covenant with God will, as individuals and\ncommunities, in some measure make and keep covenant engagements with\nhim. Every believer, that is, every one in covenant with God, will after\nsome manner practise such duties. Covenanting is an exercise of the\nrenewed nature, and is an essential manifestation of it. From\ngravitation come the movement of the moon in her orbit, that of the\nplanets round the sun, and perhaps a progress of the whole solar system\nthrough space; from the living energy of the plant cherished by the\nmoisture and heat of heaven proceed, the expanding of the leaf, and the\nputting forth of the flower and fruit; from the laws of molecular\nattraction, come the beautiful forms of the mineral, vegetable, and\nanimal creation; from the principle of love to God comes the habit of\ndelighting in him; from hope come the stimulating anticipations of\neternal good; from faith comes the exercise of believing; from the\nheart, whose energies delivered from the dominion of sin by grace, are,\nfrom their native constitution and by the claims of the God of\nsalvation, engaged to him in covenant, proceeds the habitual exercise of\nCovenanting. Where there is motion, there and there only force prevails;\nwhere organic effort is made, there only life exists; where Covenanting\nis engaged in, there only a covenant relation and title can be found.\nEvery incorporate community that forms a part of the true Church of the\nliving God, with greater or less frequency, or more or less explicitly,\nrecognises its covenant obligations by acknowledging and endeavouring to\nkeep them. Where no attention is paid to covenant obligations, there is\nno covenant relation. The body that does not attract iron, or possess\npolarity, is not magnetic. That which does not transmit light or sound,\nis not elastic. That which does not distribute heat is without life. If\na society bind not others to itself by religious Covenanting after some\nmanner, it belongs not to the Church of God. From the law of Covenanting\ncomes all the consistency of the union of believers--the family that is\nnamed in heaven. That family, by displaying God's covenant, invites to\nits communion many who would have perished. The invisible Church cannot\nhave associated to it any thing dissimilar to itself, but it binds to it\nthose who are congenial to it. It is to the fellowship of the Church\nvisible that the members of the Church of the first-born are drawn. God\nprepares men for the communion of saints. It is by the power of the\nSpirit accompanying the means of grace dispensed in the assemblies of\nthe faithful, that a transforming effect is produced on the natural man,\nand that he is drawn. It is the power and glory of God that draws and\nunites; and the whole body, like the virgin gold or silver in the veins\nof the rocks, which is composed of what were grains scattered through\ncontiguous strata, and by a galvanic power continues to accumulate, has\nits affinities for each of the precious family of grace. The law by\nwhich these are drawn is not merely moral, but gracious. The communion\nof saints was confederated, that, by attracting others to it, it might\ngrow. As a covenant society, and in the use of Covenanting, it attracts.\nIt has a tendency to give utterance to its intention, and that by\nprofessing the truth, that sinners may be won. \"As it is written, I\nbelieved, and therefore have I spoken; we also believe, and therefore\nspeak.\"[475] \"Then will I teach transgressors thy ways; and sinners\nshall be converted unto thee.\"[476] By taking the Covenant of God\npublicly in their mouth, his people in measure fulfil the Redeemer's\nmandate,--\"Have salt in yourselves, and have peace one with\nanother;\"[477] and the corresponding duty,--\"Let your speech be alway\nwith grace, seasoned with salt.\"[478] It is a serious mark of a Church's\nimperfection for it to recognise only implicitly or virtually its\ncovenant obligations. The greater the living energy that inhabits the\nsociety, the more regard its obligations receive.\n\nFinally. How dreadful is the condition of those who are not in covenant\nwith God! It is degraded. Man was in covenant with God at first. With\nall accepted moral beings, and these alone, He deals by way of covenant.\nThus, after some manner, he dealt with angels in glory. Thus he dealt\nwith man unfallen. Thus he deals with sinners redeemed. For sustaining\nthe dignity of a covenant relation to him, inanimate and unintelligent\ncreation are not adapted; but for not standing in that, they are not\ndishonoured. Angels in light, acquiescing in God's law, were at least\nvirtually in covenant with him. Some of them proudly sinned, and fell\nfrom their high confederation. They took counsel together thereafter,\nbut it was against the Lord. In hell they appear his foes combined in\neverlasting league against him, but delivered over forever to the\nterrors of his wrath. To their case alone, that of the wicked even on\nearth can be compared. But the case of rebellious sinners here, is, if\npossible, more revolting. Sinners under condemnation receive outward\ngood here, designed to lead them to repentance. All the good diffused\naround, comes through the arrangements of a gracious covenant. They\nreceive temporal good themselves indirectly from a covenant on which\nthey will not take hold. They despise the word of him who ordained that\ngood the most extensive should come to sinners through that covenant.\nTheir degradation is extreme. Attempting to go in opposition to all the\narrangements of the Most High, and yet kept in the enjoyment of some\ngood, and in the prospect of the greatest, they are an anomaly in the\nuniverse. They confederate with one another, but against God. They will\nnot take Him into their counsels. They are, therefore, destitute of his\nfavour, and of all the honour of co-operating with him. The change to\nwhich, by sin, they subjected themselves, is more humbling than that\nproduced on any other class of creatures, even on fallen angels\nthemselves; for these resist not offers of mercy. The inanimate creation\nresponds to God's command. He enjoins, and it obeys. There the Divine\nmandate has the sure counterpart of obedience. In the world of unfallen\nintelligences, the word of the Lord is fulfilled willingly by all. In\nthe world of perdition, however, it is set at nought. But on earth,\nwhere benefits are dispensed, it is spurned by the wicked also. The\ntwofold curse of a broken law and covenant pursues sinners, yet they are\ninvited to escape it; but they will not submit. A covenant of life and\npeace is made known. Its blessings great and precious are freely offered\nto them. Yet they cherish the enmity of their hearts against God, and\nthey will not yield. With no sinless creature of God have they\ncommunion. They are voluntarily alone in the universe, at war with all\nGod's creatures, and lowest among them. They are most unworthy. Every\narrangement of his providence tends to restore them to his favour.\nNeglecting the duty of Covenanting, they set all these at nought. The\nbeasts that perish are not degraded, but these are. They are worthy to\nbe ranked with apostate angels. In the rage of their rebellion, they are\nbent on enduring all the terrors of a broken law and covenant in the\nplace of final woe. Let not sinners persevere in their obstinacy. Even\nyet, there is good largely offered to them, which, if they accept it,\nthey will abundantly receive.\n\nFOOTNOTES:\n\n[456] Gen. i. 27.\n\n[457] Eccl. vii. 29.\n\n[458] Gen. ii. 16, 17.\n\n[459] Ps. cxi. 9.\n\n[460] Rom. viii. 7.\n\n[461] John v. 40.\n\n[462] Ps. lxxiii. 28.\n\n[463] Is. xlii. 18.\n\n[464] Ps. lxxxv. 8.\n\n[465] Mic. vii. 7.\n\n[466] Ps. iv. 2.\n\n[467] Is. lvi. 6.\n\n[468] Tit. i. 15.\n\n[469] Heb. ix. 14.\n\n[470] Ps. lxxxi. 11.\n\n[471] Phil. ii. 13.\n\n[472] 1 Tim. i. 9.\n\n[473] Jer. li. 25, 26.\n\n[474] Rev. xviii. 21.\n\n[475] 2 Cor. iv. 13.\n\n[476] Ps. li. 13.\n\n[477] Mark ix. 50.\n\n[478] Col. iv. 6.\n\n\n\n\nCHAPTER VIII.\n\nCOVENANTING ACCORDING TO THE PURPOSES OF GOD.\n\n\nSince every revealed purpose of God, implying that obedience to his law\nwill be given, is a demand of that obedience, the announcement of his\nCovenant, as in his sovereignty decreed, claims, not less effectively\nthan an explicit law, the fulfilment of its duties. A representation of\na system of things pre-determined in order that the obligations of the\nCovenant might be discharged; various exhibitions of the Covenant as\nordained; and a description of the children of the Covenant as\npredestinated to peculiar privileges and services, make that\nannouncement; and consequently, preferring the claim of submission to\ncovenant requirements, urge, not less than to the others of these\nrequisitions, a dutiful regard to the exercise of solemn Covenanting.\n\nMany things in creation and providence were appointed for this, as well\nas for other ends, that men might make and fulfil solemn vows to God.\nThe work of creation itself is cited to lead men to acts of religious\nhomage. \"The Lord is a great God, and a great King above all gods. In\nhis hand are the deep places of the earth; the strength of the hills is\nhis also. The sea is his, and he made it; and his hands formed the dry\nland. O come, let us worship and bow down: let us kneel before the Lord\nour Maker. For he is our God; and we are the people of his pasture, and\nthe sheep of his hand.\"[479] The work of creation was performed, that\non earth a people might be sustained to serve the Lord. \"They shall be\nashamed, and also confounded, all of them: they shall go to confusion\ntogether that are makers of idols. But Israel shall be saved in the Lord\nwith an everlasting salvation: ye shall not be ashamed nor confounded\nworld without end. For thus saith the Lord that created the heavens, God\nhimself that formed the earth, and made it; he hath established it, he\ncreated it not in vain, he formed it to be inhabited; I am the Lord, and\nthere is none else.\"[480] In anticipation of bestowing good on his\npeople, even during their continuance on earth, the Surety of sinners,\nwhen the creation of all things was decreed, rejoiced. \"The Lord\npossessed me in the beginning of his way, before his works of old. I was\nset up from everlasting, from the beginning, or ever the earth was.\"\n\"When he prepared the heavens, I was there: when he set a compass upon\nthe face of the depth: when he established the clouds above: when he\nstrengthened the fountains of the deep: when he gave to the sea his\ndecree, that the waters should not pass his commandment: when he\nappointed the foundations of the earth: then I was by him, as one\nbrought up with him; and I was daily his delight, rejoicing always\nbefore him; rejoicing in the habitable part of his earth; and my\ndelights were with the sons of men.\"[481] Hence of them as the heirs of\na comprehensive Covenant blessing, it is said in language in substance\nnot unfrequently occurring, \"The meek shall inherit the earth, and shall\ndelight themselves in the abundance of peace.\"[482] God's covenant with\nevery living creature, revealed to Noah, was an appointment to confer\nthe means of life on men in order to the attainment of the end of their\ncreation. Other arrangements, conducive to the same object, are thus\ndescribed,--\"He shall deliver thee in six troubles; yea, in seven there\nshall no evil touch thee. In famine he shall redeem thee from death; and\nin war from the power of the sword. Thou shalt be hid from the scourge\nof the tongue; neither shalt thou be afraid of destruction when it\ncometh. At destruction and famine thou shalt laugh: neither shalt thou\nbe afraid of the beasts of the earth. For thou shalt be in league with\nthe stones of the field; and the beasts of the field shall be at peace\nwith thee. And thou shalt know that thy tabernacle shall be in\npeace.\"[483] That the land of Canaan was granted to the Israelites, not\nmerely by promise, but by a sovereign decree, is implied in the words,\n\"Neither will I any more remove the foot of Israel from out of the land\nwhich I have appointed for your fathers; so that they will take heed to\ndo all that I have commanded them.\"[484] Israel, fallen from the service\nof the Lord, is thus addressed,--\"And it shall be at that day, saith the\nLord, that thou shalt call me Ishi (my husband), and shalt call me no\nmore Baali. For I will take away the names of Baalim out of her mouth,\nand they shall no more be remembered by their name.\" Protection, as\nordained in connection with their being taken into covenant with God, is\nthus promised,--\"And in that day will I make a covenant for them with\nthe beasts of the field, and with the fowls of heaven, and with the\ncreeping things of the ground: and I will break the bow, and the sword,\nand the battle, out of the earth, and will make them to lie down safely.\nAnd I will betroth thee unto me for ever; yea, I will betroth thee unto\nme in righteousness, and in judgment, and in loving-kindness, and in\nmercies: I will even betroth thee unto me in faithfulness; and thou\nshalt know the Lord.\" Support, too, as in like manner provided for\nthem--crying unto the Lord for the supply of their wants, is\npromised,--\"And it shall come to pass in that day, I will hear, saith\nthe Lord, I will hear the heavens, and they shall hear the earth; and\nthe earth shall hear the corn, and the wine, and the oil; and they shall\nhear Jezreel.\" And not merely reclaimed Israel, but the Gentiles, as by\nsovereign ordination interested in all their outward and spiritual\nblessings, are objects of the promise,--\"And I will sow her unto me in\nthe earth; and I will have mercy upon her that had not obtained mercy;\nand I will say to them which were not my people, Thou art my people; and\nthey shall say, Thou art my God.\"[485]\n\nSecondly. The covenant of God, as ordained by him, manifests that the\nexercise of vowing unto him was also ordained. That was appointed. In\nstatements regarding the sovereign arrangements of providence is this\ntaught. These were brought into view, and their continuance promised, in\nthe covenant made with Noah. In that covenant it was secured that the\nwaters of another flood should not overflow the earth. In that too it\nwas promised, that summer and winter, seed-time and harvest, should not\ncease. The covenant, therefore, as well as these ordinances, its\nresults, was ordained. And accordingly was ordained, all connected with\nits dispensations. From the use of a term employed in prophecy in\nreference to the waters of the sea, this, moreover, appears. \"Fear ye\nnot me? saith the Lord: will ye not tremble at my presence, which have\nplaced the sand for the bound of the sea, by a perpetual decree, that it\ncannot pass it.\"[486] The term here rendered _placed_, in this passage\nmeans _appointed_; and in the two following passages is applied to the\ncovenant. The statement, \"He appointed a law in Israel,\"[487] hence\ndeclares the institution of his law as a decree. And the demands of the\ncovenant being those of the law, even as his law, the covenant it\nintimates as ordained, not merely by his high authority, but according\nto his sovereign will. And thus too are expounded David's last\nwords,--\"He hath made with me,\" or rather _appointed for me_, \"an\neverlasting covenant, ordered in all things and sure,\"[488] as\nintimating not merely his cleaving to God's covenant, but his\nrecognition of that covenant as according to his good pleasure, in all\nthings decreed.\n\nThat covenant was established. \"God said unto Noah, This is the token of\nthe covenant, which I have established between me and all flesh that is\nupon the earth.\"[489] In such terms--literally applicable to intelligent\nand moral beings--but in figure transferable to the lower creation too,\nGod spake of good intended for living creatures of every kind. That all\nthe latter could apprehend his benevolent purposes, the words cannot\nintimate, but they do declare that by a beneficent ordination he had\nmade provision for all. The beasts of the field, and the fowls of\nheaven, in common with man, enjoy the benefits of an animal life. With\nhim they are subjected to the operation of causes acting according to\nthe sovereign purposes of God, and with him, they are employed by the\nLord of all in their varied spheres to fulfil his will. But he, by his\ngreat Creator, favoured highly above them, is called to obedience in a\nway to them unknown. Yet not less determinate than the laws and\ndispositions of the material world are all His arrangements, especially\nhis covenant provisions made with regard to man. The lower creatures of\nGod, though they know him not, obey his word. Moral agents on earth are\nsubject wholly to his control. The decrees of his providence affect his\nintelligent and moral creatures not less than those that know not to\nresolve. All things continue according to his ordinances--the material\ncreation and his immortal offspring. His statutes bind the heavens and\nthe earth; and by his appointment, the relations unto him into which men\nare brought, are constituted and sustained. Whatever may be the\ncharacter of a solemn covenant with him, to his appointment it is due,\nand by his will continues.\n\nIf to them that fear God will be verified the declaration, \"Thou shalt\ndecree a thing, and it shall be established unto thee,\"[490] will not\nall his own holy purposes stand? And was not all that he\nestablished--was not the covenant which he established, decreed? His\npurposes and their fulfilment are alike sure. \"There are many devices in\na man's heart; nevertheless, the counsel of the Lord, that shall\nstand.\"[491] To some who had disregarded his covenant were directed his\nwords,--\"Because ye have said, we have made a covenant with death, and\nwith hell are we at agreement: when the overflowing scourge shall pass\nthrough, it shall not come unto us: for we have made lies our refuge,\nand under falsehood have we hid ourselves. Therefore, thus saith the\nLord God, ... The hail shall sweep away the refuge of lies, and the\nwaters shall overflow the hiding-place. And your covenant with death\nshall be disannulled, and your agreement with hell shall not stand.\" But\nrevealing the Mediator of his covenant, and, consequently, making known\nthat covenant, as to obtain, instead of the covenant with death, which\nwas to be swept away, at the same time he says, \"Behold, I lay in Zion\nfor a foundation, a stone, a tried stone, a precious corner stone, a\nsure foundation: he that believeth shall not make haste. Judgment also\nwill I lay to the line, and righteousness to the plummet.\" Regarding\nboth the threatening and the promise, are his words,--\"This also cometh\nforth from the Lord of hosts, which is wonderful in counsel and\nexcellent in working.\"[492] And may there not also be applied to both\nhis own averment,--\"The Lord of hosts hath sworn, saying, Surely as I\nhave thought, so shall it come to pass; and as I have purposed, so shall\nit stand.\"[493]\n\nThe covenant was commanded. When God said, \"I have made the earth, and\ncreated man upon it: I, even my hands, have stretched out the heavens,\nand all their host have I commanded,\" He spake of that omnipotent word\nby which he commanded all their hosts, at least into existence. And,\naccordingly, we are to understand the testimony, \"He hath commanded his\ncovenant for ever,\"[494] as implying not merely that it should endure\nfor ever, but that to his almighty mandate are its origin and\ncontinuance due. This the Psalmist celebrates when he sings of Zion,\n\"There the Lord commanded the blessing, even life for evermore.\"[495]\nAnd this, too, in addressing the children of Zion, and the God of Zion,\nhe records. \"Thy God hath commanded thy strength: strengthen, O God,\nthat which thou hast wrought for us.\"[496] In like manner, are the\nblessings of that covenant thus announced:--\"The Lord shall command the\nblessing upon thee in thy storehouses, and in all that thou settest\nthine hand unto; and he shall bless thee in the land which the Lord thy\nGod giveth thee.\" And is thus declared, that obedience to its\nrequirements was ordained, \"He hath remembered his covenant for ever,\nthe word which he commanded to a thousand generations: which covenant he\nmade with Abraham, and his oath unto Isaac; and confirmed the same unto\nJacob for a law, and to Israel for an everlasting covenant.\" By\nthe Lord of all, obedience to his law is enjoined. But what is\nrequisite that duty be performed, is from him. And all needful aid he\nordained. His law exhibits what he demands. The allotments of his\nprovidence illustrate the necessity of submission to him; and the\npre-determinations of his will secure the services which he accepts.\nHis laws are perfect. With the arrangements of his providence they\nharmonize. On the absolute perfection of his nature they are founded.\nAll who obey them declare their approval of his purpose. To encourage\nsuch, his purposes are revealed. Because his covenant was commanded, it\nwas made known. Its revelation, with its other provisions, leads to the\nattainment of its end. And it shall continue. Its benefits will be\nconfessed, and its obligations respected and fulfilled. Contemplating\nits demands as promulgated by the authority of God, these they will\nendeavour to satisfy in accordance with his sovereign decrees. The\nwicked disobey his commandments, but cannot alter the determination of\nhis will. The others make not the purposes of God the rule of duty, but\nendeavouring to fulfil his revealed will, they are employed with honour\nto execute his counsel. \"Let all the earth fear the Lord; let all the\ninhabitants of the world stand in awe of him. For he spake, and it was\ndone; he commanded, and it stood fast.\" \"The counsel of the Lord\nstandeth for ever, the thoughts of his heart to all generations. Blessed\nis the nation whose God is the Lord; and the people whom he hath chosen\nfor his own inheritance.\"[497]\n\nAnd the covenant of God stands according to a sovereign decree. In\nvirtue of his high authority the Lord imposed the regulations of his\nmaterial and intelligent kingdoms, and the laws by which his moral\ncreatures are governed. Hence, terms strictly applicable only to the\ngovernment of the one, are metaphorically applied to the control of the\nother. And his dispensations to some are employed as symbols of his\noperations towards the rest. Thus, in language primarily used in\nreference to the firmness or security of a building, his word, and,\nconsequently, his covenant, the arrangements of which it embodies, are\nrepresented as decreed. \"Concerning thy testimonies, I have known of old\nthat thou hast founded them forever.\"[498] As ordained or decreed, to\nthe appointments of the material universe it is compared. \"Thus saith\nthe Lord, If ye can break my covenant of the day, and my covenant of the\nnight, and that there should not be day and night in their season; then\nmay also my covenant be broken with David my servant, that he should not\nhave a son to reign upon his throne; and with the Levites the priests,\nmy ministers.\"--\"Thus saith the Lord, If my covenant be not with day and\nnight, and if I have not appointed the ordinances of heaven and earth;\nthen will I cast away the seed of Jacob, and David my servant.\"[499] And\nespecially is that true religion through which covenant engagements are\nmade and kept, according to God's decree. \"Where shall wisdom be found?\nand where is the place of understanding?\"--\"God understandeth the way\nthereof, and he knoweth the place thereof.\" \"When he made a decree for\nthe rain, and a way for the lightning of the thunder; then did he see\nit, and declare it; he prepared it, yea, and searched it out. And unto\nman he said, Behold, the fear of the Lord, that is wisdom; and to depart\nfrom evil is understanding.\"[500] Were the rain, and the lightning, and\nthe thunder decreed? Then no less was decreed \"the fear of the Lord.\" To\nvow unto the Lord was to manifest that fear. \"Thou shalt fear the Lord\nthy God, and serve him, and shalt swear by his name.\"[501] And hence,\nalso, not less than every other effect of that true wisdom which\nconsists in the fear of the Lord, and of that understanding which is to\ndepart from evil, was ordained the service of vowing and swearing to\nhim.\n\nThirdly. A people were foreordained to make solemn vows unto God.\nRepresentations are given of his people as formed for his service.\nAccording to some of these, the expression, to form, means to fashion,\nor to bring into existence. \"I will say to the north, give up; and to\nthe south, keep not back: bring my sons from far, and my daughters from\nthe ends of the earth; even every one that is called by my name: for I\nhave created him for my glory, I have formed him; yea, I have made him.\"\n\"This people have I formed for myself; they shall shew forth my\npraise.\"[502] \"Remember these, O Jacob and Israel; for thou art my\nservant: I have formed thee; thou art my servant.\"[503] And hence,\nbecause whatever is formed, is formed according to God's purpose, his\nservants, to his service in all its parts, were foreordained by him. But\nbesides, the meaning of the said expression, cannot, even in the\nforegoing passages, nor in others, be limited to its literal import. It\nis employed to intimate that God pre-determined what his enemies should\naccomplish. \"Hast thou not heard long ago, how I have done it; and of\nancient times, that I have formed it? now have I brought it to pass,\nthat thou shouldest be to lay waste defenced cities into ruinous\nheaps.\"[504] In reference to a Covenant people to be continued to\ndischarge their peculiar duties, and to provisions of grace, described\nin terms most beauteous, it is applied.[505] \"Thus saith the Lord, the\nmaker thereof, the Lord that formed it, to establish it; the Lord is his\nname.\"[506] And since the purposes of God secure their fulfilment, and\nso his arrangements concerning his people secure their creation,\nregeneration, and continued support, does not the expression, kindred to\nothers, \"Thus saith the Lord that made thee, and formed thee from the\nwomb, which will help thee; fear not, O Jacob, my servant,\" explicitly\nadvert to them as predestinated to obedience, and especially the\nobedience thus described, \"One shall say, I am the Lord's; and another\nshall call himself by the name of Jacob; and another shall subscribe\nwith his hand unto the Lord, and surname himself by the name of\nIsrael\"?[507] Reasonings on the sovereignty of God exercised in setting\napart a limited number to the benefits of salvation, illustrate and\nassert the truth. \"Nay but, O man, who art thou that repliest against\nGod? Shall the thing formed say to him that formed it, Why hast thou\nmade me thus? Hath not the potter power over the clay, of the same lump,\nto make one vessel unto honour, and another unto dishonour? What if God,\nwilling to show his wrath, and to make his power known, endured with\nmuch long-suffering the vessels of wrath fitted to destruction: and that\nhe might make known the riches of his glory on the vessels of mercy,\nwhich he had afore prepared unto glory, even us, whom he hath called,\nnot of the Jews only, but also of the Gentiles.\"[508] In such terms is\nGod described as not merely having created all things, but as having\npredestinated some to eternal life, and decreed that others should be\nleft to perish. The mode of expression embodying the image of the potter\nagrees with the words of the Old Testament Scriptures,--\"Surely your\nturning of things upside down shall be esteemed as the potter's clay:\nfor shall the work say of him that made it, he made me not? or shall the\nthing framed (formed) say of him that framed (formed) it, he had no\nunderstanding?\"[509] What is taught by the use of such language must\ntherefore be implied in those declarations of the prophets, where\ncorresponding terms are employed. In the language of the Old Testament,\nthe potter is literally, he who forms. According to the Apostle, the\npotter symbolizes him who predestinates. Hence, since, as in the\nwords,--\"Woe unto him that striveth with his Maker! Let the potsherd\nstrive with the potsherds of the earth. Shall the clay say to him that\nfashioneth (formeth) it, what makest thou? or thy work, he hath no\nhands,\"[510] he is compared to the potter, He is to be recognised as the\nsovereign Disposer of the final conditions of all. And forasmuch as, at\na given period, concerning the existing house of Jacob, framed by him,\nhe says in regard to their descendants, also formed by him, \"But when he\nseeth his children, the work of mine hands, in the midst of him, they\nshall sanctify my name, and sanctify the Holy One of Jacob, and shall\nfear the God of Israel,\"[511] depicting all of them in the character of\nthose who avouch him to be their God, the true Israel he acknowledges as\nformed for, or set apart to, that high distinction by himself; and that\nthe Apostle had this in view, his quotations from the prophets here\ngiven declare. It was of a people who should be objects of this promise,\n\"And it shall be at that day, saith the Lord, that thou shalt call me\nIshi, and shalt call me no more Baali,\"[512] and on whom the privileges\nthereafter described should be conferred, that was predicted the\nblessedness, \"I will call them my people, which were not my people; and\nher beloved, which was not beloved. And it shall come to pass that in\nthe place where it was said unto them, Ye are not my people; there shall\nthey be called the children of the living God.\"[513] It is of those, to\nwhom Covenanting[514] with God, refers the promise, \"The remnant of\nIsrael, and such as are escaped of the house of Jacob, shall no more\nagain stay upon him that smote them; but shall stay upon the Lord, the\nHoly One of Israel, in truth. The remnant shall return, even the remnant\nof Jacob, unto the mighty God,\"[515] that Esaias also crieth, \"Though\nthe number of the children of Israel be as the sand of the sea, a\nremnant shall be saved.\"[516] And it was of those who, heirs of\nAbraham's faith, which was counted to him for righteousness, were, as he\nwas, taken into covenant with God, and like whom none remained in the\ncities of the plain when these were overthrown, that \"Esaias said\nbefore, Except the Lord of Sabaoth had left us a seed, we had been as\nSodoma, and been made like unto Gomorrha.\"[517]\n\nThe Covenant people of God are an appointed people. Even as a law was\nappointed in Israel; even as an everlasting Covenant, ordered in all\nthings and sure, was appointed; so were they. \"And who, as I, shall\ncall, and shall declare it, and set it in order for me, since I\nappointed the ancient people? and the things that are coming, and shall\ncome, let them shew unto them.\"[518] The same term, denoting to appoint,\nin each of the three cases is used. It is used in original of the\npassage, \"He gave (appointed) to the sea his decree;\" and in this\nacceptation of it signifies, in sovereignty to ordain. The ancient\npeople included first the people of Israel;[519] and they are the\nCovenant people of all nations, and of every age, members of that church\nwhose date is of ancient days. By the prophet who speaks of their\nappointment, their practice as Covenanters vowing to the Lord, in a\nfamiliar passage is explicitly described.[520] From others it may be\nconcluded. Many evils overtook apostate Israel. \"The earth mourneth, and\nfadeth away; the world languisheth, and fadeth away; the haughty people\nof the earth do languish. The earth also is defiled under the\ninhabitants thereof, because they have transgressed the laws, changed\nthe ordinance, broken the Everlasting Covenant. Therefore hath the curse\ndevoured the earth, and they that dwell therein are desolate.\" But to\nmany, good was to follow. And if, for the neglect of making and keeping\nCovenant engagements, such calamities were poured out, will not a strict\nregard to these duties be paid when desolations shall cease, and there\nshall have arrived the time, \"when the Lord of hosts shall reign in\nmount Zion, and in Jerusalem, and before his ancients gloriously.\"[521]\nMany were appointed or left to disobedience and condemnation. And were\nnot others appointed to obedience and life? Of the former, the Apostle\nPeter writes,--\"But unto them which be disobedient, the stone which the\nbuilders disallowed, the same is made the head of the corner, and a\nstone of stumbling, and a rock of offence, even to them which stumble at\nthe word, being disobedient: whereunto also they were appointed.\" But to\nthe others, in terms certainly implying, that to every privilege and\nduty of the Covenant they were no less--yea, assuredly appointed, He\nsays, \"Ye also, as lively stones, are built up a spiritual house, an\nholy priesthood, to offer up spiritual sacrifices, acceptable to God by\nJesus Christ. Wherefore also it is contained in the scripture, Behold, I\nlay in Sion a chief corner stone, elect, precious: and he that believeth\non him shall not be confounded. Unto you therefore which believe he is\nprecious.\" The chief corner stone laid in Sion is presented as aground\nof trust, instead of the Covenant with death and hell which should not\nstand. All founded on him are therefore a Covenant people, and hence, in\nthat character, they were appointed. And hence, in terms from the Old\nTestament, bearing on Covenant relations and duties, he continues his\naddress, \"But ye are a chosen generation, a royal priesthood, an holy\nnation, a peculiar people; that ye should shew forth the praises of him\nwho hath called you out of darkness into his marvellous light: which in\ntime past were not a people, but are now the people of God: which had\nnot obtained mercy, but now have obtained mercy.\"[522]\n\nThe people of God, as a Covenant people, were written in the book of\nlife. Of the holy Jerusalem the Spirit testifies, \"There shall in no\nwise enter into it anything that defileth, neither whatsoever worketh\nabomination, or maketh a lie: but they which are written in the Lamb's\nbook of life.\"[523] Whosoever enters therein, therefore, will not rank\namong those who, refusing to act as the children of the Covenant, are\ndenominated the uncircumcised and the unclean. Concerning the beast, it\nis said, \"All that dwell upon the earth shall worship him, whose names\nare not written in the book of life of the Lamb slain from the\nfoundation of the world.\"[524] The sin of those is idolatry. Hence,\nneither are written in the book of life any others, who impenitently\nrefraining from the obedience of a covenant people, virtually persevere\nin the service of any idols, till death arrests them. It was to Israel\nas a people who had voluntarily in covenant dedicated themselves to his\nservice, that was addressed the message, \"Thus saith the Lord, I\nremember thee, the kindness of thy youth, the love of thine espousals,\nwhen thou wentest after me in the wilderness, in a land that was not\nsown. Israel was holiness unto the Lord.\"[525] And applicable to all\nwho, such as they were, being in covenant are sanctified, is the\npromise, \"And it shall come to pass, that he that is left in Zion, and\nhe that remaineth in Jerusalem, shall be called holy, even every one\nthat is written among the living in Jerusalem.\"[526] The saints of God\nare come \"to the general assembly and church of the first-born, which\nare written in heaven;\" but they are also come to \"Jesus, the mediator\nof the new covenant, and to the blood of sprinkling, that speaketh\nbetter things than that of Abel.\" And according to their distinguished\ndestination they endeavour to reduce to practice the exhortation,\n\"Wherefore we, receiving a kingdom which cannot be moved, let us have\ngrace, whereby we may serve God acceptably with reverence and godly\nfear.\"[527]\n\nThe Covenant people of God are an elect people. They were chosen to be\nseparated from the wicked and from their works. Thus Israel were\nseparated from the heathen. Thus all who believe are separated from\nthose that know not nor obey the Lord. \"Thou art an holy people unto the\nLord thy God: the Lord thy God hath chosen thee to be a special people\nunto himself, above all people that are upon the face of the\nearth.\"[528] \"Thou shalt fear the Lord thy God, and serve him, and shalt\nswear by his name. Ye shall not go after other gods, of the gods of the\npeople which are round about you.\"[529] The answer of God to the\nlamentation of Elijah concerning the defection of Israel, is applied to\nbelievers of New Testament times, as a people in covenant chosen from\nthe wicked. \"God hath not cast away his people which he foreknew. Wot ye\nnot what the scripture saith of Elias? how he maketh intercession to God\nagainst Israel, saying, Lord, they have killed thy prophets, and digged\ndown thine altars: and I am left alone, and they seek my life. But what\nsaith the answer of God unto him? I have reserved to myself seven\nthousand men, who have not bowed the knee to the image of Baal. Even so\nthen at this present time also, there is a remnant according to the\nelection of grace.\"[530] The apostle does not quote the words of the\nprophet,--\"The children of Israel have forsaken thy covenant;\"[531] but\nhe states the evidence for the fact which these words announce, \"They\nhave killed thy prophets, and digged down thine altars.\" The seven\nthousand who had not bowed the knee to the image of Baal, were steadfast\nin God's Covenant. All believers are so. As thus steadfast, all of them\nin every time are a remnant, according to the election of grace.\n\nThe people of God were chosen in Christ before the foundation of the\nworld. Hence a visible church was erected therein. Hence Israel, as a\npeople, were endowed with peculiar privileges. Hence the ordinances of\nDivine grace are dispensed in every age. But all are not elect who wait\non the institutions of religion. Israel was chosen from among the\nheathen; but all of them were not chosen in Christ. The members of the\nvisible church, by profession, are separated from the world; but all of\nthem do not enjoy the privileges, and do not discharge the duties of\nGod's elect. All are not Israel who are of Israel. When the Lord entered\ninto covenant with his people Israel, he chose them from among\nidolaters. He did so because of his choice of them from everlasting. Why\nthe Lord will have mercy on Jacob, and will yet choose Israel, is, that\nhe chose them from eternity. And the Lord will have mercy on the\nGentiles as a covenant people, set apart from the wicked, according to\nhis eternal sovereign good will. \"The Lord did not set his love upon\nyou, nor choose you, because ye were more in number than any people; for\nye were the fewest of all the people; but because the Lord loved\nyou.--\"[532] \"Israel hath not obtained that which he seeketh for; but\nthe election hath obtained it, and the rest were blinded.\"[533] When\nPaul and Barnabas preached at Antioch in Pisidia, the Jews spake against\nthose things which were spoken by Paul, contradicting and blaspheming.\nThese apostles thereupon expressed their resolution to turn to the\nGentiles. And their warrant they declare, \"For so hath the Lord\ncommanded us, saying, I have set thee to be a light of the Gentiles,\nthat thou shouldest be for salvation unto the ends of the earth.\" Nor\nwas he, who, that he might be a light of the Gentiles, was given for a\ncovenant of the people,[534] then preached in vain. \"When the Gentiles\nheard this, they were glad, and glorified the word of the Lord: and as\nmany as were ordained to eternal life believed.\"[535]\n\nThe people of God were elected to covenant obedience. Israel were\nfrequently represented both as his _elect_ and as his _servants_. \"For\nJacob, my servant's sake, and Israel mine elect, I have even called thee\nby thy name.\"[536] The elect are spoken of as formed and ordained to\ngood works. \"For we are his workmanship, created in Christ Jesus unto\ngood works, which God hath before ordained that we should walk in them.\"\nAnd those good works include the keeping of the covenant, by Covenanting\nand fulfilling the engagements made. \"Wherefore, remember, that ye being\nin time past Gentiles in the flesh, who are called uncircumcision by\nthat which is called the circumcision in the flesh made by hands; that\nat that time ye were without Christ, being aliens from the commonwealth\nof Israel, and strangers from the covenants of promise, having no hope,\nand without God in the world: but now in Christ Jesus, ye who sometimes\nwere far off, are made nigh by the blood of Christ.\"[537] The saints are\ndescribed as \"elect--unto obedience and sprinkling of the blood of Jesus\nChrist.\"[538] As the sprinkling of blood, signifying the application of\nthe efficacy of Christ's death by the Spirit of God, was wont to\naccompany the exercise of Covenanting by sacrifice, so, under the last\ndispensation, the obedience of the people of God, according to election,\nis to spring from their acceptance of Christ and his benefits, and\ndedication to God in the various acts of personal and social\nCovenanting. Finally, they are introduced at once as his witnesses, his\nservant, and his chosen. \"Ye are my witnesses, saith the Lord, and my\nservant whom I have chosen.\"[539] They were therefore chosen to serve\nhim, by vowing and swearing to him in secret, by testifying to his\ntruths by oath before the world, and by adhering faithfully to his\ntestimony.\n\nThe people of God were elected to privileges that can be enjoyed only by\nthose in covenant with him. Theirs is the heavenly calling; and this\nthey enjoy, \"that the purpose of God, according to election, might\nstand, not of works, but of him that calleth.\"[540] All the saints being\ncalled, and chosen, and faithful, Abraham had been a partaker of this\ncalling when God delivered to him the command to leave his native land,\nwhich the patriarch obeyed. That effectual call led him to obey the\nspecial mandate to go forth to Canaan, and to believe the precious\npromise that had been made to him. When the Covenant of God was\nestablished with him by that call, he laid hold upon it, testifying to\nhis acquiescence in it, by believing in the Lord, by sacrificing unto\nhim, and by receiving circumcision as a covenant sign. And that, as the\npromise of that covenant was to the Jews who were called, so its\nseasonable duties, and consequently the exercise of engaging to it, were\nincumbent upon them, appears from the record of the specially momentous\nday of Pentecost. Manifestly keeping in view the Covenant, by\ninculcating on the people a regard to baptism--its sign, \"Peter said\nunto them, repent, and be baptised every one of you in the name of Jesus\nChrist, for the remission of sins, and ye shall receive the gift of the\nHoly Ghost. For the promise is unto you, and to your children, and to\nall that are afar off, even as many as the Lord our God shall\ncall.\"[541] Not merely to the Jews was its precious promise of the\n\"seed,\" Christ, but to the Gentiles also. And faith in him, and the duty\nof keeping and of entering into covenant with him, under the latter\ndispensation, are obligatory on all. \"The Scripture, foreseeing that God\nwould justify the heathen through faith, preached before the gospel unto\nAbraham, saying, In thee shall all nations be blessed. So then they\nwhich be of faith are blessed with faithful Abraham.\"[542] And the\ngospel is preached, that men receiving the external call may be called\neffectually, and thus brought to receive the promise, and fulfil the\nduties required. Like the Israelites, who, after His manifestation in\nthe flesh, believed in Jesus, all the people of God feel and acknowledge\ntheir covenant obligations, that they should show forth the praises of\nHim who hath called them out of darkness into his marvellous light. To\nthe condition of a people keeping covenant, the seed of Jacob yet to be\nreclaimed, as chosen of God will be called. \"Blindness in part is\nhappened to Israel, until the fulness of the Gentiles be come in. And so\nall Israel shall be saved: as it is written, There shall come out of\nSion the Deliverer, and shall turn away ungodliness from Jacob: for\nthis is my covenant unto them when I shall take away their sins. As\nconcerning the gospel, they are enemies for your sakes: but as touching\nthe election, they are beloved for the fathers' sakes. For the gifts and\ncalling of God are without repentance.\"[543] And all whom he had before\nprepared unto glory, even those whom he hath called, not of the Jews\nonly, but also of the Gentiles, as a people in covenant acting faith on\nChrist will lay hold on the covenant promise. \"For this cause he is the\nmediator of the new testament (covenant), that by means of death, for\nthe redemption of the transgressions that were under the first testament\n(covenant), they which are called might receive the promise of eternal\ninheritance.\"[544]\n\nTo the elect people of God belongs the blessing of justification. \"Whom\nhe did predestinate, them he also called: and whom he called, them he\nalso justified.\"[545] Abraham believed God, and it was counted unto him\nfor righteousness. It was when, in the exercise of Covenanting, he\naccepted of the promise of God, that he was thus blessed. All who\nbelieve are the children of Abraham, and, being in covenant, are, by\nbeing justified, blessed with him. \"In the Lord shall all the seed of\nIsrael be justified, and shall glory.\" They are those concerning whom\nthe Lord hath sworn, saying, \"Unto me every knee shall bow, every tongue\nshall swear. Surely, shall one say, In the Lord have I righteousness and\nstrength.\"[546] The Lord Jesus, exalted a Prince and a Saviour, is made\nof God unto his people, righteousness. Being justified by faith, they\nhave the covenant blessing of peace with God, through Christ. And to the\nglory of the Redeemer, and to the manifestation of the solemn covenant\nrelations to God in which they stand, making mention of his\nrighteousness, they will vow and swear to him. Under the auspicious\nreign of Messiah, seated at God's right hand, the people of Israel,\nrestored to their own land, will do so. \"In his days Judah shall be\nsaved, and Israel shall dwell safely; and this is his name whereby he\nshall be called, The Lord our Righteousness. Therefore, behold, the days\ncome, saith the Lord, that they shall no more say, The Lord liveth,\nwhich brought up the children of Israel out of the land of Egypt; but,\nThe Lord liveth, which brought up, and which led the seed of the house\nof Israel out of the north country, and from all countries whither I had\ndriven them.\"[547] And this duty the Gentile nations also shall perform.\n\"Thou shalt swear, The Lord liveth, in truth, in judgment, and in\nrighteousness; and the nations shall bless themselves in him, and in him\nshall they glory.\"[548]\n\nThe Lord hath chosen his people to the adoption of sons. \"Having\npredestinated us unto the adoption of children by Jesus Christ to\nhimself, according to the good pleasure of his will.\"[549] In that\ncharacter they individually, and also in a social capacity, vow to the\nLord, and keep his covenant. To manifest that that relation recognises\nthe necessity of self-dedication unto him, he says to each one called to\nhis service, \"My son, give me thine heart.\"[550] That Israel might be\nled into the wilderness, and thence to Canaan, not merely to give\ncontinual obedience to his law, but at certain seasons, as a people, to\nenter into solemn covenant with God, Pharaoh had addressed to him the\nmessage, \"Thus saith the Lord, Israel is my son, even my first-born: and\nI say unto thee, let my son go, that he may serve me.\"[551] In terms\nwhich describe the everlasting covenant between the Father and the\nSurety of sinners, the covenant of royalty which God made with David is\nalso commemorated.[552] In that covenant Solomon was interested, and,\nstanding in such a relation, was the object of the promise, \"I will be\nhis father, and he shall be my son.\"[553] Jacob, described as the Lord's\nservant, and Israel as his elect, and who are represented as vowing and\nswearing to the Lord, are acknowledged as his sons. \"Thus saith the\nLord, the Holy One of Israel, and his Maker, Ask me of things to come\nconcerning my sons, and concerning the work of my hands command ye\nme.\"[554] Israel, by falling into idolatry, manifestly disregarding the\nsolemn covenant obligations that had descended upon them, were reminded\nof their sin, by a representation of that filial relation to God in\nwhich their fathers stood, but to which many, notwithstanding their\nprofessions, through unbelief, never attained. \"When Israel was a child,\nthen I loved him, and called my son out of Egypt. As they called them,\nso they went from them: they sacrificed unto Baalim, and burned incense\nto graven images.\"[555] In the character of his sons, will Israel be\nreclaimed from their apostacy, and voluntarily enter into solemn\nengagements with God as his covenant people. \"They shall come with\nweeping, and with supplications will I lead them: I will cause them to\nwalk by the rivers of waters in a straight way, wherein they shall not\nstumble; for I am a Father to Israel, and Ephraim is my\nfirst-born.\"[556] In the character of children, too, they shall enjoy\nthe benefits of God's covenant;[557] and, like them, all the chosen of\nGod will hear his gracious invitation, \"Return, ye backsliding children,\nand I will heal your backsliding;\" and with them cheerfully coming\nunder obligation to serve him, they will say, \"Behold, we come unto\nthee; for thou art the Lord our God.\"[558] Both Jews and Gentiles are\ninterested in the apostle's declaration, \"Ye are all the children of God\nby faith in Christ Jesus.... And if ye be Christ's, then are ye\nAbraham's seed, and heirs according to the promise.\"[559]\n\nThe elect people of God are a sanctified people. \"We are bound to give\nthanks alway to God for you, brethren beloved of the Lord, because God\nhath from the beginning chosen you to salvation through sanctification\nof the Spirit, and belief of the truth.\"[560] And as a holy people they\ndraw near to vow to him. As separated from the heathen, and called to\nthe service of God, Israel appeared a holy people. Abstaining from\ncertain practices in which idolaters engaged, they were ceremonially\nholy. Under both aspects, they appeared a symbol of the true Israel\namong them, and of all else who are sanctified by the Spirit, and\ndedicated to the Lord. The people entered into a covenant with the Lord\nat Sinai. But that they might be prepared for acceding to it, and for\nthe accompanying solemnities, they, as a holy people, required to make\nprogress in sanctification, were previously to be sanctified. \"The Lord\nsaid unto Moses, Go unto the people, and sanctify them to-day and\nto-morrow.\"[561] In order to wait upon God, whether making miraculous\ndisplays of his omniscience or power, or manifesting himself in the\ndispensation of the ordinances of his grace, the people of Israel were\ncommanded to sanctify themselves. The place of his gracious presence,\nwhere his people, besides engaging in other exercises, sware in\nCovenanting with him, was his sanctuary. His covenant with his people,\nas that with Abraham, is a holy covenant. That his people may enter\ninto covenant renewedly, the Lord himself will sanctify them. His\nSabbath, the sign of his covenant, he gave them, that they might know\nthis.[562] This they will continue to experience. Many sware by those\nthat were no gods, but to his own people as swearing by his name he\npromises, \"Hold thy peace at the presence of the Lord God; for the day\nof the Lord is at hand: for the Lord hath prepared a sacrifice, he hath\nbid (sanctified) his guests.\"[563] In this, ruin may be threatened to\nhis enemies; but in it, certainly, is implied his gracious procedures to\nhis saints. By the Holy Ghost they are sanctified, that they may\ndedicate themselves to God, and thereafter serve him. \"Putting you in\nmind, because of the grace that is given to me of God, that I should be\nthe minister of Jesus Christ to the Gentiles, ministering the gospel of\nGod, that the offering up of the Gentiles might be acceptable, being\nsanctified by the Holy Ghost.\"[564] This offering up or oblation of the\nGentiles, was that urged in these terms,--\"I beseech you therefore,\nbrethren, by the mercies of God, that ye present your bodies a living\nsacrifice, holy, acceptable unto God, which is your reasonable\nservice.\"[565] And by the blood of the Everlasting Covenant are such set\napart to this. \"Wherefore, Jesus also, that he might sanctify the people\nwith his own blood, suffered without the gate.\" \"By him therefore let us\noffer the sacrifice of praise to God continually, that is, the fruit of\nour lips, giving thanks to (or confessing) his name. But to do good, and\nto communicate, forget not: for with such sacrifices God is well\npleased.\"[566]\n\nTo them belong the benefits of redemption that accompany and flow from\nacceptance with God. These are,\n\nAssurance of God's love. All believers may not enjoy this blessing; few\nmay attain to it in any comforting or satisfactory measure; yet it is\nattainable. \"He that believeth on the Son of God hath the witness in\nhimself.\"[567] \"Ourselves also, which have the first-fruits of the\nSpirit.\"[568] \"He that loveth me shall be loved of my Father, and I will\nlove him, and manifest myself to him.\" \"If a man love me, he will keep\nmy words: and my Father will love him, and we will come unto him, and\nmake our abode with him.\"[569] It is provided. It is vouchsafed as a\nprovision of the Everlasting Covenant. \"The secret of the Lord is with\nthem that fear him; and he will show them his covenant.\"[570] Those who\nenjoy it know that to it they were elected. \"Knowing, brethren beloved,\nyour election of God.\"[571] And from the invitation to enter upon\neternal life, that will be given to the righteous by the glorious Judge\nof all on his high throne, it is manifest that from the days of\neternity, that blessing, preparatory for the final glory, was secured to\nthem. He will say, \"Come, ye blessed of my Father, inherit the kingdom\nprepared for you from the foundation of the world.\"[572] Among the\nbenefits introductory to the final glory, which, not less than that\nglory, were laid up for them, appears the earnest of the Spirit. \"In\nwhom ye also trusted, after that ye heard the word of truth, the gospel\nof your salvation: in whom also, after that ye believed, ye were sealed\nwith that Holy Spirit of promise, which is the earnest of our\ninheritance.\"[573]\n\nPeace of conscience. It is according to the purpose of God that faith is\nexercised. \"Unto you it is given in the behalf of Christ,--to believe on\nhim.\"[574] And by that faith, through which justification, a fruit\nitself of the Divine counsels, is bestowed, and which is in exercise in\nCovenanting, peace with God is enjoyed. \"Therefore, being justified by\nfaith, we have peace with God through our Lord Jesus Christ.\"[575]\nRighteousness and peace and joy in the Holy Ghost are all vouchsafed to\nthe believer; all of them are covenant blessings. The arrangements of\nDivine mercy secure righteousness, and therefore all of these. The new\ncreature, born from above, ranks among the Israel of God, who are by\ncovenant engaged to his service; and on such the peace of God is\ninvoked. \"For in Christ Jesus neither circumcision availeth any thing,\nnor uncircumcision, but a new creature. And as many as walk according to\nthis rule, peace be on them, and mercy, and upon the Israel of\nGod.\"[576] God, in covenant, is the God of peace. Believers say\nconcerning Christ, \"He is our peace.\"[577] The Covenant of God is a\ncovenant of peace;--peace of conscience: peace with Himself: peace in\nall its manifestations. And that peace, which Christ came to secure,\nwhich he preached, and which he commanded, as his best blessing, to\ndescend upon his people, proceeded from that counsel whence came all the\ndisplays of God's love--the Counsel of Peace.\n\nJoy in the Holy Ghost. \"The kingdom of God is not meat and drink; but\nrighteousness, and peace, and joy in the Holy Ghost.\"[578] Every one\nthat sweareth truly by Him shall rejoice in God, and shall glory.[579]\nJoy in God is essential to the exercise properly conducted. Let the\nsaints testify from their own experience to the perfect correspondence\nto their feelings of these words, dictated by his own Spirit,--\"I the\nLord love judgment, I hate robbery for burnt-offering; and I will direct\ntheir work in truth, and I will make an everlasting covenant with\nthem.... I will greatly rejoice in the Lord, my soul shall be joyful in\nmy God: for he hath clothed me with the garments of salvation, he hath\ncovered me with the robe of righteousness, as a bridegroom decketh\nhimself with ornaments, and as a bride adorneth herself with\njewels.\"[580] Supplication may be made for joy in vowing and swearing by\nhis name. \"Rejoice the soul of thy servant: for unto thee, O Lord, do I\nlift up my soul.\"[581] The Church of God, yea, many nations, are\ncommanded to rejoice, performing this service. \"Sing and rejoice, O\ndaughter of Zion: for lo, I come, and I will dwell in the midst of thee,\nsaith the Lord. And many nations shall be joined to the Lord in that\nday, and shall be my people: and I will dwell in the midst of thee: and\nthou shalt know that the Lord of hosts hath sent me unto thee.\"[582] On\na solemn occasion, all Judah rejoiced at the oath which they had\nsworn.[583] Promises are made, that, engaging in this exercise, many\nwill rejoice. Those who shall take bold on the Covenant of God will be\njoyful in his house of prayer.[584] As he did on a former occasion,[585]\nwhen the Lord turns the captivity of Israel, and takes them into\ncovenant with himself, he will cause them to rejoice. And the Gentile\nnations, in like manner, engaged as they were, shall be filled with joy.\n\"Now I say that Jesus Christ was a minister of the circumcision for the\ntruth of God, to confirm the promises made unto the fathers; and that\nthe Gentiles might glorify God for his mercy; as it is written, For this\ncause I will confess to thee among the Gentiles, and sing unto thy\nname.... Now the God of hope fill you with all joy and peace in\nbelieving, that ye may abound in hope, through the power of the Holy\nGhost.\"[586] And the rejoicing thus variously represented is according\nto Divine ordination. It is said, \"Behold, my servant shall sing for joy\nof heart, but ye shall cry for sorrow of heart, and shall howl for\nvexation of spirit. And ye shall leave your name for a curse unto my\nchosen: for the Lord God shall slay thee, and call his servants by\nanother name. That he who blesseth himself in the earth, shall bless\nhimself in the God of truth; and he that sweareth in the earth, shall\nswear by the God of truth; because the former troubles are forgotten,\nand because they are hid from mine eyes.\" But concerning these words, as\nwell as others that precede them, it is said by Him whose Spirit\ndictated them, \"Behold it is written before me.\"[587] How elevated is\nthe rejoicing of God's Covenant people! Theirs is a joy which the world\ncannot give nor take away. With it a stranger cannot intermeddle; it is\nunspeakable and full of glory! It is the joy of the Lord!\n\nIncrease of grace. The Covenant people are a remnant according to the\nelection of grace.[588] To that grace, therefore, which comes from the\nfree favour of God they were chosen by him. They are heirs of the grace\nof life;[589] and, consequently, in God's purposes, according to his\nCovenant, they were set apart to the enjoyment of grace that should be\nprogressive. They are planted in the house of God, and grow up and\nflourish in his courts; and there they still bring forth fruit in old\nage. They are the planting of the Lord; and according to his purpose, as\nwell as to his actual disposal of them and their own engagements to be\nfor Him, they stand there. Passing towards the heavenly temple, they go\non from strength to strength. In taking hold on him, in vowing and\nswearing to him, they do so, and find that the Lord indeed is their\nstrength. And as they find thus that the Lord ordains strength for\nthem, they know that he had so ordained at first. To them that fear the\nname of the Lord, and accordingly avouch him to be their God, is made\nthe promise, \"But unto you that fear my name shall the Sun of\nRighteousness arise with healing in his wings; and ye shall go forth,\nand grow up as calves of the stall.\"[590] That promise, as well as every\nother, is due to his immutable counsel.[591] Finally, the command is\ngiven, \"Grow in grace, and in the knowledge of our Lord and Saviour\nJesus Christ.\"[592] To grow in grace is, therefore, co-ordinate with\nincrease in the knowledge of Christ--even of that knowledge which is\nattained to in cleaving to his Covenant. And he himself teaches, that\nfitness to do so was provided according to his purpose. \"Ye have not\nchosen me, but I have chosen you, and ordained you, that ye should go\nand bring forth fruit, and that your fruit should remain: that\nwhatsoever ye shall ask of the Father in my name, he may give it\nyou.\"[593]\n\nPerseverance in grace. God's Covenant with his people shall not be\nbroken. \"I will never break my covenant with you.\"[594] \"The Lord will\nnot cast off his people, neither will he forsake his inheritance.\"[595]\nHe will give grace to cleave to it continually. \"I will make an\neverlasting covenant with them, that I will not turn away from them to\ndo them good; but I will put my fear in their hearts, that they shall\nnot depart from me.\"[596] Believers were given to Christ, and therefore\nthey cannot be lost. \"And I give unto them eternal life; and they shall\nnever perish, neither shall any man pluck them out of my hand. My\nFather, which gave them me, is greater than all; and no man is able to\npluck them out of my Father's hand.\"[597] Trusting in him, therefore,\nhis people rejoice to say, \"Nevertheless the foundation of God standeth\nsure, having this seal, The Lord knoweth them that are his.\"[598]\n\nAnd eternal life. This consummation unspeakable is indissolubly\nconnected with the purpose of God, and the believer's exercises of\nadhering to the Covenant. On the promise of eternal life the heirs of it\nlay hold in Covenanting; and to this they were chosen. They cleave to\nthe covenant as an Everlasting Covenant, well ordered in all things and\nsure: that is all their salvation, and all their desire. And to that\nfinal salvation they were chosen. \"Whom he did predestinate, them he\nalso called: and whom he called, them he also justified: and whom he\njustified, them he also glorified.\"[599] Who can describe that life? and\nwho can sufficiently tell of the grace of Him who hath secured it to\nmen? And who should not feel amazed at the backwardness of sinners to\nprepare for it--so free and beneficently offered? Truly the glory of God\nis great in his salvation! The redeemed through eternity will find the\nglad work of declaring that glory undone. Would that sinners now, by\naccepting of the great salvation, would begin here, and finally be\nprepared to celebrate with all others of their race redeemed to God,\nthat glory!\n\nIn conclusion. As in every case the purposes of God harmonize with his\nprecepts, so the manifestation of those in reference to the keeping his\nCovenant, unites with express injunctions of his law in urging to\ndischarge that duty. The law of God conspires with his revealed purposes\nto lead the sinner to obedience; and his purposes revealed illustrate\nthe import of his law. Both consist with his nature. What in his\nprovidence accords with both, at once acknowledges the high claim which\nhe has upon the willing exertions of men to serve him, and his right to\nappoint, independently of a specified statute, what shall be carried\ninto effect. The law of God is the rule according to which men act; and\nthat is illustrated by his purposes revealed. His purpose is the rule\naccording to which he acts, and that is consistent with his law.\nAccompanied by the sanction of both, Covenanting is revealed; and not\nless than as dictated in his law, it appears, as according to his\npurpose, an Ordinance of God.\n\nFOOTNOTES:\n\n[479] Ps. xcv. 3-7.\n\n[480] Is. xlv. 16-18.\n\n[481] Prov. viii. 22, 23. 27-31.\n\n[482] Ps. xxxvii. 11.\n\n[483] Job v. 19-24.\n\n[484] 2 Chron. xxxiii. 8.\n\n[485] Hos. ii. 16-23.\n\n[486] Jer. v. 22.\n\n[487] Ps. lxxviii. 5.\n\n[488] 2 Sam. xxiii. 5.\n\n[489] Gen. ix. 17.\n\n[490] Job xxii. 28.\n\n[491] Prov. xix. 21.\n\n[492] Is. xxviii. 15, 16, 17, 18, 29.\n\n[493] Is. xiv. 24.\n\n[494] Ps. cxi. 9.\n\n[495] Ps. cxxxiii. 3.\n\n[496] Ps. lxviii. 28.\n\n[497] Ps. xxxiii. 8, 9, 11, 12.\n\n[498] Ps. cxix. 152.\n\n[499] Jer. xxxiii. 20, 21, 25. 26.\n\n[500] Job xxviii. 12, 23, 26-28.\n\n[501] Deut. vi. 13.\n\n[502] Is. xliii. 6, 7. 21.\n\n[503] Is. xliv. 21.\n\n[504] Is. xxxvii. 26.\n\n[505] Jer. xxxiii.\n\n[506] Jer. xxxiii. 2.\n\n[507] Is. xliv. 2, 5.\n\n[508] Rom. ix. 20-24.\n\n[509] Is. xxix. 16.\n\n[510] Is. xlv. 9.\n\n[511] Is. xxix. 23.\n\n[512] Hos. ii. 16.\n\n[513] Rom. ix. 25, 26.\n\n[514] Jer. l. 4, 5.\n\n[515] Is. x. 20, 21.\n\n[516] Rom. ix. 27.\n\n[517] Is. i. 9; Rom. ix. 29.\n\n[518] Is. xliv. 7.\n\n[519] Is. xlvii. 6.\n\n[520] Is. xliv. 5.\n\n[521] Is. xxiv. 4, 6, 23.\n\n[522] 1 Pet. ii. 7, 8, 5, 6, 9, 10.\n\n[523] Rev. xxi. 27.\n\n[524] Rev. xiii. 8.\n\n[525] Jer. ii. 2, 3.\n\n[526] Is. iv. 3.\n\n[527] Heb. xii. 23, 24, 28.\n\n[528] Deut. vii. 6.\n\n[529] Deut. vi. 13, 14; see also Ezek. xx. 5-7.\n\n[530] Rom. xi. 2-5.\n\n[531] 1 Kings xix. 10.\n\n[532] Deut. vii. 7, 8.\n\n[533] Rom. xi. 7.\n\n[534] Is. xlii. 6.\n\n[535] Acts xiii. 45-48.\n\n[536] Is. xlv. 4; see also Is. xli. 8, 9; and Ps. cv. 6.\n\n[537] Eph. ii. 10, 11-13.\n\n[538] 1 Pet. i. 2.\n\n[539] Is. xliii. 10.\n\n[540] Rom. ix. 11.\n\n[541] Acts ii. 38, 39.\n\n[542] Gal. iii. 8, 9.\n\n[543] Rom. xi. 25-29.\n\n[544] Heb. ix. 15.\n\n[545] Rom. viii. 30.\n\n[546] Is. xlv. 25, 23, 24.\n\n[547] Jer. xxiii. 6-8.\n\n[548] Jer. iv. 2.\n\n[549] Eph. i. 5.\n\n[550] Prov. xxiii. 26.\n\n[551] Exod. iv. 22, 23.\n\n[552] Ps. lxxxix. 3-28.\n\n[553] 2 Sam. vii. 14.\n\n[554] Is. xlv. 4, 23-25, 11.\n\n[555] Hos. xi. 1, 2.\n\n[556] Jer. xxxi. 9; see also ver. 31-37.\n\n[557] Jer. iii. 18, 19.\n\n[558] Jer. iii. 22.\n\n[559] Gal. iii. 26, 29.\n\n[560] 2 Thess. ii. 13.\n\n[561] Exod. xix. 10.\n\n[562] Exod. xxxi. 13.\n\n[563] Zeph. i. 7.\n\n[564] Rom. xv. 15, 16.\n\n[565] Rom. xii. 1.\n\n[566] Heb. xiii. 12, 15, 16.\n\n[567] 1 John v. 10.\n\n[568] Rom. viii. 23.\n\n[569] John xiv. 21, 23.\n\n[570] Ps. xxv. 14.\n\n[571] 1 Thess. i. 4.\n\n[572] Matt. xxv. 34.\n\n[573] Eph. i. 13, 14; see also 2 Cor. i. 22; v. 5.\n\n[574] Phil. i. 29.\n\n[575] Rom. v. 1.\n\n[576] Gal. vi. 15, 16.\n\n[577] Eph. ii. 14.\n\n[578] Rom. xiv. 17.\n\n[579] Ps. lxiii. 11.\n\n[580] Is. lxi. 8-10.\n\n[581] Ps. lxxxvi. 4.\n\n[582] Zech. ii. 10, 11.\n\n[583] 2 Chron. xv. 15.\n\n[584] Is. lvi. 6, 7.\n\n[585] Neh. xii. 43.\n\n[586] Rom. xv. 8, 9, 13.\n\n[587] Is. lxv. 14, 16, 6.\n\n[588] Rom. xi. 5.\n\n[589] 1 Pet. iii. 7.\n\n[590] Mal. iv. 2.\n\n[591] Heb. vi. 17.\n\n[592] 2 Pet. iii. 18.\n\n[593] John xv. 16.\n\n[594] Judg. ii. 1.\n\n[595] Ps. xciv. 14; see also Is. liv. 9, 10.\n\n[596] Jer. xxxii. 40.\n\n[597] John x. 28, 29.\n\n[598] 2 Tim. ii. 19.\n\n[599] Rom. viii. 30.\n\n\n\n\nCHAPTER IX.\n\nCOVENANTING SANCTIONED BY THE DIVINE EXAMPLE.\n\n\nGod's procedure when imitable forms a peculiar argument for duty. That\nis made known for many reasons; among which must stand this,--that it\nmay be observed and followed as an example. That, being perfect, is a\nsafe and necessary pattern to follow. The law of God proclaims what he\nwills men as well as angels to do. The purposes of God show what he has\nresolved to have accomplished. The constitutions of his moral subjects\nintimate that he has provided that his will shall be voluntarily\naccomplished by some of them. His own example presents what must be\nwillingly done. It affords a complete reason for doing what is besides\nvariously urged. The law of God is his will diffused among his moral\nsubjects. His revealed purposes are his determinations to be carried\ninto effect by means, many of which are beyond the sphere of the willing\nendeavours of his creatures. The constitutions of his obedient subjects\nare an instrumentality worthy of the glorious moral character of Him\nwho, though independent of all, acts according to the principles of\neternal rectitude, and who in infinite wisdom can cause immortal beings,\nbound by immutable laws, to act so as freely to perform his holy will.\nHis own example is the direct operation, not of creatures, nor of laws,\nnor of dispositions, but of the I AM himself, as the infinite, eternal,\nand unchangeable Spirit, presented to the creatures of his power, for\ntheir guidance and direction.\n\nI. God himself has entered into Covenant engagements. The dispensations\nof God in Covenant are peculiar to Himself. No change whatever is\nproduced on him when he transacts with his creatures, or on their\nbehalf. His relations to them are constituted wholly by his doings that\naffect them; He himself is immutable in his being and purposes. When he\nacts, he is not moved; when he accepts, no transformation of character\nis produced upon him; any new relation in which he stands comes wholly\nfrom the effect accomplished on the creature. He makes known his will,\nnot as due to the present, but as the same from eternity. He acts in\ncreation and providence; but his creatures alone are affected. He\nbecomes engaged to some of them, not by any alteration being produced\nupon his views or enjoyments, or state or character, but by the\nmanifestation of what he is. He accepts of those as united to\nHim--viewed by them through his grace as possessed of a certain glorious\ncharacter. From eternity his sovereign purposes regarding the salvation\nof man, were, but not by any change in the Trinity, or in the Unity of\nthe Godhead, defined in Covenant.\n\nFirst. The Eternal Three-in-One entered into confederation in the\nCovenant of Redemption. We are warranted from Scripture to receive this\nCovenant as a fact. It might not have been; but according to God's will,\nit was. The purpose of God to save sinners is from eternity. The\ncovenant is due to that. In an order of nature wonderful to contemplate,\nthe former precedes the latter. God willed that the Father should be the\nGod of grace. God willed that the Son should be the Mediator between God\nand men. God willed that the Holy Ghost should dispense his influences\nfor carrying into effect the purposes of mercy. These purposes stand\nfrom eternity--the fruit of the Divine sovereignty--the conscious\nresolutions of the Eternal--the conditions of a sure Covenant. The\nreasons for the fulfilment thereof are the sovereign purposes, and the\npurposes approved of by each person of the adored Godhead, in an\neconomic character.\n\nSecondly. God entered into covenant with man in innocence. The Divine\ncharacter was made known to the gifted immortal. The will of God\nclaiming obedience and the offer of definite good were presented before\nhis mind. He acquiesced, and God was engaged to him and to all his\nposterity in covenant. One ground on which He was to bestow the\nblessings of the Covenant was his own purpose; His making, before his\ncreature, and by and before Himself, a promise to confer it, was,\naccording to the principle of eternal righteousness, the other.\n\nThirdly. God enters into covenant with men in Christ. He says to\nthem,--\"I am the Lord _thy_ God.\"[600] Believers are taken into God's\ncovenant.[601] He made with his people a covenant that shall\nendure.[602] All the promises of God are offers made on HIS part to\nenter into covenant with sinners. \"Now to Abraham and his seed were the\npromises made.\"[603] And, therefore, when these are accepted by men, the\nLord is to them a God in covenant. The Lord hath on some occasions sworn\nto his people, and by his oath _made_ a covenant with them.[604] The\nLord brings sinners into the bond of his covenant,[605] and accordingly\nmakes with them a covenant. And he keeps, and hence he must have\n_entered into_, covenant with his people.\n\nFinally. The Lord Jesus on earth illustrated in his practice the duty of\nCovenanting. In such a manner as none other than God himself could do,\nhe gave it recommendation. Possessed of the nature of man, and being\ntrue God, he Covenanted with men, as the Head of the Church of God\nhimself, and also as a member thereof; and as the Father's servant, in\nCovenanting acknowledged Him. He recognised his disciples as his friends\nand servants; he spake peace to them, and explicitly Covenanting with\nthem, saying, \"Verily, verily, I say unto you,\" to them he made precious\npromises, which he gave them grace to receive.[606] Waiting on the\nordinances of religion at Jerusalem, about the close of the Old\nTestament dispensation, unquestionably along with the people of Israel,\nhe engaged in various exercises of vowing, and especially in the use of\nthe Psalms, so full of holy vows to God; and after the last supper with\nhis disciples, two of whom, by the Spirit that dwelt in all of them,\nenjoined the exercise of singing these precious compositions,[607]\nsinging a hymn or psalm, he at once sanctioned their use in the worship\nof God, and gave countenance to the devout making of the Covenant\nengagements which they contain. And in those exercises of religion in\nwhich none of his people could hold communion with him, prayer to his\nFather was accompanied with his own recognition of his engagement to\nfulfil his will. The psalm,[608] a part of which, at least, we know he\nrepeated on the Cross, and which is prophetic of his exercises there,\nand his intercessory prayer, contain at least one instance of the making\nor renewing of Covenant engagement on his part, not to be\nforgotten.[609]\n\nII. The Lord, in entering into Covenant, provided an example for\nimitation. By this it is not intended that any are called to engage in\nacts of this nature precisely corresponding with those in which he\nengaged. It would be impossible, as well as impious, for men to imitate\nthe making of the Covenant of Redemption, or of that of Works. Nor is it\nmeant that men, as perfect beings, are to follow the pattern in this\nset by the Most High; but it is to be understood, that in making a\npromise of good in truth and sincerity, and in taking Himself to\nwitness, he is to be imitated by his people in Covenanting, while they\ndepend on grace afforded by himself.\n\nFirst. It is possible for his people, after some manner, to imitate God\nin Covenanting. They cannot imitate him entering into covenant as a\nself-existent, independent Being; nor can they imitate him as in this\nproviding benefits which of himself he can bestow; but in some respects,\nby his grace they may. He holds intercourse with those with whom he\nenters into covenants in truth. His people ought to do so with him. He\nmakes promises. They ought to do so too. He swears by himself. They\nought to swear by him. He swears that He may give assurance of his\nintention. They ought to swear for the same reason. Because of his\nhatred to sin he entered into covenant. They should enter into covenant\nwith him in order to show their hatred to it. He necessarily loves\nhimself, and he loves those with whom he Covenants. By love to him--the\norigin of love to all others, as well as to themselves--they should\nenter into covenant with him. He promises in order that his people may\nhave the security of good. They are called by Covenanting to accept his\npromise, that they may have the security afforded by believing his word.\nIn entering into Covenant, God honours his own character. Imitating him\nin Covenanting all are called, and they ought, to glorify his name.\n\nSecondly. It is desirable to imitate God in Covenanting. He draws near\nto his people; and should they not draw near to him? God is waiting on\nmen to take hold on his covenant. He has entered into covenant with\nothers who sought to imitate Him; He offers to do so with us. He\nwaits,--Infinity waits and draws while waiting,--Excellence waits, and\nwaiting transforms into excellence,--blessings wait, and attract while\nwaiting,--He waits on men. To follow finite good, is to seek good,\nthough limited. To imitate finite excellence, is to aspire at\nexcellence, even though but in part. To take God for an example, is to\nprosecute the course to boundless happiness and honour. Where he walks,\nthere is sin rebuked, evil flees away, and corruption dies; there good\nis seen, a field of duty without limit stretches out, happiness\nimmeasurable begins, and glory eternal opens. It was by his covenant\nthat the scene of heavenly bliss was to be opened to sinners, and\npeopled by them. Taking hold upon it, the unnumbered millions for whom\nit was prepared, in imitation of him, make preparation for it. To follow\nthese would be delightful and honouring; but would be to follow what is\nmerely a copy, and only finite. What is it then to follow the great\nOriginal, the provider of glory, and honour, and immortality, to be\ndispensed to the eternal honour of his character,--God himself!\n\nFinally. It is a duty to imitate God in Covenanting. The act of swearing\nby the name of God is holy. The performance of it is inculcated in the\ndecalogue. Swearing on the part of the Most High is a manifestation of\nHis holiness. Swearing on the part of men is at once an imitating of\nHim, and a holy service. When men endeavour to discharge the duties of\nthe ten commandments, they are exercised to holiness, and acting in\nimitation of Him who only is holy. And accordingly these commandments\nare injunctions to imitate God. Enjoining therefore the duty of\nCovenanting, they inculcate that as an imitation of Him--swearing by\nhimself. Again, even as the exercise of keeping the Sabbath is enforced\nby the Divine example, so is that of entering into Covenant with God.\nIn the fourth commandment, the former duty is explicitly enjoined on\nthat ground. \"For in six days the Lord made heaven and earth, the sea,\nand all that in them is, and rested the seventh day: wherefore the Lord\nblessed the Sabbath-day, and hallowed it.\"[610] And although the\nobservance of no other of the ten precepts is in the like manner\ncommanded in them, they may all be viewed as declared obligatory,\nbecause of the example of God, an illustration of which is presented in\nthis. The Lord set an example in the keeping of the Sabbath, and\ntherefore men are called to keep it. But to the knowledge of his\ncreatures, he acts according to the principles of the other\ncommandments, and for the same reason that his example in resting on the\nSabbath is to be followed, is his regard to the other dictates of his\nlaw to be made use of as furnishing examples of what to us is duty. He\nhas made, and he makes and keeps Covenant engagements: and as his\nkeeping of the Sabbath is a reason why his creatures are commanded to\nsanctify it, so his engaging in covenant is a ground on which they are\ncalled to the duty of vowing and swearing to him. But, besides, the\nexercise along with others, is unequivocally inculcated from the Divine\nexample. The Lord said unto Moses, \"Speak unto all the congregation of\nthe children of Israel, and say unto them, Ye shall be holy: for I the\nLord your God am holy.\"[611] To be holy, is to obey the Divine law in\nall its parts. The Lord is known to be holy, because he acts according\nto the principles of that law. To Covenant, therefore, is to do a part\nof the duty commanded in the words, \"Ye shall be holy;\" and to do so for\nthe reason, \"I, the Lord your God, am holy,\" is to engage in it\naccording to his commands, because he has entered, and because he does\nenter, into covenant. Moreover, this duty would seem to be emphatically\ntaught in the words--\"Let us hold fast the profession of our faith\nwithout wavering; (for he is faithful that promised.)\"[612] The holding\nfast of the profession of faith implies the making of it; and both are\ntherefore urged on the ground of the faithfulness of Him that promised;\nand He is introduced here as faithful, not merely in order that his\npeople might depend upon him for the good offered, but as presenting to\nthem an example according to which all should make and keep engagements\nto their brethren and to Him. And finally, this is shown to be incumbent\nby declarations leading to the imitation of the Redeemer. He Himself\nsays, in one of these--\"If any man serve me, let him follow me.\"[613]\nThe believer cannot follow Him to imitate him, as a Mediator obeying and\ndying for others. He cannot so follow him as acting in the nature of\nsinless man, or as the living and true God. He cannot so follow him,\nteaching by his Holy Spirit to all nations the way of life and peace. He\ncannot so follow him as a Priest before the throne on high, making\nintercession for sinners. He cannot so follow him in the putting forth\nof almighty power for the conversion and edification of his people. He\ncannot so follow him to the throne of the universe, to rule over all\nthings for the glory of God and the good of his people. But in many\nrespects, he is required, nay in these words he is enjoined, to follow\nhim. In general, in the discharge of all duty, he is called to follow\nhim. In particular, to follow him in regarding all the ordinances of\nreligion--unfolding a covenant relation to God;--in acknowledging a\nheavenly Father, as a child in covenant alone could do;--and in making a\nsolemn confession of the truth of God, saying with him, though in\ncircumstances infinitely humbler, \"To this end was I born, and for this\ncause came I into the world, that I should bear witness unto the\ntruth.\"[614] His people, were he to bid them, would follow him to prison\nand to death. And will they not habitually follow him--who confessed his\nown Divine character, to confess that He is Lord, to the glory of God\nthe Father?[615] Hence, in conclusion,\n\nFirst. How important the exercise of following the Divine example in\nCovenanting! It gives a peculiar elevation to the mind. We are called to\nduty for the advancement of God's glory, and for our own advantage. And\nwhen we contemplate aright the exercise as sanctioned by the procedure\nof God, how distinctly are these brought before us! Was it not for the\nadvantage of men that God entered into covenant from the days of\neternity? that he entered into covenant with man in innocence? that he\nentered into covenant with so many of our fallen race?--and will it not\nbe for this that He will yet enter into covenant with unnumbered\nmillions to come? And as God thus sought the advantage of sinners, will\nthey not in imitation of him seek it too? But higher still, was it not\nfor his own glory that God revealed himself as a God in Covenant? Was it\nnot that he might make known what inherently belonged to Him, and even\nthe manifestation of which could not add to his essential greatness? Was\nit not that he might teach his creatures gifted by his bounty while in\nthe enjoyment of good to rise above themselves, so as to give scope to\nthe manifestation of excellence, lovely because of itself, and not less\nlovely because of its tendency to attract others to be transformed into\nthe unfading image of its own loveliness? How then ought all to be drawn\nby imitating God in this, to the manifestation of the excellence of the\ntruth, that sinners may behold it, and being enabled to lay hold upon\nit, may drink of that fountain of delight to which it may lead, and\nwhich to eternity, though drawn upon by each of the redeemed, will\nremain alike unfailing and satisfying to all? And how ought all thus to\nendeavour to manifest that excellence which creatures were brought into\nexistence to contemplate, were appointed as means to lead each other to\nexamine, and which was to be displayed, not merely for ages, but that\nholy beings might be brought, if not in their natures, at least in their\nconceptions, to think in some small measure adequately of God, to\neternity!\n\nBut again, and finally. To follow the example of God in Covenanting, is\nobligatory through life, and in all ages. The Lord sware in order to\ngive men an assurance of the immutability of his purposes of mercy. \"For\nwhen God made promise to Abraham, because he could swear by no greater,\nhe sware by himself.\"... \"Wherein God, willing more abundantly to show\nunto the heirs of promise the immutability of his counsel, confirmed it\nby an oath; that by two immutable things, in which it is was impossible\nfor God to lie, we might have a strong consolation, who have fled for\nrefuge to lay hold on the hope set before us.\"[616] And in order that\nmen may arrive at the assurance of hope, they ought to have recourse to\nthe use of this, as well as every other means of grace. The man who\nattempts prayer but once, does not give complete evidence of possessing\nthe spirit of prayer; in order to show this, he must pray habitually.\nThe individual who attempts to hope, must repeatedly have recourse to\nthe exercise, before he have pleasing evidence of the existence within\nhim of the hope that maketh not ashamed. Those who would be assured of\nthe love of God being shed abroad in their hearts, must have it in\nhabitual exercise within them; and those who would have the comforting\nevidence of their being in covenant with God, must feel themselves drawn\nby his example, frequently to acknowledge themselves as devoted to him.\nIt is self-evident, that every time that the people of God take hold on\nhis Covenant, he, after some manner, makes a covenant with them. Every\nact of Covenanting, therefore, on the part of the saints of God, and\nespecially on the part of the believer himself, affords an instance of\nthe Divine example inviting him again to the duty. And since the\nCovenant of God from eternity, anticipated all the engagements of time,\nto these believers are drawn by the ever-memorable example presented by\nthat. But the example of God in former ages, also extends to all\nsucceeding times. The covenant which he made with Abraham, was to\ninclude men in the later as well as former ages. And if the swearing of\nan oath then, by the Lord himself, was to be imitated by his people\nunder any dispensation, it was to be, therefore, imitated during the\nlast. And even as the covenant with Abraham, the Everlasting\nCovenant--the origin of that, afforded the giving of the oath of God as\nan example to be followed throughout the whole lapse of time, even until\nthose who were given to the Son should be brought by him to that\nglorious inheritance to which they were chosen.\n\nFOOTNOTES:\n\n[600] Exod. xx. 2.\n\n[601] Gen. xvii. 2.\n\n[602] 2 Sam. xxiii. 5.\n\n[603] Gal. iii. 16; see also ver. 15, 17\n\n[604] Luke i. 72, 73.\n\n[605] Ezek. xx. 37.\n\n[606] John xvi. 23, 24.\n\n[607] Eph. v. 19. James v. 13.\n\n[608] Ps. xxii; see ver. 22.\n\n[609] John xvii. 26.\n\n[610] Exod. xx. 11.\n\n[611] Lev. xix. 2.\n\n[612] Heb. x. 23.\n\n[613] John xii. 26.\n\n[614] John xviii. 37.\n\n[615] Phil. ii. 11.\n\n[616] Heb. vi. 13, 17, 18.\n\n\n\n\nCHAPTER X.\n\nCOVENANTING A PRIVILEGE OF BELIEVERS.\n\n\nWhatever attainment is made by any as distinguished from the wicked, or\nwhatever gracious benefit is enjoyed, is a spiritual privilege. Adoption\ninto the family of God is of this character. \"He came unto his own, and\nhis own received him not. But as many as received him, to them gave he\npower (margin, or, _the right_; or, _privilege_) to become the sons of\nGod, even to them that believe on his name.\"[617] And every co-ordinate\nbenefit is essentially so likewise. The evidence besides, that\nCovenanting is a good to which believers, through the grace of God, are\nentitled, is abundant.\n\nFirst. Believers Covenanting are a people near to God. To be near to\nGod, is to have special privilege. \"He also exalteth the horn of his\npeople, the praise of all his saints, even of the children of Israel, a\npeople near unto him. Praise ye the Lord.\"[618] Those who honour him\nwill God honour.[619] But with the lip, and consequently in Covenanting\nas well as otherwise, such draw near to honour him. It is the hypocrisy\nof the Jews, who insincerely attempted this becoming service, that is\nchallenged in the words,--\"This people draw near me with their mouth,\nand with their lips do honour me, but have removed their heart far from\nme, and their fear toward me is taught by the precept of men.\"[620]\nWhile, therefore, He sets before the wicked their sin, he honours his\nown, or recognises them as gifted with privilege while they draw near\nto him in the duty. To engage in the idolatry of the ancient heathen, or\notherwise to fail to recognise God as a God in covenant, was to be far\nfrom him; while to draw near to him, and, consequently, to acknowledge\nhim in vowing to him or otherwise, was good for his saints.[621] Some,\nas examples of all who were uninterested in the Covenant of God, are\nrepresented as destitute of what are accounted the privileges of the\ncovenant children; while the attainments of those after their\nconversion, and which, by being put in contrast with what appertained to\nthem in their former state, must be viewed as spiritual privileges, are\nrepresented as consisting in this,--that they were made nigh by the\nblood of Christ. \"Ye were without Christ, being aliens from the\ncommonwealth of Israel, and strangers from the covenants of promise,\nhaving no hope, and without God in the world: but now, in Christ Jesus,\nye who sometimes were far off, are made nigh by the blood of\nChrist.\"[622] And, by an apostle, encouragement to enter into the\nholiest by the blood of Jesus, at once a duty including that of\nCovenanting, and certainly a privilege, is given in the language--\"Let\nus _draw near_ with a true heart, in full assurance of faith.\"[623]\n\nSecondly. These Covenanting are in the gracious presence of God. The\nwant of this on the part of the wicked being a curse, the enjoyment of\nit by the righteous is a privilege. Cain went out from the presence of\nthe Lord, or ceased to attend to the institutions of religion, and thus\nmanifested that he had neither enjoyed nor valued the presence of God\nreconciled to him. By suffering them to be removed by the Babylonians\nfrom their own land, and, consequently, from the ordinances of his grace\ndispensed in his temple, the Lord cast out the wicked of Jerusalem and\nJudah from his presence,[624] or deprived them of those opportunities of\nenjoying his gracious presence which they had not improved. To his\npeople among the heathen, even though deprived of the public ordinances\nof Zion, He himself proved a sanctuary.[625] Moses received from the\nLord, on behalf of Israel, the encouragement, \"My presence shall go with\nthee, and I will give thee rest.\"[626] The promise must, therefore, have\nbeen fulfilled to them throughout their whole journey to Canaan, and\nespecially when about its termination they entered into covenant with\nHim. The agitation of the earth and heavens, when the Lord came down\nupon Mount Sinai, was a striking intimation that Israel there enjoyed\nthe presence of God.[627] The covenant blessing of peace was to be\nbestowed, and, consequently, accepted in his gracious presence. \"The\nLord bless thee, and keep thee; the Lord make his face shine upon thee,\nand be gracious unto thee; the Lord lift up his countenance upon thee,\nand give thee peace.\"[628] Yea, the upright shall come into his\npresence, confessing his name, and shall continue to enjoy his favouring\nregard. \"Let us come before his presence with thanksgiving\n(_confession_).\"[629] \"Surely the righteous shall give thanks\n(_confess_) unto thy name: the upright shall dwell in thy\npresence.\"[630]\n\nThirdly. These Covenanting, see God. As he is in his essential\ncharacter, no man hath seen God at any time. Even of the Redeemer\nhimself as God, it is said, \"Who only hath immortality, dwelling in the\nlight which no man can approach unto; whom no man hath seen, nor can\nsee.\"[631] It would appear to have been some such manifestation of\nGod--altogether incompatible with the capacities of a creature, that\nwas denied to Moses when the Lord said to him, \"Thou canst not see my\nface; for there shall no man see me, and live.\"[632] Yet, as Moses,\nthough he did not see the glory of God according to his desire, enjoyed\nthe gracious presence of God, all his people receive the light of the\nknowledge of the glory of God in the face of Jesus Christ.[633] By\nfaith, in this manner, both before and after his incarnation, God was to\nbe seen in Christ, and especially on occasions of solemn Covenanting. It\nis the blessedness of the pure in heart, that they shall see God.\nInviting sinners to come unto him, and even formally to take hold upon\nhis covenant, the Lord utters the command, \"Look unto me, and be ye\nsaved, all the ends of the earth; for I am God, and there is none\nelse.\"[634] And lifting up their hand, and their heart, and their eyes\nto him, his people obey. From a verb ([Hebrew: chazoh]) that signifies\n_to see_, come two nouns, one of which ([Hebrew: chozeh]) signifies, _a\nprophet_ and _a covenant_, and the other, ([Hebrew: chazuth]) as we have\nseen,[635] _a vision_, or _a revelation_, and _a covenant_.[636] Hence,\na covenant with God, in a sense far higher than what is applicable to an\nagreement with mere men, is made in receiving a revelation of his will,\nor seeing him in such a manner as is competent to his people. The\n\"cherubim\" of the Old Testament, and the \"four living creatures\" of the\nNew,[637]--the one representing the ministers of religion in both\nperiods, the other symbolizing the ministers of the gospel in the\nlatter, are both represented as full of eyes. Thus described, they\nresemble the prophets of old, denominated \"seers.\" The many eyes\nascribed to them may point out the enlarged capacities which they should\nhave for apprehending Divine things, as well as for rightly observing\nthe dispensations of Providence, in order that they might teach the\npeople. But from the prophets, and rulers, and seers, who were\nunfaithful, being represented as having had their eyes closed, and the\npeople to whom a vision or covenant was addressed, being exhibited as\nunable to read it,[638] and from those who were guilty of idolatry being\nspoken of as blind,[639] it would appear that both the ministers of\nGod's sanctuary and his other people, under the former dispensation,\nwhen they drew near to Him in Covenanting, enjoyed a privilege of which\nthe gift of seeing was an emblem. And from the \"four living creatures\"\nand the \"elders\"--the one full of eyes, and the other also capable of\ncontemplating the Lamb as slain, around the throne, saying, \"Thou hast\nmade us unto our God kings and priests\"--,[640] it would appear that the\nlater saints in the house of God on earth were to engage in the exercise\nof taking hold on his Covenant, and as his saints of old, there to enjoy\nthe vision of God as a privilege. Yea, even to the Gentiles, enabled to\napprehend Christ as given for a light to them, it will be vouchsafed as\na privilege to attend to this. \"I the Lord have called thee in\nrighteousness, and will hold thine hand, and will keep thee, and give\nthee for a covenant of the people, for a light of the Gentiles.\"[641]\n\nFourthly. These Covenanting, know God, and are known of him. The\nheathen, worshipping idols, are represented as not knowing God. \"Howbeit\nthen, when ye knew not God, ye did service unto them which by nature are\nno gods.\" And some from among them who had made an insincere profession\nof religion, are reproved for turning from services which, if rightly\nengaged in, would have been discharged by them in such a manner as to\nshow that they knew God, but which they had never properly performed.\n\"But now, after that ye have known God, or rather are known of God, how\nturn ye again to the weak and beggarly elements, whereunto ye desire\nagain to be in bondage?\"[642] To know God is, in reality, by faith to\nsee God. As He promised to make himself known in a vision,[643] so he\nwill give his people to know him in acceding to his Covenant. \"The\nsecret of the Lord is with them that fear him; and he will shew them his\ncovenant.\"[644] The privilege thus described implies in it a knowledge\nof the gracious promise of God's covenant, and consequently, of the\nglory of his character, wrought in them by his Spirit. And those who\nwill enjoy it are those who fear him, and consequently, who will\nrecognise Him as their God. Hence it is that the expressions \"to\nCovenant,\" and \"to know God,\" may often be put, the one for the other.\nEncouraging his son to cleave to the Lord in covenant, David said,--\"And\nthou Solomon, my son, know thou the God of thy father, and serve him\nwith a perfect heart, and with a willing mind.\"[645] The Egyptians,\ndescribed as to enter into Covenant with God, it is prophesied, will\nknow him. And hence, all brought to acknowledge him in this manner are\ntruly blessed. \"This is life eternal, that they might know thee, the\nonly true God, and Jesus Christ, whom thou hast sent.\"[646]\n\nFifthly. To these Covenanting, the Lord is favourable. He extends to\nthem the light of his countenance. \"Offer the sacrifices of\nrighteousness; and put your trust in the Lord. There be many that say,\nWho will show us any good? Lord, lift thou up the light of thy\ncountenance upon us.\"[647] And He accepts them. \"I have not spoken in\nsecret, in a dark place of the earth: I said not unto the seed of\nJacob, Seek ye me in vain.\"[648]\n\nSixthly. These Covenanting, enjoy communion with God. The wicked do not\nuse the name of God, in swearing by him, with acceptance;[649] but his\npeople do.[650] And then the Lord speaks to them. \"I am with you, saith\nthe Lord of hosts: according to the word that I covenanted with you when\nye came out of Egypt, so my Spirit remaineth among you; fear ye\nnot.\"[651] The Lord dwells among his people continually;[652] and hence,\nHe is among them when they engage in vowing and swearing to Him; and in\nthe language of prophecy, new manifestations of his favour to his people\nare introduced under the representation of the Lord returning to them\nwhile performing the duty. \"Sing and rejoice, O daughter of Zion: for,\nlo, I come, and I will dwell in the midst of thee, saith the Lord. And\nmany nations shall be joined to the Lord in that day, and shall be my\npeople: and I will dwell in the midst of thee.\"[653] Entering into\ncovenant with him, they feast before him. The dispensation of all the\nordinances of religion is represented as a feast; and not less than of\nany other of them is that of Covenanting. A feast is a token of\nfriendship. Special solemnities among the people of Israel were\ndesignated feasts. Covenanting with God sometimes entered into the\nreligious exercises performed at these. The blessings of salvation are\noffered as the rich provision of a sumptuous feast, provided and given,\nby the Lord himself. And the reception of them in this exercise belongs\nto the privilege of those accepted, before him. \"And in this mountain\nshall the Lord of hosts make unto all people a feast of fat things, a\nfeast of wines on the lees, of fat things full of marrow, of wines on\nthe lees well refined.\" \"And it shall be said in that day, Lo, this is\n_our God_; we have waited for him, and he will save us: this is the\nLord: we have waited for him, we will be glad and rejoice in his\nsalvation.\"[654]\n\nFinally. By his love the Lord constrains his people to take hold on his\nCovenant. Because of the love of God, his chosen are called at once to\nduty and privilege. Duty they perform through the influence of his love\nshed abroad in their hearts; and they enjoy privilege by his love\nextending to them. The Lord Jesus said to his disciples, \"If ye love me,\nkeep my commandments.\" The injunction extends to the command regarding\nthe commemoration of his death,--\"This do in remembrance of me.\"[655]\nAnd his people, under the influence of love to him, obey. \"For the love\nof Christ constraineth us; because we thus judge, that if one died for\nall, then were all dead: and that he died for all, that they which live\nshould not henceforth live unto themselves, but unto him which died for\nthem, and rose again.\"[656] But in drawing near to God in the ordinance\nof the Supper, and in other explicit acts of Covenanting, they enjoy the\nmanifestations of his love. \"He brought me to the banqueting house, and\nhis banner over me was love.\"[657] Even as Jonathan, after David and he\nhad entered into a covenant of the Lord, caused David to swear again\nbecause he loved him,[658] the Lord causes his people, whom by his love\nhe had drawn to himself, to swear by his name. \"I have loved thee with\nan everlasting love; therefore with loving-kindness have I drawn\nthee.\"[659] \"I drew them with cords of a man, with bands of love.\"[660]\nHence,\n\nIn conclusion. The observing of the other duties of God's Covenant, as\nwell as the taking hold of it, is a privilege. Whatever is enjoyed in\ncommunion with God is inseparably associated with good to follow. As in\nthe keeping of his commandments there is a great reward, so the\nblessedness of high privilege is enduring. The strength afforded for\nduty is a manifestation that privilege has been enjoyed. And the\nbringing forth of the fruits of righteousness, no less than the high\nenjoyment which fitted for causing them to abound, is a special\nblessing. If it is a privilege to vow to God, it is a privilege to\nobserve the vow. If his mercy is seen in the giving of a heart to make\nit, certainly it is manifest in the granting of spiritual vigour fully\nto perform its promise. If it is a blessedness to commune with Him of\nall that is within the heart, can it be else to realize, throughout the\nwhole period of the performance of engagements solemnly made to him, the\npromise of his Covenant,--\"I will instruct thee and teach thee in the\nway which thou shalt go: I will guide thee with mine eye.\"[661]\n\nFOOTNOTES:\n\n[617] John i. 11, 12.\n\n[618] Ps. cxlviii. 14.\n\n[619] 1 Sam. ii. 30; see also John xii. 26.\n\n[620] Is. xxix. 13.\n\n[621] Ps. lxxiii. 27, 28.\n\n[622] Eph. ii. 12, 13.\n\n[623] Heb. x. 22; see also ver. 19, 23.\n\n[624] 2 Kings xxiv. 20.\n\n[625] Is. viii. 14.\n\n[626] Exod. xxxiii. 14.\n\n[627] Ps. lxviii. 8.\n\n[628] Num. vi. 24-26.\n\n[629] Ps. xcv. 2.\n\n[630] Ps. cxl. 13.\n\n[631] 1 Tim. vi. 16\n\n[632] Exod. xxxiii. 20.\n\n[633] 2 Cor. iv. 6.\n\n[634] Is. xlv. 22; see also ver. 23, 24.\n\n[635] Page 222.\n\n[636] The former occurs in the original of Is. xxviii. 15, and the\nlatter in that of Is. xxxviii. 18.\n\n[637] Ezek. x. 13; and Rev. iv. 8.\n\n[638] Is. xxix. 10-12.\n\n[639] Is. xlii. 17, 18.\n\n[640] Rev. v. 10.\n\n[641] Is. xlii. 6.\n\n[642] Gal. iv. 8, 9.\n\n[643] Num. xii. 6.\n\n[644] Ps. xxv. 14.\n\n[645] 1 Chron. xxviii. 9.\n\n[646] John xvii. 3.\n\n[647] Ps. iv. 5, 6.\n\n[648] Is. xlv. 19; see also Rom. xii. 1; xv. 16.\n\n[649] Jer. xliv. 26.\n\n[650] Jer. iv. 2.\n\n[651] Hag. ii. 5.\n\n[652] Ps. cxxxii. 14.\n\n[653] Zech. ii. 10, 11.\n\n[654] Is. xxv. 6, 9; see also ver. 7, 8.\n\n[655] 1 Cor. xi. 24, 25.\n\n[656] 2 Cor. v. 14, 15.\n\n[657] Song ii. 4.\n\n[658] 1 Sam. xx. 17; see also ver. 16.\n\n[659] Jer. xxxi. 3.\n\n[660] Hos. xi. 4.--Cords and bands here correspond to the bond of the\nCovenant.\n\n[661] Ps. xxxii. 8.\n\n\n\n\nCHAPTER XI.\n\nCOVENANTING ENFORCED BY THE GRANT OF COVENANT SIGNS AND SEALS.\n\n\nTo declare emphatically that the people of God are a covenant people,\nvarious signs were in sovereignty vouchsafed. The lights in the\nfirmament of heaven were appointed to be for signs, affording direction\nto the mariner, the husbandman, and others. Miracles wrought on\nmemorable occasions, were constituted signs or tokens of God's universal\ngovernment. The gracious grant of covenant signs was made in order to\nproclaim the truth of the existence of God's covenant with his people,\nto urge the performance of its duties, and to unfold its blessings. Of\nthese signs, some coeval with each one in covenant, and many enduring\nlike the covenant itself, even for ever, all declaring that some are in\ncovenant with God, and that others will yet also be so in covenant,\nenforce not less than all other duties, yea, especially enforce the duty\nof Covenanting itself. A token deemed necessary to a covenant was\nsometimes freely given: at other times it was requested. Jonathan, in\ntoken of his covenant with David, \"stripped himself of the robe that was\nupon him, and gave it to David, and his garments, even to his sword, and\nto his bow, and to his girdle.\" Rahab said to the spies from the camp of\nIsrael, \"Now therefore I pray you, swear unto me by the Lord, since I\nhave shewed you kindness, that ye will also shew kindness unto my\nfather's house, and give me a true token.\" For all in covenant with God,\nwithout their entreaty, have tokens been provided. None attempted to ask\nthem in the depth, or in the height above. The Lord himself of his own\ngood pleasure bestowed them. And, first,\n\nThe rainbow. \"God said, This is the token of the covenant which I make\nbetween me and you, and every living creature that is with you, for\nperpetual generations: I do set my bow in the cloud, and it shall be for\na token of a covenant between me and the earth. And it shall come to\npass, when I bring a cloud over the earth, that the bow shall be seen in\nthe cloud: and I will remember my covenant which is between me and you,\nand every living creature of all flesh; and the waters shall no more\nbecome a flood to destroy all flesh.\"[662] In the provision, here\nannounced simply as an appointment of providence, all flesh is\ninterested. Noah and his family were interested in the good promised, as\na covenant blessing. With Noah the Lord had established his covenant\nbefore the flood. \"And, behold I, even I, do bring a flood of waters\nupon the earth, to destroy all flesh wherein is the breath of life from\nunder heaven; and every thing that is in the earth shall die. But with\nthee will I establish my covenant.\"[663] For the benefit of the human\nfamily were given the following instructions:--\"And thou shalt come into\nthe ark, thou, and thy sons, and thy wife, and thy sons' wives with\nthee. And of every living thing of all flesh, two of every sort shalt\nthou bring into the ark, to keep them alive with thee; they shall be\nmale and female. Of fowls after their kind, and of cattle after their\nkind; of every creeping thing of the earth after his kind; two of every\nsort shall come unto thee, to keep them alive. And take thou unto thee\nof all food that is eaten, and thou shalt gather it to thee; and it\nshall be food for thee and for them.\"[664] After the flood, by the\nmandate of heaven, had retired, and left them in possession of the first\nfruits of the gracious federal grant made to him, \"Noah builded an\naltar unto the Lord, and took of every clean beast, and of every clean\nfowl, and offered burnt-offerings upon the altar. And the Lord smelled a\nsweet savour: and the Lord said in his heart, I will not again curse the\nground any more for man's sake; for the imagination of man's heart is\nevil from his youth: neither will I again smite any more every thing\nliving, as I have done. While the earth remaineth, seed-time and\nharvest, and cold and heat, and summer and winter, and day and night,\nshall not cease.\"[665] And having blessed Noah and his sons, and made\nsundry new grants to them, he again declared, \"I will establish my\ncovenant with you,\"[666] and gave his announcement of the bow in the\ncloud as its appointed sign. To mankind alone, of all flesh, that could\nprove a token. For their encouragement alone it was provided. As if God\nhad taken sure means that his promise should be fulfilled, he uses the\nlanguage, \"And the bow shall be in the cloud; and I will look upon it,\nthat I may remember the everlasting covenant between God and every\nliving creature of all flesh that is upon the earth.\"[667] The promise\nis comprehensive. That a race of living creatures under the dominion of\nman, and for his advantage, should be continued throughout all\ntime,--that the family of man, unvisited by the waters of another flood,\nshould increase during succeeding ages, it implied: and included that a\npeople in covenant with God should be raised up and preserved; grace to\nperform the duties of his covenant be granted; and the acceptance of\ntheir most solemn services, while they should present offerings of\nrighteousness, be afforded to them.\n\nBefore the deluge, \"God saw that the wickedness of man was great in the\nearth, and that every imagination of the thoughts of his heart was only\nevil continually.\"[668] The term in the original, which is here rendered\nimagination, meaning not merely the conceptions of the mind, but also\nthe purposes and desires of the heart, points out the human race\nswallowed up by the flood's destructive waters, as unpossessed of the\nwilling mind of God's covenant people. As sustaining the character of\nenemies unto him, they are represented to have said unto God, \"Depart\nfrom us.\"[669] The billows of Divine wrath threaten all in their\ncondition. Contrasted with the state of all such was that of Noah, who\nis described as a just, or justified man, and perfect in his\ngenerations, or, in his generations attained to holiness in measure, and\nto covenant peace. To all such as he was, the bow in the clouds is a\npleasing and encouraging sign. That that sign may prove so to all, all\nare thus enjoined,--\"Acquaint now thyself with him\"--with God--\"and be\nat peace: thereby good shall come unto thee.\"[670]\n\nThat the end of this sign might not be forgotten or overlooked, is the\noccasion of its appointment thus celebrated by the Psalmist in a tribute\nof praise:--\"Who laid the foundations of the earth, that it should not\nbe removed for ever. Thou coveredst it with the deep as with a garment:\nthe waters stood above the mountains. At thy rebuke they fled; at the\nvoice of thy thunder they hasted away. They go up by the mountains; they\ngo down by the valleys unto the place which thou hast founded for them.\nThou has set a bound that they may not pass over; that they turn not\nagain to cover the earth.\"[671] By a reference to the promise given when\nthis sign was appointed, and which it was designed in every season to\nbring again into view, is the sin of idolatry--a breach of covenant with\nGod--thus condemned:--\"Fear ye not me? saith the Lord: will ye not\ntremble at my presence, which have placed the sand for the bound of the\nsea, by a perpetual decree, that it cannot pass it; and though the waves\nthereof toss themselves, yet can they not prevail; though they roar, yet\ncan they not pass over it. But this people hath a revolting and a\nrebellious heart; they are revolted and gone. Neither say they in their\nheart, Let us now fear the Lord our God, that giveth rain, both the\nformer and the latter, in his season: he reserveth unto us the appointed\nweeks of the harvest.\" The practices of the people so addressed are also\nthus described,--\"Though they say, The Lord liveth; surely they swear\nfalsely.\" \"Thy children have forsaken me, and sworn by them that are no\ngods.\" And their consequent privations are in like manner introduced.\n\"Your iniquities have turned away these things, and your sins have\nwithholden good things from you.\"[672]\n\nThat this token was to designate the continuance of a covenant, the\nblessings of which were not merely temporal, but spiritual and eternal\ntoo, and whose duties--incumbent on those who surround the altar of God\nand swear by his name, should still be performed, we are taught by his\nown words,--\"This is as the waters of Noah unto me: for as I have sworn\nthat the waters of Noah should no more go over the earth; so have I\nsworn that I would not be wroth with thee, nor rebuke thee. For the\nmountains shall depart, and the hills be removed; but my kindness shall\nnot depart from thee, neither shall the covenant of my peace be removed,\nsaith the Lord that hath mercy on thee.\"[673]\n\nTo encourage the prophet Ezekiel in discharging the duties of his\nmission to the house of Israel, and also that many to whom his messages\nshould be addressed might receive them, this sign, in vision, was\npresented before him. To expostulate with the rebellious house of\nIsrael he was sent. The privileges enjoyed by that people he was called,\nin these terms, to describe, \"Yea, I sware unto thee, and entered into a\ncovenant with thee, saith the Lord God, and thou becamest mine;\" and for\ntheir apostacy, to deliver to them the warning, \"Thus saith the Lord\nGod, I will even deal with thee as thou hast done, which hast despised\nthe oath in breaking the covenant.\"[674] He had been commanded to utter\nthe corresponding denunciation, \"But as for them whose heart walketh\nafter the heart of their detestable things and their abominations, I\nwill recompense their way upon their own heads, saith the Lord\nGod.\"[675] But he had also been charged with the promise, \"I will give\nthem one heart, and I will put a new spirit within you; and I will take\nthe stony heart out of their flesh, and will give them an heart of\nflesh; that they may walk in my statutes, and keep mine ordinances, and\ndo them: and they shall be my people, and I will be their God;\"[676] and\nwas enjoined to give the prediction, \"Nevertheless, I will remember my\ncovenant with thee in the days of thy youth, and I will establish unto\nthee an everlasting covenant.\"[677] But the glory of the God of Israel\nmeanwhile had appeared--that glory which was seen by him at first, \"as\nthe appearance of the bow that is in the cloud in the day of rain.\"[678]\nThat his ministry was undertaken by the authority of a God in covenant\nit signified; and announced the certain success which should follow his\nlabours, in the conversion of some to be won by offers of mercy, and\nabiding tokens of reconciliation and peace.\n\nThe prophetic part of the Book of Revelation--unfolding the history of\nthe Church of God, from the days of the apostles till the end of time,\nis introduced by a vision presenting this covenant sign--\"A throne was\nset in heaven, and one sat on the throne. And he that sat was to look\nupon like a jasper and a sardine stone: and there was a rainbow round\nabout the throne, in sight like unto an emerald.\"[679] To the whole\nperiod, therefore, of the Church's later history, that sign was to\napply. The \"four living creatures\"--emblematical of the ministers of the\ngospel, who are also presented in that vision, by this are encouraged to\nexclaim, \"Holy, holy, holy, Lord God Almighty, which was, and is, and is\nto come;\" and by this are they and the four and twenty elders, as a\npeople in covenant with God, led to adore the Lamb, saying, \"Thou art\nworthy to take the book, and to open the seals thereof: for thou wast\nslain, and hast redeemed us to God by thy blood, out of every kindred,\nand tongue, and people, and nation;\" and to seek to be enabled, as a\nrace wholly devoted to God, truly to say, \"Thou hast made us unto our\nGod kings and priests: and we shall reign on the earth.\"[680]\n\nAnd, finally, before the witnesses for Jesus, ordained to witness a good\nconfession, and in opposition to ignorance and sin in the world, to\nabide by, yea even to renew, their confession and wonted vows, made by\nall the solemnity of an oath, the same sign is presented. The promise is\nmade, \"And I will give power unto my two witnesses, and they shall\nprophesy a thousand two hundred and threescore days, clothed in\nsackcloth.\"[681] The work committed to these witnesses was arduous. Nor\nwas the finishing of their testimony, in the eyes of the world,\nenviable. But manifestly great was to be their gracious reward, when\nthey should ascend up to heaven in a cloud, and their enemies behold\nthem. The duty to which they were called, and their high enjoyments to\nfollow, the little book which John was commanded to eat, contained. It\nappeared open in the hand of that mighty angel--the angel Jehovah--come\ndown from heaven, whose face was as it were the sun, and his feet as\npillars of fire. To assure his servants of the stability of his\ncovenant, through which is dispensed his all-sufficient grace, and to\nprompt them faithfully to perform their high duties, in vision he was\nseen clothed with a cloud, and with a rainbow upon his head.[682]\n\nBeauteous is the bow in the cloud in the day of rain. More beauteous\nthan what is simply material, is it to the mind's eye as a Covenant\nsign. The colours of that bow, unfaded throughout all ages, have\ncontinued; and the security of God's covenant is without change. Though\nthe waters of another flood will not invade the earth, the flood of\nDivine wrath will swallow up the world of the ungodly. None of God's\nCovenant signs stir them up to duty; and as to each Covenant sign they\ncontinue wilfully blind, to them no final sign of good will appear. But\nwhile by them no token of deliverance will be seen, to the righteous,\nthe evidence of God's purpose to deliver them will be complete. And when\nhis enemies, like the men of old time, who, while the flood's\ndestructive waters advanced, may have fled to the mountains for safety,\nwill in vain seek deliverance from Divine wrath, his people,\ncontemplating the evidence of his gracious regard to them, in triumph\nwill acknowledge,--\"Truly in vain is salvation hoped for from the hills,\nand from the multitude of mountains; truly in the Lord our God is the\nsalvation of Israel.\"[683]\n\nBut next was given, the sign of Circumcision. \"This is my covenant,\nwhich ye shall keep, between me and you, and thy seed after thee: every\nman-child among you shall be circumcised. And ye shall circumcise the\nflesh of your foreskin; and it shall be a token of the covenant betwixt\nme and you. And he that is eight days old shall be circumcised among\nyou, every man-child in your generations; he that is born in the house,\nor bought with money of any stranger, which is not of thy seed. He that\nis born in thy house, and he that is bought with thy money, must needs\nbe circumcised: and my covenant shall be in your flesh for an\neverlasting covenant. And the uncircumcised man-child, whose flesh of\nhis foreskin is not circumcised, that soul shall be cut off from his\npeople; he hath broken my covenant.\"[684] This rite, thus described,\nhaving been instituted on the occasion of a renewal of God's covenant\nwith Abraham, signified at least God's acceptance of the patriarch in\nthis service, and the acceptance of all who, when suitably called to it,\nshould, in renewing their engagements to the Most High, imitate his\nexample. And hence obviously, all who should submit to this rite or its\nequivalent, were encouraged thereby to seek privilege, by endeavouring\nindividually and socially to renew their vows to the Lord.\n\nBenefit was to be enjoyed through the reception of this sign. The\nreception of it did not imply the attainment of grace; but as a sign, it\nwas appointed to denote grace received. Abraham \"received the sign of\ncircumcision, a seal of the righteousness of the faith which he had, yet\nbeing uncircumcised.\"[685] To the enjoyment of all other privileges of\nthe visible Church of God, it was introductory and necessary:--\"And when\na stranger shall sojourn with thee, and will keep the passover to the\nLord, let all his males be circumcised, and then let him come near and\nkeep it; and he shall be as one that is born in the land: for no\nuncircumcised person shall eat thereof.\"[686] To the Hebrew people, as\nan inestimable privilege, were committed the oracles of God. \"For what\nnation,\" said Moses to them, \"is there so great, who hath God so nigh\nunto them, as the Lord our God is in all things that we call upon him\nfor? And what nation is there so great, that hath statutes and judgments\nas all this law, which I set before you this day?\"[687] And to them was\ndelivered the command, so indicative of good,--\"Three times in the year\nall thy males shall appear before the Lord God.\"[688] Thus access to all\nthe means of spiritual advantage was secured, and opportunities of being\nfully addressed by the most varied and powerful motives to duty, were\nprovided.\n\nThat the efficiency of this rite as a sign might be most complete,\nattention to it was enjoined under the greatest penalty. And that the\ndesign for which it was given was highly important, would thus appear.\nThe character of the duties incumbent on the Israelites moreover\nillustrate this. Every man that was circumcised was debtor to do the\nwhole law. And till the Mosaic dispensation should come to an end,\nthroughout life his obligation could not decrease. As a member of the\nChurch and nation of Israel, by the solemn Covenant engagements of that\npeople to God, and to one another, he was bound. To fear the Lord, to\nswear by his name, and to perform his vows, was required of him. And to\ntestify to the truth of his profession he bare the sign of God's\ncovenant upon him. When Israel under Joshua, had entered the promised\nland, the use of this sign became peculiarly manifest. \"At that time the\nLord said unto Joshua, Make thee sharp knives, and circumcise again the\nchildren of Israel the second time. And Joshua made him sharp knives,\nand circumcised the children of Israel at the hill of the foreskins.\"\nThe same individuals were not circumcised twice. The young of the people\nhad not been circumcised in the wilderness. Their fathers--who had been\ncircumcised in Egypt, with the exception of Caleb and Joshua--died\nbefore reaching the land of promise. Though the people, while they were\nin the wilderness, having no immediate intercourse with the heathen,\nneglected that duty without being specially reproved for it; yet when\nthey came to Canaan, where idolaters abounded, their non-observance of\nit was not to be permitted. In reference to these heathens the command\nhad been given, \"Thou shalt make no covenant with them, nor with their\ngods.\"[689] And when they came among them, that they might not associate\nwith them in their idolatrous rites, but be constantly reminded of their\nown separation to the service of God, the duty was re-injoined, and on\nits performance, \"The Lord said unto Joshua, This day have I rolled away\nthe reproach of Egypt from off you.\"[690]\n\nCircumcision was given, not merely as a sign to denote God's Covenant,\nbut as a seal to give assurance of its benefits, and also of the\nperformance of its duties. Abraham by receiving it as a seal of the\nrighteousness of faith had confirmed to him the promises on which in\nbelieving he relied, and was recognised as permanently set apart to\nperform the duties of faith and obedience. Every blessing promised in\nthe word of God as if sealed by His own seal, to him and to his\nspiritual seed was thus made sure; and every act of obedience enjoined\non them, and to which by solemn vow they should become engaged, as\nsecured by the seal of his approbation and acceptance, thus were they\nassured, they should by his grace endeavour to perform. But under the\nNew Testament dispensation, instead of circumcision as a sign and seal,\nhas been instituted the ordinance of\n\nBaptism. All that the other was, as a sign and seal of God's Covenant\nunder the former dispensation, this is under the present. To these two\nordinances, as symbols each of newness of life, and of the forgiveness\nof sin, the apostle in writing to the Colossians, makes the\nreference,--\"In whom also ye are circumcised with the circumcision made\nwithout hands, in putting off the body of the sins of the flesh by the\ncircumcision of Christ; buried with him in baptism, wherein also ye are\nrisen with him through the faith of the operation of God, who hath\nraised him from the dead. And you, being dead in your sins and the\nuncircumcision of your flesh, hath he quickened together with him,\nhaving forgiven you all trespasses.\"[691] And writing to the Church of\nthe Romans, who were not circumcised, but had been baptized, he declares\nof Abraham,--\"He received the sign of circumcision, a seal of the\nrighteousness of the faith which he had yet being uncircumcised; that he\nmight be the father of all them that believe, though they be not\ncircumcised; that righteousness might be imputed unto them also.\"[692]\nWas that enjoined by Divine authority? So was this. \"Go ye therefore,\nand teach all nations, baptizing them in the name of the Father, and of\nthe Son, and of the Holy Ghost,\"[693] is the Saviour's command. Was he\ncircumcised according to the law? At the hand of his servant John, he\nreceived baptism. And baptism along with repentance and faith was\npreached by the apostles. To the enjoyment of other outward privileges,\nas circumcision was, this is the first step. When any acceded to the\noffers of the gospel, baptism was administered to them. The cases of the\nEthiopian eunuch, Lydia and her household, many of the Corinthians, and\nothers, are instances; of spiritual blessings in all their extent this\nis a sign and seal. This the apostle Peter adverted to, when he said,\n\"Repent, and be baptized every one of you in the name of Jesus Christ,\nfor the remission of sins, and ye shall receive the gift of the Holy\nGhost.\"[694] And this truth, no less emphatically these words\ndeclare,--\"Ye are all the children of God by faith in Christ Jesus. For\nas many of you as have been baptized into Christ have put on Christ.\nThere is neither Jew nor Greek, there is neither bond nor free, there is\nneither male nor female: for ye are all one in Christ Jesus. And if ye\nbe Christ's, then are ye Abraham's seed, and heirs according to the\npromise.\"[695] And finally, of Covenant duties, would it thus appear too\nthe sign and seal. \"The like figure whereunto, even baptism, doth also\nnow save us, (not the putting away the filth of the flesh, but the\nanswer of a good conscience toward God,) by the resurrection of Jesus\nChrist.\"[696] Baptism is a sign of the outpouring of the Spirit of\nChrist. His effusion on the day of Pentecost was in fulfilment of the\nprophecy,--\"And it shall come to pass afterward, that I will pour out my\nSpirit upon all flesh; and your sons and your daughters shall prophesy,\nyour old men shall dream dreams, your young men shall see visions. And\nalso upon the servants and upon the handmaids in those days will I pour\nout my Spirit.\"[697] And his influences by another prophet are thus\npromised,--\"I will pour my Spirit upon thy seed, and my blessing upon\nthine offspring.\" And if, of such benefits as these, baptism is an\nappointed token and security, can it be less a sign and seal of these\ntheir glorious effects,--\"They shall spring up as among the grass, as\nwillows by the water-courses. One shall say, I am the Lord's; and\nanother shall call himself by the name of Jacob; and another shall\nsubscribe with his hand unto the Lord, and surname himself by the name\nof Israel\"?[698] But after circumcision, was appointed as a sign,\n\nThe Sabbath. Like the rainbow, the sabbath had been from the beginning.\nAt a period of the world when many habitually disregarded it, was it\ngiven as a Covenant sign. \"And the Lord spake unto Moses, saying, Speak\nthou also unto the children of Israel, saying, Verily my sabbaths ye\nshall keep: for it is a sign between me and you throughout your\ngenerations; that ye may know that I am the Lord that doth sanctify\nyou.\" \"Wherefore the children of Israel shall keep the sabbath, to\nobserve the sabbath throughout their generations, for a perpetual\ncovenant.\"[699] That the end of keeping the sabbath was to cherish the\nconviction that the Lord sanctified his people, these words of\ninstitution declared. But by taking them into covenant with himself, and\ncausing them to keep his covenant, the Lord sanctified them. \"The Lord\nhath avouched thee this day to be his peculiar people, as he hath\npromised thee, and that thou shouldest keep all his commandments; and to\nmake thee high above all nations which he hath made, in praise, and in\nname, and in honour; and that thou mayest be an holy people unto the\nLord thy God, as he hath spoken.\"[700] To vow unto him singly, or\nunitedly, was a duty of his covenant. To do this his people were\nsanctified. And hence, of this, as well as of each other religious\nservice, the sabbath was a sign.\n\nThose who keep the sabbath will enjoy the privileges of God's people.\n\"If thou turn away from the sabbath, from doing thy pleasure on my holy\nday; and call the sabbath a delight, the holy of the Lord, honourable;\nand shalt honour him, not doing thine own ways, nor finding thine own\npleasure, nor speaking thine own words: then shalt thou delight thyself\nin the Lord; and I will cause thee to ride upon the high places of the\nearth, and feed thee with the heritage of Jacob thy father; for the\nmouth of the Lord hath spoken it.\"[701] But Covenanting is one of the\nprivileges of the heritage of Jacob. Those, therefore, who keep the\nsabbath, that they may enjoy in full the gracious benefits promised to\nthem, will have it put into their hearts individually, and often in a\nsocial capacity, to enter into and renew, solemn covenant engagements\nwith the Most High.\n\nThe institution of the sabbath itself has afforded calls for engaging in\nthe practice of vowing to God. Moved by a sense of duty, Nehemiah and\nothers returned to Jerusalem, contemplating the evils to which they were\nexposed from the example of the heathen, with a zeal worthy the adoption\nof all in times of abounding sin, engaged in solemn covenant with God to\nkeep the sabbath, as well as discharge other bounden duties. \"They clave\nto their brethren, their nobles, and entered into a curse, and into an\noath, to walk in God's law, which was given by Moses the servant of God,\nand to observe and do all the commandments of the Lord our Lord, and his\njudgment and his statutes; and that we would not give our daughters unto\nthe people of the land, nor take their daughters for our sons: and if\nthe people of the land bring ware, or any victuals, on the sabbath-day\nto sell, that we would not buy it of them on the sabbath, or on the\nholy-day.\"[702]\n\nThe continuation of the sabbath is a provision for the observance of\nevery religious service. In opposition to the worldliness of men's\nhearts, by the arrangements of a beneficent providence, first the\nseventh-day sabbath, and afterwards the Christian sabbath, was granted\nand preserved to the Church of God. That the ordinances of religion\nshould not fail to be dispensed or waited on, the sabbath was given; and\nfor this end, throughout every age, it will be kept. On that day\nespecially, the worship of God is conducted in his sanctuary, and\nthrough the preaching of the gospel are the blessings of God's covenant\nfreely offered, and its duties illustrated and enjoined. Where there is\nno sabbath, religion is unknown. Where the sabbath is not kept, the\nbenefits of religion are not enjoyed, and the law of God as a rule of\nduty is not regarded. The insensibility of conscience that permits to\ncontemn the injunction to keep holy the sabbath, will not, because of\nthe authority of God, condemn the breach of any other of his commands.\nThe ungodliness, and not infrequent immorality of sabbath-breakers,\nfearfully show how dangerous it is to trifle with or despise any Divine\nprecept, and especially exhibit the evil to which they expose\nthemselves, who, refusing to sanctify this day, are unaddressed by this\nas a sign of good, and unsolicited by this or any other Divine ordinance\nto resolve to cleave to holiness, the end of which is life and peace.\nWhen the sabbath is not kept, the ordinary duties of religion are not\nperformed. The sign of God's covenant being dishonoured, no blessing of\nhis covenant can be enjoyed, nor covenant duty be discharged. As a\nreason for pouring out his judgments upon the people of Israel, the Lord\ndeclared to them, \"Thou hast despised my holy things, and hast profaned\nmy sabbaths.\"[703] And when a restoration to the privileges of the\nsabbath is foretold, regard to them as a people in covenant is promised.\nIs it said,--\"For in mine holy mountain, in the mountain of the height\nof Israel, saith the Lord God, there shall all the house of Israel, all\nof them in the land, serve me: there will I accept them, and there will\nI require your offerings, and the first fruits of your oblations, with\nall your holy things. I will accept you with your sweet savour, when I\nbring you out from the people, and gather you out of the countries\nwherein ye have been scattered; and I will be sanctified in you before\nthe heathen.\" In connection with this is given the assurance, \"And I\nwill cause you to pass under the rod,\"--as sheep under the rod of the\nshepherd--\"and I will bring you into the bond of the covenant.\"[704] The\ngood promised to those who keep the sabbath, whether viewed as positive\nprivilege, or as a disposition and fitness to obey Divine injunctions,\nis most extensive; while the evil threatened for the desecration of it\nis appalling indeed. What less than the highest privileges of the saints\non earth is offered in the promise, \"And it shall come to pass, if ye\ndiligently hearken unto me, saith the Lord, to bring in no burden\nthrough the gates of this city on the sabbath-day, but hallow the\nsabbath-day, to do no work therein; then shall there enter into the\ngates of this city kings and princes sitting upon the throne of David,\nriding in chariots and on horses, they, and their princes, the men of\nJudah, and the inhabitants of Jerusalem; and this city shall remain for\never. And they shall come from the cities of Judah, and from the places\nabout Jerusalem, and from the land of Benjamin, and from the plain, and\nfrom the mountains, and from the south, bringing burnt-offerings, and\nsacrifices, and meat-offerings, and incense, and bringing sacrifices of\npraise, unto the house of the Lord\"? And how dreadful the threatening,\n\"But if ye will not hearken unto me to hallow the sabbath-day, and not\nto bear a burden, even entering in at the gates of Jerusalem on the\nsabbath-day; then will I kindle a fire in the gates thereof, and it\nshall devour the palaces of Jerusalem, and it shall not be\nquenched\"?[705] But as a sign of God's covenant, we are called to\ncontemplate also,\n\nThe Priesthood. A people in covenant with God, and a nation of priests\nare one. \"Now therefore, if ye will obey my voice indeed, and keep my\ncovenant, then ye shall be a peculiar treasure unto me above all people:\nfor all the earth is mine. And ye shall be unto me a kingdom of priests,\nand an holy nation.\"[706] At a period long posterior to the days of\nMoses, and in reference even to gospel times, was applied the same\ncharacter, \"Ye shall be named the priests of the Lord; men shall call\nyou the ministers of our God.\"[707] The apostle Peter, addressing the\npeople of Israel scattered throughout sundry regions, thus also\ndescribes them,--\"Ye also, as lively stones, are built up a spiritual\nhouse, an holy priesthood, to offer up spiritual sacrifices, acceptable\nto God by Jesus Christ.... Ye are a chosen generation, a royal\npriesthood, an holy nation, a peculiar people; that ye should show forth\nthe praises of him who hath called you out of darkness into his\nmarvellous light.\"[708] And to this description given by the apostle,\nprimarily of the dispersion, but not limited to them, corresponds that\nby another apostle of himself and all who believe, in their grateful\nadoration,--\"Unto him that loved us, and washed us from our sins in his\nown blood, and hath made us kings and priests unto God and his Father;\nto him be glory and dominion for ever and ever. Amen.\"[709]\n\nIn order to commemorate the deliverance which God wrought for Israel\nwhen he slew the first-born of Egypt, for a sign he claimed, as\nconsecrated to himself, all the first-born of their males, \"Thou shalt\nset apart unto the Lord all that openeth the matrix, and every firstling\nthat cometh of a beast which thou hast; the males shall be the Lord's.\"\n\"And it shall be for a token upon thine hands, and for frontlets between\nthine eyes: for by strength of hand the Lord brought us forth out of\nEgypt.\"[710] The first-born of their sons represented the whole nation\nas a holy priesthood. Princes and heads of families, whether fathers or\neldest sons--succeeding to their fathers' privileges--had performed the\nduties of priests. Such a character, therefore, the first-born in Israel\nwould have come to sustain. When religious services should have been\nperformed by them, the whole people, as a nation of priests, would have\nworshipped. And of whatever they were the token, the people at large,\naccordingly, were also the sign. But instead of them, subsequently the\ntribe of Levi was taken, and the special duties of the priesthood were\nconfined to Aaron and his sons. Hence that appointed priesthood, and the\nLevites their attendants, conducted public services instead of, and for\nthe whole nation, a kingdom of priests. And as the first-born of Israel\nwere a sign of a great deliverance wrought for them because of his\ncovenant, the people themselves, the ordained priesthood among them\nwere, and all the people of God will continue to be, a Covenant sign.\n\nAnd according to their character is this holy priesthood as a sign\nemployed. Different from the other signs, their language with theirs is\ndesigned to harmonize. As willing ministers of God's pleasure, to other\nsigns they give regard, proving themselves a living sign. When the\nrainbow displays its spiritual glories, by others unperceived, like Noah\nstanding by the altar of God, they present sacrifices of thanksgiving,\nor vow and swear to him. When the Sabbath points out a rest from sin,\nand deliverance from its consequences, they seek to sanctify it, and\nkeep it as a sign and pledge of the rest provided for them in the\ncovenant. And having in baptism had the name of God named upon them,\nendeavouring to depart from all iniquity, they manifest themselves as by\npurchase and conquest, and their own personal surrender, truly his.\n\nIn some respects are all the ordinances of religion a Covenant sign, and\nit is as set apart to wait on these that the holy priesthood displays a\nlike character. To them in all their extent are applicable the words of\nthe Lord concerning Phinehas,--\"Behold, I give unto him my covenant of\npeace.\"[711] As lights in the world, and as a devoted people, they have\nverified to themselves the promise,--\"They shall teach Jacob thy\njudgments and Israel thy law; they shall put incense before thee, and\nwhole burnt-sacrifice upon thine altar;\" being faithful in discharging\ntheir solemn obligations, and thus illustrating the duty of paying the\nvow, their conduct, in vowing and fulfilling their engagements, receives\nthe approval--\"they have observed thy word and kept thy covenant;\"\nencouragement from above is vouchsafed to them in their peculiar\ncharacter, in the words of prayer,--\"Bless Lord, his substance, and\naccept the work of his hands;\" and thus, the assurance that as a sign\nthey shall be preserved,--\"smite through the loins of them that rise up\nagainst him, and of them that hate him, that they rise not again.\"[712]\n\nGod's covenant with his people is the covenant of a priesthood. And to\nsecure the dispensation of the means of grace, that was given. The\nministry of reconciliation and the Church at large are co-ordinate.\nWhere the one is promised, the other also will be bestowed in due time.\nWhere the ministers of the word are, there, to a greater or less extent,\nwill be a Church. And a Church will seek to itself the ministering\nservants of Christ. Where the ordinances of religion are properly\ndispensed, there is a Church; and there an appointed instrumentality, in\ngreater or less measure, presents the mind of Christ. When his servants\ndispense the ordinances of his grace, God speaks to his people. And as\na people in covenant with Him, to his words they are called to assent.\nHis servants are ambassadors for Christ. As though God did beseech by\nthem, they beseech sinners to be reconciled unto him. Like the Church\nitself in the world, the continuance of the ambassadors of Christ shows\nthat God is waiting to be gracious. They who despise their messages\ndeclare themselves his enemies. Like the recal of an envoy, which\nbetokens approaching hostilities, the removal of the servants of Christ\nfrom among a people, declares that the Lord is about to deal with them\nas his foes. When Churches become corrupt, this is the case. When the\nrighteous are removed from among them, and the ecclesiastical\nconstitution is in opposition to his will, the whole body is out of\nCovenant, and what was the temple of God becomes the receptacle of\nidols. When the Lord was angry with his professed people, he suffered a\nlying spirit to enter the mouth of their prophets. And to the people as\na whole, in token of their rejection, he said, \"Thou shalt be no priest\nto me: seeing thou hast forgotten the law of thy God, I will also forget\nthy children.\"[713] But notwithstanding the defections of many such, the\nLord will raise him up a faithful priesthood. It is expressed in the\nanticipation, \"The children of thy servants shall continue, and their\nseed shall be established before thee;\"[714] and pledged in the promise,\n\"Lo, I am with you alway, even unto the end of the world.\" Hence the\nencouragement, \"I will give you pastors according to mine heart, which\nshall feed you with knowledge and understanding;\"[715] and the duties\ndefined, \"The priest's lips should keep knowledge, and they should seek\nthe law at his mouth: for he is the messenger of the Lord of\nhosts.\"[716]\n\nThose faithful to the covenant of the priesthood are approved, while\nthe desecrators thereof are fearfully condemned. How encouraging the\napprobation, \"Ye shall know that I have sent this commandment unto you,\nthat my covenant might be with Levi, saith the Lord of hosts. My\ncovenant was with him of life and peace; and I gave them to him for the\nfear wherewith he feared me, and was afraid before my name. The law of\ntruth was in his mouth, and iniquity was not found in his lips: he\nwalked with me in peace and equity, and did turn many away from\niniquity!\" And how cheering the promise, in its ultimate spiritual\nreference not less applicable to the whole spiritual priesthood than it\nwas primarily to the sons of Aaron!--\"But the priests the Levites, the\nsons of Zadok, that kept the charge of my sanctuary when the children of\nIsrael went astray from me, they shall come near to me to minister unto\nme.\"[717] But denounced are the others thus challenged, \"Ye are departed\nout of the way; ye have caused many to stumble at the law; ye have\ncorrupted the covenant of Levi, saith the Lord of hosts.\" An apostate\npriesthood taught the people to swear at once by the Lord, and by\nMalcham--the abomination of the Sidonians--a false god. To cut off\nthese, and the victims of their deceit, the Lord stretched out his hand.\nAnd to mark the care with which he watched over the faithful\ndispensation of his own ordinances, and observed every deviation from\nthem, as designed to present the privileges and duties of his covenant,\nwere also uttered his words, \"Cursed be the deceiver, which hath in his\nflock a male, and voweth and sacrificeth to the Lord a corrupt thing:\nfor I am a great King, saith the Lord of hosts, and my name is dreadful\namong the heathen.\"[718]\n\nA priesthood was recognised when God entered into covenant with Noah,\nand with Abraham; and throughout all time was a priesthood to be\napproved as a covenant sign. Had it not been for the Everlasting\nCovenant, the rite of sacrifice had not been instituted, and a\npriesthood had not been. But that the ratification of that covenant by\nthe glorious Surety might first be prefigured, and next had in\ncommemoration, was given this sign. To intimate the ratification of\nGod's covenant with his people, as at Horeb, the blood of sacrifice by\nthe priesthood was sometimes sprinkled; and, consequently, the\npriesthood, under the law, kept up the remembrance of the covenant, and\npointed forward to its final confirmation. The later priesthood, the\npeople of God under the gospel, in offerings of praise, record that one\nsacrifice by which it was rendered sure, and hence they, as well as all\nelse of the holy priesthood, to its special duties of vowing and\nswearing, from their peculiar character, became engaged.\n\nAlthough of those who ministered at the altar under a former\ndispensation, it is said by an apostle, \"those priests were made without\nthe swearing of an oath,\"[719] we are not to suppose them as not indeed\nby covenant set apart to the duties of the Levitical priesthood; nor are\nwe to suppose that the people of God, as a holy priesthood in general,\nwhom those priests represented, do not sustain their character in virtue\nof Covenant arrangements. Those priests, on believing, were entitled to\nthe blessings promised and secured by the oath of God to Abraham's seed.\nAnd so were the rest of his Covenant people. Moreover, the Lord sware to\nhis people at Horeb, when, in addition to the moral law, he enjoined all\nthose other laws, among which stand the statutes regarding the\npriesthood of Aaron. To his people then present, whether priests or not,\nand to his people who should descend from them, throughout the period\nover which the covenant there made should extend, his oath was given;\nand seeing it was then given, when his people individually acceded to\nhis covenant, or his faithful servants to the duties of the sanctuary,\nit was not repeated. It was only when a new promise was made, or an\nenlargement or an illustration of one formerly made was given, or when,\nfor his Covenant's sake, he denounced wrath on his enemies, that the\nLord sware to his people. And the day of conversion, of entering upon\noffice, and ordinary seasons of solemn Covenanting, could not afford\nsuch occasions as these. It is in contrast with Christ, the great High\nPriest of our profession, that those priests are introduced by the\napostle, as made without an oath. To the covenant of the Levitical\npriesthood, the Lord did not append a new and separate oath. The nation\nof Israel before, by the oath of God, had been set apart as a nation of\nkings and priests. And when that priesthood was appointed, they merely\nentered on the enjoyment of privileges formerly promised, and came under\nrenewed obligation to perform appointed duties. But in addition to the\noath of God to his Son from eternity, upon the occasion of his taking\nupon him--in the nature of God-man, the office of His priesthood, in\norder to show its speciality His oath was also given. There was not the\nsame regard to be paid to the type that belonged to the antitype,--to\nthe priesthood under the law that was due to the priesthood of Christ.\nThe priests under the law were not appointed to their office as if they\nhad been principals. It was reserved for Christ to be so appointed.\nPerfection was not by the Levitical priesthood. Those priests were made\nso after the law of a carnal commandment, and hence to the duties of the\npriesthood by Covenant engagement were pledged. Christ on the other\nhand, to perform the high functions of his priesthood, was also in\nsolemn covenant voluntarily engaged; but that testimony might be borne\nto the dignity of his character and perfection of his work, by the oath\nof God again given, he was made priest. Besides, that oath was sworn to\nhim as not merely a priest, but as the Surety and Mediator of the new\ncovenant. \"The Lord sware, and will not repent, Thou art a priest for\never after the order of Melchizedec.\" And, \"by so much was Jesus made a\nsurety of a better testament.\" To none of the priesthood under the law,\ndid the title of mediator appertain. \"But now hath he obtained a more\nexcellent ministry, by how much also he is the mediator of a better\ncovenant, which was established upon better promises.\"\n\nAnd through Christ come all the distinguishing features, and all the\nhigh privileges of his people, as an holy priesthood. To secure\nblessings spiritual and eternal to the people of God, the Lord sware to\nhis Son. In what was promised to him by the oath of God, his people--a\nnation of kings and priests, are interested. He is a king; his people\nsit down with him on his throne. He is a priest; his people desire to\nfill up that which is behind of the afflictions of Christ in their\nflesh, for his body's sake, which is the Church; and while they neither\npossess nor claim merit on account of their deeds, rejoice inasmuch as\nthey are partakers of Christ's sufferings, that when his glory shall be\nrevealed, they may be glad also with exceeding joy. And by and through\nthe oath by which he was constituted priest, were they in general set\napart to their functions,--to covenant, to pray, to praise, to present\nspiritual sacrifices to God, acceptable through himself. Because of the\npriesthood of Christ, the priesthood under the law was instituted.\nBecause of the priesthood of Christ, through which was to be ratified\nGod's covenant, his people--a holy priesthood, to act as vowers or\nCovenanters, were appointed. Their existence, while they claim an\ninterest in its blessings, and resolve and endeavour to perform its\nduties, testifies to its character and design, and displays how vast was\nthe glory and blessedness that lay couched in the oath of the Father to\nhis incarnate Son. But next, in accordance with the last sign, we have\npromised as a Covenant sign,\n\nThe New Heart. \"Behold the days come, saith the Lord, that I will make a\nnew covenant with the house of Israel, and with the house of Judah; not\naccording to the covenant that I made with their fathers, in the day\nthat I took them by the hand, to bring them out of the land of Egypt;\nwhich my covenant they brake, although I was an husband unto them, saith\nthe Lord; but this shall be the covenant that I will make with the house\nof Israel; after those days, saith the Lord, I will put my law in their\ninward parts, and write it in their hearts; and will be their God, and\nthey shall be my people.\" Signally contrasted with the hearts of those\nof whom it is said, \"Yea, they made their hearts as an adamant stone,\nlest they should hear the law, and the words which the Lord of hosts\nhath sent in his spirit by the former prophets,\" the heart thus promised\nas a new covenant blessing, is essentially a new heart. Unlike the\nadamant stone, resisting the engraver's chisel, but made soft to receive\nimpressions of truth, it sustains the character of an heart of\nflesh--substituted for the former, the stony heart. And those blessed\nwith it have had realized to them the promise, \"I will give them one\nheart, and I will put a new spirit within you.\"\n\nBeing a new Covenant blessing, the new heart is a new Covenant sign. A\nholy priesthood are a people set apart to the service of God. A new\nheart is the distinguishing feature of those so set apart. Though not\npalpable to the men of the world, it gives evidence of its own\nexistence, not equivocal; and diffusing its stores, makes known the\nfountain whence it derived them, and proclaims the end for which its own\nconstitution was given. Like hypocrites in every age, many of the\nancient Israelites brake God's covenant, or, in other words, they gave\nevidence that in his covenant they never had an interest. But the Lord's\ncovenant could not be allowed to fail. Although many disregarded his\ninjunctions, and did their utmost to discredit that covenant, yet that\ncovenant was not to be dishonoured; for in his mercy he should bring\nagain of the Hebrews many to wait on the ordinances of his grace. Under\na new dispensation, he should give fresh prominency to spirituality of\nmind; and by his Spirit, who, as formerly to his people, should write\nhis laws upon their hearts, cause his impressions to remain when the\nformer system of services should have ceased to exist, but where the\nmotives to obedience should, in the preaching of the gospel, be\nimmediately addressed. Various spirits may jointly or successively take\npossession of those in a state of sin. Yea, the common operations of the\nSpirit of the Lord, as when the conscience is aroused, and even\nsometimes his extraordinary operations, may be upon them. But to them\nmeanwhile may not be given the one enduring new heart. To some, as to\nBalaam, for wise purposes, by the Spirit it may have been given to see a\nvision of the Almighty; and to others may be given, as God gave to Saul,\nanother heart; and still there may not be bestowed a new heart. To seek\nthis, however, that they may live, and hence, as a Covenant people,\nserve the Lord, all are thus enjoined,--\"Cast away from you all your\ntransgressions, whereby ye have transgressed; and make you a new heart\nand a new spirit: for why will ye die, O house of Israel?\"[720]\n\nUnder various aspects is the new heart presented as a Covenant sign. As\na heart circumcised is it thus described. To the people of Israel, as\ndebtors to the whole law, Moses declares,--\"Only the Lord had a delight\nin thy fathers to love them, and he chose their seed after them, even\nyou above all people, as it is this day. Circumcise therefore the\nforeskin of your heart.\" And in illustration of the duty required of\nthem thus commanded to obey, at the same time he gives the\ninjunction,--\"Thou shalt fear the Lord thy God: him shalt thou serve,\nand to him shalt thou cleave, and swear by his name.\"[721] And in like\nmanner, along with the injunction, \"circumcise yourselves to the Lord,\nand take away the foreskins of your heart, ye men of Judah and\ninhabitants of Jerusalem,\" is given the promise, \"Thou shalt swear, The\nLord liveth, in truth, in judgment, and in righteousness; and the\nnations shall bless themselves in him, and in him shall they glory.\"\nStrangers brought into God's sanctuary to pollute it, and charged by him\nwith having broken his covenant, are described as uncircumcised in heart\nand in flesh;[722] and in an evil age the house of Israel are classed\nwith the uncircumcised heathen, as uncircumcised in heart.[723] Yea, to\nthe unbelieving Jews the martyr Stephen applies the same character. But\nof those who are in covenant with God, as the Jews were, an apostle\nfurnishes the delineation,--\"He is a Jew, which is one inwardly; and\ncircumcision is that of the heart, in the spirit, and not in the letter;\nwhose praise is not of men, but of God.\"[724] Again, as a perfect heart,\nis the new heart obviously a Covenant sign. The new heart is that which\nbelieves. That is the true heart; and those possessed of it, like\nHezekiah, who walk before the Lord in truth, manifest an integrity which\ndistinguishes all who, being at peace with God, are in covenant for\never dedicated to him. Thus, before the Lord, David walked in integrity\nof heart; and of a descendant who sat upon his throne, and who with his\npeople \"entered into a covenant to seek the Lord God of their fathers\nwith all their heart and with all their soul,\"[725] is left the record\nto his honour,--\"Asa's heart was perfect with the Lord all his\ndays.\"[726] And finally, as one heart is this sign a Covenant token.\nContrasted with the heart in its natural sinful condition, which is\ndeceitful above all things and desperately wicked, it is constituted a\nreprover of those who, vowing to the Lord, swear deceitfully. Different\nfrom the double heart vainly attempting at once to do homage to God and\nmammon, it is wholly devoted to the Lord. And due to the operation of\nthe Spirit of God, it is disposed to unite with others his like\nworkmanship in faithfully resolving together, and jointly endeavouring\nto promote his glory. This the Lord himself conferred, when, upon the\noccasion of Hezekiah commanding all Israel to keep the passover, it was\nin his heart to make a covenant with the Lord God of Israel, that his\nfierce wrath might turn away from them. \"Also, in Judah, the hand of God\nwas to give them one heart, to do the commandment of the king and of the\nprinces, by the word of the Lord.\"[727] This the Lord also promised,\nwhen he said, \"I will give them one heart, and one way, that they may\nfear me for ever, for the good of them, and of their children after\nthem: and I will make an everlasting covenant with them, that I will not\nturn away from them to do them good; but I will put my fear in their\nhearts, that they shall not depart from me.\"[728] And this he has often\nmade his people to experience, as on the day of Pentecost, when the\nmultitude of them that believed were of one heart and of one soul; and\nwhen by casting their effects into one common fund, they furnished, of\ntheir common interest in one gracious inheritance, the most affecting\nemblem that men have given. But, finally,\n\nChrist was given for a sign of God's Covenant. A prophet, by\ninspiration, had exclaimed, \"Behold, I and the children whom the Lord\nhath given me are for signs and for wonders in Israel from the Lord of\nhosts, which dwelleth in mount Zion.\"[729] And by an apostle, these\nwords are represented as employed by the Saviour, having in union with\nthe Divine nature the nature of man.[730] In mount Zion, the Lord of\nhosts dwells as a covenant God. His children, a holy priesthood, are\nfrom him as a covenant sign; and from him also, as the most\ndistinguished covenant sign, is his Son--the great high priest of our\nprofession, himself sanctified by suffering. That all ends of the earth\nshould see the salvation of God had been predicted. On the record of\ninspiration, too, had appeared the promise, \"I the Lord have called thee\nin righteousness, and will hold thine hand, and will keep thee, and give\nthee for a covenant of the people, for a light of the Gentiles.\" That in\nChrist both were fulfilled, was attested by Simeon, to whom it was\nrevealed by the Holy Ghost, that he should not see death before he had\nseen the Lord's Christ. He took up the child Jesus in his arms, \"and\nblessed God, and said, Lord, now lettest thou thy servant depart in\npeace, according to thy word: for mine eyes have seen thy salvation,\nwhich thou hast prepared before the face of all people; a light to\nlighten the Gentiles, and the glory of thy people Israel.\"[731]\nMoreover, in prophecy was delivered the message, \"The Lord himself shall\ngive you a sign: Behold, a virgin shall conceive, and bear a son, and\nshall call his name Immanuel.\" In Jesus, the promised son was\nrecognised. When the birth of his forerunner John suggested that He\nshould soon appear, an honoured believer \"was filled with the Holy\nGhost, and prophesied, saying, Blessed be the Lord God of Israel; for he\nhath visited and redeemed his people, and hath raised up an horn of\nsalvation for us, in the house of his servant David; as he spake by the\nmouth of his holy prophets, which have been since the world began: that\nwe should be saved from our enemies, and from the hand of all that hate\nus; to perform the mercy promised to our fathers, and to remember his\nholy covenant, the oath which he sware to our father Abraham.\" And when\nhe was prosecuting his ministry, then had been fulfilled the promise,\n\"Behold, I will send my messenger, and he shall prepare the way before\nme: and the Lord whom ye seek, shall suddenly come to his temple, even\nthe messenger of the covenant, whom ye delight in: behold, he shall\ncome, saith the Lord of hosts.\"\n\nOf the existence of the Everlasting Covenant, Jesus was a token. The Old\nTestament economy, and that of the New, were dispensations of the\nCovenant of Redemption. Under the former, Christ and his work were\ntypified and predicted. Under the latter, these are commemorated. Under\nboth, these were to be preached. Christ, appearing as the substance of\nthe truth announced under both, was given a sign of that everlasting\nCovenant whence they took their origin. Had that covenant been but in\ntheory, Christ had not appeared. His appearance declared it fact. As the\nFather's Servant, and consequently as in covenant with him, he was\npromised. His mission, to fulfil his Father's will, declared his\nobligations. The oath sworn to him, as a priest after the order of\nMelchizedec, pointed out their nature; and his manifestation in the\nflesh, and the perfect righteousness which he wrought out, abundantly\nsignified their covenant origin, and reality, and design.\n\nChrist was given as a token of the Covenant's ratification. In his\nquestions put to the Jews regarding a prophetic psalm, the Redeemer\ntestified to the Father's oath, sworn to himself as the new covenant\nSurety. The gracious words which he spake gave evidence that the Father,\nin fulfilment of his promise, had put his Spirit upon him. His\nresurrection from the dead and ascension to heaven, completed the\nevidence of the Father's faithfulness in fulfilling the promise of glory\nand honour made unto him, which his mediatorial career on earth\nsupplied; and his bringing of every new son to glory adds to its amount.\nAnd that, as on the part of the Father of mercies his covenant should be\nratified, so, on his own part, it should not fail, he afforded an\nall-impressive sign. He magnified the law and made it honourable. He\nobeyed its precepts; he poured out his soul unto death. Concerning his\nwork existed the prediction, \"As for thee, also, by the blood of thy\ncovenant I have sent forth thy prisoners out of the pit wherein is no\nwater.\"[732] He predicted his own sufferings and death. He submitted to\nthe injuries inflicted on him by his enemies; he bare the load of God's\nwrath; he laid down his life. Of him an inspired apostle writes, \"Now\nthe God of peace that brought again from the dead our Lord Jesus, that\ngreat Shepherd of the sheep, through the blood of the everlasting\ncovenant, make you perfect in every good work to do his will.\"[733] In\nheaven he stands as a Lamb slain, and receives the adoration of the four\nliving creatures, and of the four and twenty elders, \"Thou art worthy to\ntake the book, and to open the seals thereof: for thou wast slain, and\nhast redeemed us to God by thy blood, out of every kindred, and tongue,\nand people, and nation; and hast made us unto our God kings and\npriests.\"[734] By his people on earth throughout all ages, by the eye of\nfaith, thus promised, and given, and glorified, as a sign of his\ncovenant's complete confirmation will he be contemplated; and by them as\nsuch for ever, with joy unspeakable in the house above.\n\nChrist was a sign of the dispensation of the blessings of God's\nCovenant. The Lord made to Abraham the promise, \"In thy seed shall all\nthe nations of the earth be blessed;\" and this promise, illustrated by\nan apostle, refers to Christ. \"Now to Abraham and his seed were the\npromises made. He saith not, And to seeds, as of many; but as of one,\nAnd to thy seed, which is Christ.\"[735] Hence, when he assumed the\nnature of man, it was signified, that the spiritual experiences of the\nformer saints on earth were not imaginary, but real; their entrance into\nglory thereafter beyond dispute; and their title to immortal bliss\nsecure. And also was betokened the certain glory in reserve for all\nothers favoured with increased heavenly light, and enabled to believe.\nHe himself taught the doctrines of a judgment to come, an everlasting\npunishment, and a heavenly rest. His miracles attested the truths which\nhe taught, and proved him a token of their reality. At his birth, there\nwas commissioned to announce it an angel, and with him \"a multitude of\nthe heavenly host praising God, and saying, Glory to God in the highest,\nand on earth peace, good will toward men.\" And signally, indeed, had\nbeen announced by his appearance, that peace--his covenant provision. He\nhimself, the greatest inconceivably of every covenant blessing, had been\ngiven. Could a doubt then remain, when he averred it, that spiritual\nblessings had been enjoyed by his saints before, and that every\nspiritual blessing in due time should be afforded to all brought to fear\nhim? The greatest of all benefits was freely conferred; and had there\nnot been, through him, and would there not be, bestowed the less? \"He\nthat spared not his own Son, but delivered him up for us all, how shall\nhe not with him also freely give us all things.\"[736]\n\nThrough Christ the Everlasting Covenant was to be made known, and\nforever had in remembrance. What events for importance are comparable to\nthe occurrences connected with his sojourn on earth? What a privilege\nthe Church enjoyed, when the Word was made flesh and dwelt among them,\nand they beheld his glory, the glory as of the only begotten of the\nFather, full of grace and truth! Nor could that be forgotten, nor its\nglorious design. The splendour of the cloud of God's promise could not\nbe forgotten; and could the shades of oblivion cover the advent of Him\nwho appeared as the brightness of the Father's glory, and the express\nimage of his person? By all enabled to behold his glory, is he received\nas an enduring token of good, yea, as the abiding reality of all good.\nAll his people shall so receive him. In covenant, the heathen were given\nto him for an inheritance, and the uttermost parts of the earth for his\npossession. And the darkness which covers the earth, the gross darkness\nthat covers the people, shall be dispelled, and all ends of the earth\nshall see the salvation of God. The sun was placed in heaven for a sign.\nThe Sun of Righteousness has arisen with healing in his beams. As an\neverlasting sign, he shall throughout all ages point out his covenant\nfor his people. Their sun shall no more go down; the Lord shall be their\neverlasting light.\n\nAnd He is a token that the duties of God's Covenant had been performed,\nand that, moreover, they would still be discharged. He himself fulfilled\nthe conditions of that covenant; and because of his righteousness\nalone, the services of his people in all ages, are accepted. Their\nacceptance implies that these were enjoined. In faith in a Saviour to\ncome, the saints in Old Testament times, while they waited on God's\nordinances, or were employed about the things of the world, endeavoured\nto give obedience; and in faith thereafter, his people looking to him,\nstill attempt to obey him. His work was approved, and hence their faith\nwas not in vain; and these services were received as faithful attempts\nto perform their obligations. That the Saviour hath overcome, is a token\nto his people that they also shall overcome. And hence, in imitation of\nHim who, as his Father's covenanted Servant, fulfilled his will, they\nput forth their efforts to perform what he requires; and their\nconviction is expressed by an apostle,--\"I can do all things through\nChrist which strengtheneth me.\"[737] To Him, for grace to give\nobedience, all are commanded, and many are privileged, to look. \"Thus\nsaith the Lord unto the house of Israel, Seek ye me, and ye shall live:\nbut seek not Beth-el, nor enter into Gilgal, and pass not to\nBeer-sheba.\"[738] To seek places where heathen deities were worshipped,\nwas to sacrifice unto those idols, and to swear by them. To seek the\nLord, accordingly, was to wait upon his ordinances, whether in\npresenting offerings unto him, in vowing or otherwise calling on his\nname. And hence appears the nature of the exercises to which both Jews\nand Gentiles are called, when to them is realized the prediction,--\"And\nin that day there shall be a root of Jesse, which shall stand for an\nensign to the people; to it shall the Gentiles seek: and his rest shall\nbe glorious.... And he shall set up an ensign for the nations, and shall\nassemble the outcasts of Israel, and gather together the dispersed of\nJudah from the four corners of the earth.\"[739] Again, we find the\ncommand, \"Seek the Lord, and his strength; seek his face for evermore.\"\nAnd to point out the nature of the duties which it includes, are those\nto whom it was first tendered, thus addressed,--\"O ye seed of Abraham\nhis servant, ye children of Jacob his chosen. He is the Lord our God;\nhis judgments are in all the earth. He hath remembered his covenant for\never, the word which he commanded to a thousand generations.\"[740] Where\na most emphatic promise is made, that the duty of vowing and swearing to\nthe Lord shall be discharged, occurs the declaration, \"I have not spoken\nin secret, in a dark place of the earth: I said not unto the seed of\nJacob, Seek ye me in vain. I the Lord speak righteousness, I declare\nthings that are right.\"[741] And the man who, seeking God, shall ascend\nunto the hill of the Lord, and stand in his holy place, is described in\nlanguage that certainly not merely refers to the oath as given to\nconfirm testimony, but also as given in vowing other duties to the Lord,\nas \"He that hath clean hands, and a pure heart; who hath not lifted up\nhis soul unto vanity, nor sworn deceitfully.\" For their apostacy, the\nHebrew people were cast out of the good land that had been covenanted to\ntheir fathers; and for many ages they have been scattered among all\nnations. But as, for their breach of covenant, they were cast off, and\nthe goodly heritage that had been given them became waste; so, at their\nrestoration to the precious privileges which through unbelief they\nforfeited, to this glorious Object they themselves, and with them the\nheathen nations, shall look as to a covenant sign. \"He said, It is a\nlight thing that thou shouldest be my servant, to raise up the tribes of\nJacob, and to restore the preserved of Israel; I will also give thee for\na light to the Gentiles, that thou mayest be my salvation unto the end\nof the earth.\" \"Thus saith the Lord, In an acceptable time have I heard\nthee, and in a day of salvation have I helped thee: and I will preserve\nthee, and give thee for a covenant of the people, to establish the\nearth, to cause to inherit the desolate heritages.\"[742]\n\nHow glorious this sign!--The Messenger of the Covenant, the Mediator of\nthe New Covenant, Immanuel--God with us! But for his covenant, he had\nremained unseen by the eye of man. To make that known, he made his\nfallen creatures see God. The universe of material nature is glorious.\nMore glorious is the intelligent creation. Both together are tokens of\nGod's wisdom, and goodness, and power. But what was to be a token of his\nattributes in all their glory displayed in the salvation of man? The\nlaws which he has given to his creatures are tokens of his will\nconcerning them. But what creatures could sufficiently denote his\ncovenant, its blessings, and its duties? The sabbath, and circumcision,\nwere each, at once a privilege and a duty, and, as well as other things,\na sign of the Covenant. But what among the effects of Jehovah's\nsovereignty, could betoken it in all its glory? Its effects on creatures\nbeing finite, what is finite might these in some measure point out. But\ncould any dependent being fully designate its glorious origin, and\ninfinite Surety? The world is finite, though due to Almighty power, and\nso are its ordinances; and a finite being might betoken these. Miracles\nof healing, raising the dead, of controlling the material world, and the\nactions of angels and men, and of bringing from spiritual death to life\nare all finite, but beyond the might of less than Almighty power. And\nall these in some measure by some creature as a token might be\nsignified. But the law of God embodied in his covenant is exceeding\nbroad; its blessings are inconceivably great. God is the author of the\nCovenant. God is the mediator of the Covenant. God in his own nature and\nin the nature of man, is the glorious body to which are spiritually\nunited the children of the Covenant. God, in the nature of man, alone\ncould have afforded a manifestation of the Covenant adequate to its\ncharacter. Behold, then, as the most glorious display that has been made\nof God or his ways, the Lord Jesus given to denote the Covenant that had\nbeen made for the people!\n\nFOOTNOTES:\n\n[662] Gen. ix. 12-15.\n\n[663] Gen. vi. 17, 18.\n\n[664] Gen. vi. 18-21.\n\n[665] Gen. viii. 20-22.\n\n[666] Gen. ix. 11.\n\n[667] Gen. ix. 16.\n\n[668] Gen. vi. 5.\n\n[669] Job xxii. 17.\n\n[670] Job xxii. 21.\n\n[671] Ps. civ. 5-9.\n\n[672] Jer. v. 22-24, 2, 7, 25.\n\n[673] Is. liv. 9, 10.\n\n[674] Ezek. xvi. 8, 59.\n\n[675] Ezek. xi. 21.\n\n[676] Ezek. xi. 19, 20.\n\n[677] Ezek. xvi. 60.\n\n[678] Ezek. i. 28.\n\n[679] Rev. iv. 3.\n\n[680] Rev. v. 9, 10.\n\n[681] Rev. xi. 3.\n\n[682] Rev. x. 1.\n\n[683] Jer. iii. 23.\n\n[684] Gen. xvii. 10-14.\n\n[685] Rom. iv. 11.\n\n[686] Exod. xii. 48.\n\n[687] Deut. iv. 7, 8.\n\n[688] Exod. xxiii. 17.\n\n[689] Exod. xxiii. 32.\n\n[690] Josh. v. 2, 3, 9.\n\n[691] Col. ii. 11-13.\n\n[692] Rom. iv. 11.\n\n[693] Mat. xxviii. 19.\n\n[694] Acts ii. 38.\n\n[695] Gal. iii. 26-29.\n\n[696] 1 Pet. iii. 21.\n\n[697] Joel ii. 28, 29.\n\n[698] Is. xliv. 3-5.\n\n[699] Exod. xxxi. 13, 16.\n\n[700] Deut. xxvi. 18.\n\n[701] Is. lviii. 13, 14.\n\n[702] Neh. x. 29-31.\n\n[703] Ezek. xxii. 8.\n\n[704] Ezek. xx. 40, 41, 37.\n\n[705] Jer. xvii. 24-27.\n\n[706] Exod. xix. 5, 6.\n\n[707] Is. lxi. 6.\n\n[708] 1 Pet. ii. 5, 9.\n\n[709] Rev. i. 5, 6.\n\n[710] Exod. xiii. 12, 16.\n\n[711] Num. xxv. 12.\n\n[712] Deut. xxxiii. 9-11.\n\n[713] Hos. iv. 6.\n\n[714] Ps. cii. 28.\n\n[715] Jer. iii. 15.\n\n[716] Mal. ii. 7.\n\n[717] Ezek. xliv. 15.\n\n[718] Mal. i. 14.\n\n[719] Heb. vii. 21.\n\n[720] Ezek. xviii. 31.\n\n[721] Deut. x. 16, 20.\n\n[722] Ezek. xliv. 7.\n\n[723] Jer. ix. 26.\n\n[724] Rom. ii. 29.\n\n[725] 2 Chron. xv. 12.\n\n[726] 1 Kings xv. 14.\n\n[727] 2 Chron. xxx. 12.\n\n[728] Jer. xxxii. 40.\n\n[729] Is. viii. 18.\n\n[730] Heb. ii. 13.\n\n[731] Luke ii. 28-32.\n\n[732] Zech. ix. 11.\n\n[733] Heb. xiii. 20, 21.\n\n[734] Rev. v. 9.\n\n[735] Gal. iii. 16.\n\n[736] Rom. viii. 32.\n\n[737] Phil. iv. 13.\n\n[738] Amos v. 4, 5.\n\n[739] Is. xi. 10, 12.\n\n[740] Ps. cv. 4, 6-8.\n\n[741] Is. xlv. 19.\n\n[742] Is. xlix. 6, 8.\n\n\n\n\nCHAPTER XII.\n\nCOVENANTING PERFORMED IN FORMER AGES WITH APPROBATION FROM ABOVE.\n\n\nThat the Lord gave special token of his approbation of the exercise of\nCovenanting, it belongs to this place to show. His approval of the duty\nwas seen when he unfolded the promises of the Everlasting Covenant to\nhis people, while they endeavoured to perform it; and his approval\nthereof is continually seen in his fulfilment to them of these promises.\nThe special manifestations of his regard, made to them while attending\nto the service before him, belonged to one or other, or both, of those\nexhibitions of his acceptance of them in the discharge of the duty. They\nafford peculiar illustrations, brought out by Him in a wondrous\nprovidence, of the important truths concerning his Covenant, which all\nhis other dispensations to his people also present.\n\nFirst. He approved of engagements made in Personal Covenanting.\n\nThe vow of Jacob at Bethel, at the distance of several years, was\nfollowed by a command from God to erect there the altar, which in that\nhe had virtually promised to build. The vow of Hannah was acknowledged\nby the gift of a son, whom the Lord honoured to be a signal blessing to\nIsrael. The vow of David,--\"To find out a place for the Lord, an\nhabitation for the mighty God of Jacob,\" received the approval,--\"It was\nwell that it was in thine heart,\" though the duty was made to devolve\nupon his son. These are examples of Covenant engagements made by\nindividuals, to be performed by themselves, or by others, according to\nthe will of God, and which he afforded grace to parties chosen by\nhimself to fulfil.\n\nSecondly. He approved of engagements made in Social Covenanting.\n\nThe Covenant made with Noah was dictated by the Lord himself. The\npatriarch and his family acceded to it. He and they, along with the\nliving creatures concerning which he had received instructions, entered\nthe ark according as God had commanded; and the Lord shut him in.[743]\n\nThat Covenant was renewed with the patriarch by the express words of\nGod; a promise kindred to that delivered to man in a state of innocence,\nbut which, containing also the grant of animal food, and thereby\naffording an intimation of the exercise of feeding by faith on the flesh\nof the Redeemer, included a gracious grant which the other promise could\nnot contain, was added at the renovation; and the bow in the cloud was\ndeclared a token that the Lord would not forget the transaction, but\nwhile that emblem should continue, even to all ages should fulfil the\npromise made by Him, and accepted in faith by his servants.\n\nThe Covenant with Abraham was graciously proposed by the Lord himself.\nAnd the faith of the patriarch, called into exercise at the ratification\nof it, was encouraged by the appointment of a special sacrifice, and the\nwondrous phenomenon of the smoking furnace and the burning lamp.[744]\n\nThat covenant was ratified a second time, while the Lord appointed the\nordinance of circumcision as a sign and seal of it, to be extended to\nthe descendants of the patriarch, not merely as the progenitor of the\nIsraelites, but as the father of many nations. The extension of the\nprivilege to Ishmael, the descendants of whom observed the rite, and to\nthe other males of Abraham's household, was a pledge that all the\nGentile nations should in due time become interested, not merely in the\noutward advantages, but also in the spiritual privileges of God's\ncovenant, and was a pleasing illustration of the manner in which the\nLord, by a special appointment, is pleased to testify even through many\nages, to the good of many, to the pleasure which he takes in his\nservants performing duty in the strength of grace afforded by\nhimself.[745] When the Covenant was about to be ratified for the third\ntime, the Lord called his servant to a signal exercise of faith. The\ngiving of an enlarged view of the promise followed upon the provision of\na sacrifice, as a substitute for the once-devoted son; and united with\nthe oath of God, given for confirmation, in leading to the renovation of\nthe Covenant, as a sign of the Lord's approval of the vigorous exercise\nof that faith through which its conditions are accepted. And the new\npre-intimation of a Saviour to come, that was made in the ram caught in\nthe thicket, gave to all who believed in God--and still more, the\nactual offering of the Lamb of God, gives to all now who follow their\nfaith in Covenanting, to use in confidence the patriarch's\nwords,--\"Jehovah-jireh,\" _the Lord will provide_.[746]\n\nThe Covenant made with Israel, like the others made thereafter with the\nChurch of God, was a renovation of that established with Abraham. Like\nthat, it was proposed by the Lord himself, and besides, was in token of\nhis enduring favour ratified by his oath.[747]\n\nThe Covenant with Jacob was entered into after that the Lord, by\nanticipating and encouraging the faith of his servant, graciously\npresented before him the vision of the Ladder, as an emblem of the\nglorious Saviour bringing men to communion with God, and in the\naccomplishment of his work directing the energies of unfallen angels\nsent forth by him to minister to the heirs of salvation.[748]\n\nThe Covenant of Sinai was confirmed in a manner the most encouraging,\nas well as condescending and glorious. By fire, the Lord intimated not\nmerely his power to punish, but also his gracious presence. By the voice\nof speech, though the people were afraid, he afforded in kindness an\nindisputable evidence of the truth of his gracious intercourse with\nthem.[749] And when it was renewed, the Lord added to the tokens which\nhe had given of his regard for his people drawing near to serve him,\nwhile he passed by before his servant Moses, and proclaimed, \"The Lord,\nthe Lord God, merciful and gracious, long-suffering, and abundant in\ngoodness and truth.\"[750]\n\nThat the Lord approved of Israel making a vow at Hormah, appeared from\nthe fact that He granted to them the object of it.[751]\n\nThe Covenant made on the plains of Moab was confirmed by the oath of\nGod; and the encouragement of it, that the Lord would be unto Israel a\nGod, afforded additional evidence that their net of laying hold upon it\nwas well-pleasing to him.[752]\n\nThe Covenant made at Shechem was shown to be approved of God, not merely\nby his command to Israel to enter into it, but by the strength which he\ngave to them to serve Him, and consequently to keep that covenant all\nthe days of Joshua, and all the days of the elders that overlived\nJoshua.[753]\n\nOf the Covenant between God and Israel, entered into through the\ninstrumentality of David,[754] the Lord testified his approbation, in\nfulfilling to the house of Judah its promise of a race of kings in\nDavid's line, which should be consummated in Him who, being David's Son\nand David's Lord, should reign for ever.\n\nThe tokens of the Lord's acceptance of Israel Covenanting with him in\nthe reign of Asa were, that He, whom they had sought with their whole\ndesire, was found of them, and that he gave them rest round about.[755]\n\nIsrael Covenanting with God, in the reign of Nehemiah, were visited with\nspecial tokens of Divine favour. The Lord gave them one heart to perform\nthe service, and bestowed his blessing afterwards upon them. \"The hand\nof God was to give them one heart to do the commandment of the king and\nof the princes, by the word of the Lord.\"[756] \"Then the priests the\nLevites arose and blessed the people: and their voice was heard, and\ntheir prayer came up to his holy dwelling-place, even unto heaven.\"[757]\n\nAs to Israel under Joshua and the elders that overlived him, so to the\npeople Covenanting under Josiah, the Lord showed his favour, by enabling\nthem to keep covenant with him. \"And all his days they departed not from\nfollowing the Lord, the God of their fathers.\"[758]\n\nThough there is less explicitly said to intimate that the Covenanting of\nIsrael under Ezra was approved of God, than what is recorded in\ncommendation of other like exercises, yet their work was acceptable to\nHim.[759] Were there nothing else to show this, the prayerful frame of\nmind, corresponding to a former promise, in which they engaged in it,\nwere sufficient.[760]\n\nThe Covenant between God and his Church, in the days of Nehemiah, was\nmade and followed with signal marks of Divine favour. The transaction\nhad been predicted. \"For though thy people Israel be as the sand of the\nsea, yet a remnant of them shall return: the consumption decreed shall\noverflow with righteousness.\"[761] \"The consumption\" here spoken of, was\nthe destruction of the Assyrian empire. The returning referred to, was\nthe restoration of Israel from Babylon. And the overflowing with\nrighteousness adverted to, would appear to have been the exercises of\nengaging in Covenanting under Ezra and under Nehemiah, and the\nconsequences thereof. And manifold were the benefits that followed from\nthese engagements. Copies of the law of God were increased: the people\nwere accordingly much more abundantly instructed than they had been\nbefore; and they no more returned to idolatry.\n\nAnd what is said by an apostle, in reference to the Churches of\nMacedonia engaging in the exercise, we have no reason to suppose to be\ninapplicable to the other Churches in the apostolic age, that performed\nthe duty,--that they did so \"by the will of God.\"\n\nHence, in conclusion. Though the Canon of Scripture be now closed, we\nhave encouragement to make vows, the engagements of which are lawful. A\nmaterial difference that obtains between the former and the present\ndispensation of Divine grace is, that what was vouchsafed under the\nformer, was fitted to afford the principles according to which, all\nunder the latter should judge of the attainments from the hand of God,\nmade by them in every given exercise. Did he, in former times,\nmanifestly approve the performance of the duty? he will substantially do\nso now. Did he favour his people taking hold on his covenant then? he\nwill do so still.\n\nFOOTNOTES:\n\n[743] Gen. vi. 17, 18. vii. 16.\n\n[744] Gen. xv. 9-18.\n\n[745] Gen. xvii. 7-14.\n\n[746] Gen. xxii. 1-18.\n\n[747] Gen. xxvi. 3-5; and Ps. cv. 9.\n\n[748] Gen. xxviii. 11-22.\n\n[749] Exod. xix. xx.\n\n[750] Exod. xxxiv. 6; see also ver. 10.\n\n[751] Num. xxi. 2, 3.\n\n[752] Deut. xxix. 13.\n\n[753] Jos. xxiv. 25, 31.\n\n[754] 2 Sam. vii. 11-22; 1 Chron. xxviii. 8.\n\n[755] 2 Chron. xv. 15.\n\n[756] 2 Chron. xxx. 12.\n\n[757] 2 Chron. xxx. 27.\n\n[758] 2 Chron. xxxiv. 33.\n\n[759] Ezra x.\n\n[760] Jer. l. 4, 5.\n\n[761] Is. x. 22.\n\n\n\n\nCHAPTER XIII.\n\nCOVENANTING PREDICTED IN PROPHECY.\n\n\nThe fact of Covenanting, under the Old Testament dispensations, being\napproved of God, gives a proof that it was proper then, which is\naccompanied by the voice of prophecy, affording evidence that even in\nperiods then future it should no less be proper. The argument for the\nservice that is afforded by prophecy is peculiar, and, though\ncorresponding with evidence from other sources, is independent. Because\nthat God willed to make known truth through his servants the prophets,\nwe should receive it as transmitted by them, in a manner peculiarly\ncalculated to invite attention. A statute tells what, according to the\nauthority of God, ought to be done. The revelation of God's purposes\nunfolds precisely the same things as to be done, but according to his\nsovereign arrangements made to lead to them. Prophecy declares, indeed,\nthe purposes of God, but specially the carrying of them into effect in\nindividual cases. In the purposes of God, each fact agreeable to his\nwill is provided for. In prophecy, such of these facts as he has\nresolved to make known are presented. The reality of the pre-intimation\nof these shows their importance, and points out that preparation ought\nto be made for them. The assurance that a fact of Covenanting is\npredicted is a substantial argument for its lawfulness. The individuals,\nto perform it, may be urged by a variety of motives; yea, even by the\npromise in reference to their doing of it, without knowing at the time\nthat they were the special objects of the promise. The argument from\nprophecy derives its value from two things,--that the subject of\nprophetic intimation, as provided for by the Lord himself, is\nwarranted, and, that it is beyond the power of men either to fulfil it\notherwise than he has arranged, or to prevent its accomplishment.\nProphecy describes, with precision, facts that will take place. Men are\nbrought into the circumstances to which a prophecy refers, and they may\nbe ignorant of the fact. Afterwards they know it, and attest the verity\nof the prediction. The descriptions afforded in prophecy concerning the\ncircumstances of the truth predicted are not given to provide these\ncircumstances, for that is done according to a sovereign Divine\narrangement; but are afforded to show, after the fulfilment, that the\ntruth was indeed that which had been foretold. Prophecies, that duty\nwill be done, lead men to it, not as attracted by its circumstances, but\nas directed by the Divine counsel.\n\nProphecy, therefore, independently of its fulfilment, affords a reason\nfor Covenanting. Properly authenticated, it has the force of an\nimportant argument. Shown to be prophecy, both by the circumstances in\nwhich it was uttered, and by the fulfilment, it is manifestly conducive\nto the duty. The fulfilment of prophecy is a scriptural test of its\ntruth; but manifestations made of Divine approbation to the prophet,\neven before what was uttered by him was fulfilled, also attest that such\nwas of God. It is the prophecy, as authenticated by one or other, or\nboth of these things, that gives encouragement to perform the service.\nDid God speak by his servants in order to inform men, that his name\nshould be called upon, in vowing and swearing unto him? Then, because of\nsuch a peculiar manifestation of his will, the duty behoves to be\nperformed. If the dictation of his will as a law in reference to the\nservice had been sufficient, he would not otherwise have enjoined it.\nAnd if his will manifested in that manner confers obligation, does not\nthe revelation of it, in the condescending, though glorious language of\nprophecy, as well as otherwise, bind to duty? Shall he use any means to\nmake his pleasure known, of which men, by giving obedience, will not\ntestify their approbation? Shall God speak, and yet men not respond?\n\nCovenanting was predicted in prophecy in reference to Old Testament\ntimes. The prophecies under this head may be divided into those of the\nearlier prophets, and those of the later. The first class includes in\nit, those of Jacob and Moses, and others, who were employed to predict\nthe future circumstances of Israel. Referring to the Church of God as a\ncovenant society, in general they foretold that the exercise of\nCovenanting should be performed by its members. As an instance of\nexplicit references made to the duty, we may advert to the blessing of\nMoses on the tribe of Levi.[762] That prophecy, though not limited to\nthe periods of the former dispensations, may be considered as specially\nincluding in it a prospective regard to every act of Covenanting, in\nwhich the Church and nation of Israel as such engaged after it was\ndelivered. The predictions of the later prophets in regard to\nCovenanting in the former ages, were fulfilled, on the return of the\nJews from Babylon.[763] They were so explicit, and so soon fulfilled, as\nto afford most emphatically an exhibition of the will of God in regard\nto their object.\n\nCovenanting was predicted in prophecy in reference to New Testament\ntimes. Both in the first and in the later ages, the performance of the\nduty in these ages was foretold. It was intimated when it was said\nconcerning the Messiah,--\"Unto him shall the gathering of the people\nbe.\"[764] Many prophecies uttered concerning the restoration of Israel,\nrefer to the present dispensation; and consequently, the predicted\nexercises of Covenanting which these contain, to it also belong.[765]\nCorresponding to the prophetic intimation concerning a people who should\nbe created to praise the Lord, is that of a new heavens and a new earth;\nboth are to be fulfilled in gospel times, and by those who were to be\ncreated, engaging in the duty of taking hold on God's covenant.[766] The\nSaviour was promised for a covenant of the people, and for a light of\nthe Gentiles; and also that he might establish the earth, to cause to\ninherit the desolated heritages.[767] The last of the Old Testament\nprophets, at the same time that he speaks of the covenant of the\npriesthood having been broken by the Jews, who were unbelievers,\nuttering the prediction,--\"My name shall be great among the\nGentiles,\"[768] pre-intimates that all the heathen nations shall use the\nname of God in vowing and swearing unto him. Early was uttered the\nprophecy,--\"God shall enlarge Japheth, and he shall dwell in the tents\nof Shem.\"[769] An illustration of it is given in these words,--\"Is he\nthe God of the Jews only? is he not also of the Gentiles? Yes, of the\nGentiles also?\"[770] Its reference to Covenanting is therefore manifest.\nMany passages besides, from the Old Testament prophets, show that the\nGentiles in their national capacities shall vow and swear to God.[771]\nAnd in the book of Revelation, the same is foretold.[772] Explicit\npredictions are made concerning the Egyptians vowing a vow and\nperforming it, and concerning the Assyrians along with them and Israel\nbeing reckoned as the Lord's people, which fall to be fulfilled in the\nlater times.[773] And by the voice of prophecy we are assured, that by\nCovenanting, in the last days, Israel and Judah shall be gathered and\nunited as the Lord's people. By the breaking of the staff \"Beauty,\" a\nprophet was called to signify that the Lord's covenant with Israel was\nbroken; and by the cutting of the other staff, \"Bands,\" he was directed\nto show, that the brotherhood--certainly one which had been professedly\nby covenant, between Judah and Israel should be broken.[774] But even an\nearlier prophet, by the use of the corresponding emblems,--of one stick\nfor Judah and Israel his companions, and another for Ephraim and all the\nhouse of Israel his companions, in joining them into one stick, was\ncommissioned to testify to their being joined to one another, in taking\nthe Lord for their God, in the latter day.[775] Referring to the words\nof sacred psalmody,--\"Therefore will I give thanks unto thee, O Lord,\namong the heathen, and sing praises unto thy name;\"[776] as prophetic,\nan apostle unfolds the exercise of Covenanting as incumbent till the\nlatest times. Yea, as a fruit of the resurrection of the Lord Jesus, the\nservice, in the loftiest terms, is foretold. \"Thou hast ascended on\nhigh, thou hast led captivity captive: thou hast received gifts for men;\nyea, for the rebellious also, that the Lord God might dwell among\nthem.\"[777]\n\nHence, in conclusion. How important to attend to such prophetic\nintimations! They are the word of God. They were indeed addressed\nthrough men, but their origin is Divine. They are addressed to us. In\ntimes past God spake unto the Fathers by the prophets; he still speaks\nto us in his word. By the authority of the Lord Jesus, we are commanded\nto search the Scriptures;--the Old Testament as dictated by his Spirit,\nand the New as also from Him. While we read his word, he speaks to us\nfrom heaven. Let us not be slow of heart to believe all that the\nprophets have written.\n\nFOOTNOTES:\n\n[762] Deut. xxxiii. 8-10.\n\n[763] Some of these are contained in Is. x. 22; xxviii. 15-22; Jer. l.\n5.\n\n[764] Gen. xlix. 10.\n\n[765] See Jer. xxxi. 31-34, and Heb. viii. 8; Ezek. xxxiv. 25; xxxvii.\n26; as instances.\n\n[766] Ps. cii. 18-22; Is. lxv. 16, 17.\n\n[767] Is. xlii. 6; xlix. 8.\n\n[768] Mal. i. 11.\n\n[769] Gen. ix. 27.\n\n[770] Rom. iii. 29.\n\n[771] Ps. xxii. 27; Is. lii. 15; Zech. ii. 14.\n\n[772] Rev. xi. 15; xv. 4.\n\n[773] Is. xix. 18-25.\n\n[774] Zech. xi. 10, 14.\n\n[775] Ezek. xxxvii. 15-28.\n\n[776] Ps. xviii. 49.\n\n[777] Ps. lxviii. 18; see also Zech. ii. 11.\n\n\n\n\nCHAPTER XIV.\n\nCOVENANTING RECOMMENDED BY THE PRACTICE OF THE NEW TESTAMENT CHURCH.\n\n\nThe approved practice of the Church of God in Covenanting, is\nrecommended to us by these two things,--that it displays a voluntary\nregard to his will, and that it exhibits his power accomplishing his\npurpose.\n\nThe example of the people of God, while they walk in all his ordinances\nand commandments blameless, is a warranted motive to duty. \"Be ye\nfollowers of me, even as I also am of Christ.\"[778] Their practice in\nthe discharge of the duty of Covenanting, accordingly, is worthy of\nimitation. Were we doubtful whether or not their observation of the\nexercise were according to the will of God, we should not be encouraged\nby it; but when assured of its consistency with the Divine record, we\nare called to follow it. Their devout performances of the duty, then,\npresent a reason for discharging it, strong in proportion to the force\nof every warrant which they had for engaging in it, but though in\naccordance with these, different from each of them. True, we are not to\ncompare the doings of men with the command of God; but when he calls us,\nwe are under obligation to observe these, when presented as an\nillustration of duty, or as a motive to perform it. On account of the\nsame reasons for which the Church of God in former ages attended to\nCovenanting, we should attend to it; but we should perform it because of\ntheir example besides. Did they engage in it because of the\nmanifestations of its obligation upon them, made in the Scriptures, and\nalso on account of the approved practices of their predecessors? We\nshould perform it for the same reasons, and for this cause besides, that\nthey themselves engaged in it. \"We desire ... that ye be not slothful,\nbut followers of them who through faith and patience inherit the\npromises.\"[779]\n\nThe practice of the Church of God, warranting to engage in the duty, is\na manifestation of Divine favour made by Him in enabling her to act to\nthe fulfilment of his designs. Were his people called to duty according\nto his command? He vouchsafed the strength requisite that they should\nobey. Were they attracted to it by the anticipation of good from Him? He\nafforded the grace by which they were drawn. Through them performing the\nservice, was promise or prophecy regarding it fulfilled? The glory of\nGod was displayed by Him fulfilling his word. Because of the displays of\nDivine excellence made on its performance by the saints, contemplating\ntheir example, we are called to the duty.\n\nOn these two grounds, the practice of the New Testament Church, engaging\nin Covenanting, to which here but merely a slight reference can be made,\ninvites to the duty.\n\nThe practice of the Church of God in the Apostolic age, in regard to\nthis matter, has been considered before;[780] to those cases that were\nexplicitly approved of God, it belongs.\n\nThe practice of the Church of God in the three centuries immediately\nsucceeding the Apostolic age recommends the duty. Creeds, Confessions,\nand Covenants, obtained in that period; summaries of Christian doctrine,\nreceived and adhered to, are recorded by Irenaeus, Tertullian, Origen,\nand others. To oppose the manifestation of error, these would appear to\nhave been made. The primitive Christians, in order to the attainment of\nChurch membership, were required not merely to assent to such creeds or\nconfessions, but also to confirm their acquiescence by oath.[781] The\nyounger Pliny represents them as meeting on a certain day--obviously the\nSabbath--and among other exercises, then engaging in addressing\nthemselves in prayer to Christ, binding themselves by a Solemn Oath, to\nwhat we know to be duty. Justin Martyr represents Baptism to adults as\ngiven only to those of them who vowed to live according to the\nconfession of their faith. And to the practice of Covenanting by oath,\non the reception of Baptism, Tertullian and Jerome also allude. The\nservice, as authenticated, continued till the days of Gregory Nazianzen.\nDuring the period too, covenants were subscribed; and at some stages at\nleast of it, those who had become exposed to the censures of the Church,\non being restored, were required explicitly to enter into covenant\nagain. Such procedures were, in measure, more or less perfect, according\nto the statutes of the word of God, enjoining vowing to Him; and they\nhave a claim to be regarded as the fulfilment of some of the prophecies\nregarding the duty of Covenanting, that refer to the last times. The\nbeneficial practical consequences of them, in many cases, gave\ncorroborative evidence that they were warranted.\n\nThe federal transactions of the Churches of the Reformation recommend\nthe duty. To what extent the practice may have been engaged in by the\nfew in Europe who held the truth during the dark ages, we do not well\nknow. That it was much attended to, we may rather infer, than use as an\nargument. But with the dawn of the Reformation came the practice of\nCovenanting. Step by step the Churches proceeded in opposition to\nPopery, by solemn engagements. By them the friends of truth were united\ntogether. By them, where they stood, successively through grace, they\ntriumphed, even when they fell;--they knew not to flee. The history of\nthe Church's reformation is written in her Covenants.\n\nFirst. The federal transactions of the Churches abroad. The Waldensian\nand Bohemian Churches--the forlorn hope of the Reformation, nobly led\nthe way by Covenanting. Two Confessions of the faith of the Waldenses\nare valuable monuments. Some Waldenses who settled in Bohemia, are\nunderstood to have become the followers of John Huss. These frequently\npractised Covenanting. The Churches of the Waldenses and of the\nProtestants of Germany, in November, 1571, entered into a solemn\ncovenant engagement, in which was made a profession of their faith, and\na resolution to adhere to the true Christian Reformed Religion. Previous\nto this, by the famous league of Smalkald, renewed in 1536, the\nProtestant princes and people of Germany became engaged to maintain\ntogether the doctrine and truth of the gospel, and peace and\ntranquillity in the empire and German nation. In the Reformed Churches,\nCovenanting was common. According to Beza, on July 20, 1537, the capital\narticles of the Christian religion and discipline were SWORN by the\nSenate and people of Geneva. Berne and Lausanne also came to be included\nin the league. The Churches of Holland, and of Hungary and Transylvania,\nand others on the continent of Europe, had recourse in like manner to\nsolemn vows. The tendency to enter into such engagements survived the\nwreck of the period that has elapsed since the days of the Reformation;\nand was nobly illustrated in recent times, as when a number in the\nAustrian dominions, when about to be cruelly expatriated for their\nattachment to the truth, pledged themselves to adhere to it, by a\n\"Covenant of Salt.\" The practice extended to America. There settlers\nfrom Europe, at Salem, in 1629, by Covenanting, solemnly incorporated\nthemselves into a Church of Christ. And afterwards the practice of\nCovenanting in the adopted land obtained.\n\nSecondly, and lastly. The Covenant engagements of the Church in Britain\nand Ireland. Scotland was honoured, early in the Reformation, to declare\nvaliantly for the truth. Though a Hamilton, and a Wishart, and other\nnoble confessors and martyrs, were soon sacrificed, it pleased God to\nplace a safeguard around a Knox and others, that the truth might be\ndiffused. And when the rulers of the nation were wholly devoted to\nPopery, in his goodness and mercy He saw meet to put it into the hearts\nof some of the nobles, and of many of the people, to offer themselves\nwillingly, by Covenanting, to use means to effect its removal. The first\ncovenant against Popery was ratified at Edinburgh, in December, 1557. It\nwas signed by the Earl of Argyll, Glencairn, Morton, Archibald Lord\nLorne, John Erskine of Dun, and others. The next was entered into at\nPerth, in May, 1559. The third was made at Stirling, in August of the\nsame year. The fourth, at Edinburgh, in April, 1560. The Fifth, through\nthe exertions of John Knox and George Hay, at Ayr, in September, 1562.\nIn 1580, the National Covenant, drawn up by John Craig, and directed\nagainst the whole of the Romish corruptions, was entered into; next\nyear, the General Assembly sanctioned the covenant, and the Church\nreceived it; it was renewed in 1590, and also in 1596. On the 28th of\nFebruary, 1638, the covenant, with an addition that was virtually\ndirected against Prelacy, was renewed at Greyfriar's Church, Edinburgh;\nthousands had assembled; the solemnity was accompanied with prayer and\nfasting; and with the most profound emotions, the covenant was sworn\nand subscribed. In order to carry into design its effect, in Glasgow,\nNovember, of the same year, sat down the Assembly--celebrated for\noverthrowing Prelacy in Scotland, and for its other acts of reformation.\nAnd as a manifestation of attachment to the cause of the covenant, in\nthe consequent ever memorable times, there appeared on the banners of\nthe Scottish people, the memorable motto, \"For Christ's Crown and\nCovenant.\" These covenants are binding still on the people of Scotland.\nIt is their duty still to declare for their object. Making efforts to\nmaintain the kingly authority of Messiah, they ought to regard his\ncovenant. Only those who see his covenant, see properly his crown. But\nto proceed. In consequence of negociations between the people of England\nand those of Scotland, \"the Solemn League And Covenant,\" between the\nthree kingdoms, was entered into. It was directed against Popery and\nPrelacy, and every other species of error; it engaged the nations to\nendeavour to attain to uniformity in religion; it recognised the duty of\nobeying civil rulers in the Lord; and it was sworn by men of various\ncommunities, but by them as all of one reformed religion. In August,\n1643, it was approved by the Scottish Convention of Estates, and by the\nGeneral Assembly, on one day. It was sworn thereafter at St. Margaret's,\nWestminster, by both Houses of Parliament, the Assembly of Divines, and\nthe Commissioners from Scotland. It was afterwards subscribed by both\nHouses of Parliament, and by the Assembly of Divines, and generally by\npersons of all ranks in the United Kingdom. It was renewed in Scotland\nin 1648, and by the Parliament in 1649. Being scriptural in its matter,\nand not yet implemented, and besides, having been acquiesced in by the\ncivil power, it is to this day binding on the nations;[782] to this day\nit binds the Churches in the three kingdoms,--the Church of Scotland,\nand all those who have seceded from it as an establishment, as well as\nthose Presbyterians who never were connected with that Church since the\nRevolution.[783] It is not too much to describe it, in the language of a\nmost justly esteemed writer, as \"a document which we may be pardoned for\nterming the noblest, in its essential nature and principles, of all that\nare recorded among the international transactions of the world.\"[784]\n\nThe National Covenant of Scotland, and the Solemn League and Covenant,\nwere renewed, with various additions, at Lanark, before the devoted but\ndisastrous struggle at Pentland, in 1666; at Lesmahagow, in 1669; at\nAuchensaugh, near Douglas, on July 24, 1712; and at Crawfordjohn, in\n1745. What was suited to these times in the engagements made on those\noccasions, and not yet accomplished, is binding, through the deeds of\nthe parties who entered into them, on those whom these parties\nrepresented.\n\nIt would not savour much of candour to keep out of view, that by other\nparties besides, these covenants have been renewed since the Revolution;\nthough it must be declared, that of the renovations made by such we\ncannot in all things approve.\n\nScotland, nay Britain, we may then say, was solemnly dedicated to the\nLord. When will the Covenanted work of Reformation, which at present\nlies under the bann of many wicked acts, yea, even under the act\nconfirming the Union between Scotland and England, be revived? May\nthere be soon fulfilled to our people again the promise,--\"Thou shalt\nbe called Hephzi-bah, and thy land Beulah: for the Lord delighteth in\nthee, and thy land shall be married.\"\n\nIt must be admitted that the testimonies of those who opposed the Romish\napostacy were in accordance, at least in some measure, with the mind of\nChrist; and it cannot be denied, that the many to whom we have referred,\ndelivering those testimonies with all the solemnity of an oath,\nappeared, to the fulfilment of ancient prophecy concerning those who in\nthe last times should testify for him, as his \"Witnesses.\" Besides, has\nthere not been fulfilled in our own land, as well as elsewhere, in those\nwho engaged in Covenanting, in part such promises as this,--\"He shall\nnot fail nor be discouraged, till he have set judgment in the earth: and\nthe isles shall wait for his law.... I the Lord have called thee in\nrighteousness, and will hold thine hand, and will keep thee, and give\nthee for a covenant of the people, for a light of the Gentiles.\" That\nthis promise may in due time be fulfilled to all who are in darkness,\nlet us endeavour to imitate, in their devotedness of heart to God, those\nwhose conduct we have been led here to consider, and who enjoyed so\nabundantly the benefits of that promise.\n\nFOOTNOTES:\n\n[778] 1 Cor. xi. 1.\n\n[779] Heb. vi. 11, 12.\n\n[780] Chap. xii.\n\n[781] Vitringa.\n\n[782] See \"Lectures on the Principles of the Second Reformation.\"\nGlasgow, 1841. Lecture VII., by the Rev. Dr. W. Symington.\n\n[783] Appendix B.\n\n[784] \"History of the Church of Scotland.\" By the Rev. W.M.\nHetherington, A.M. Edin., 1842.\n\n\n\n\nCHAPTER XV.\n\nSEASONS OF COVENANTING.\n\n\nThe duty is never unsuitable. Men have frequently, improperly esteemed\nthe exercise as one that should be had recourse to, only on some great\nemergency. But as it is sinful to defer religious exercises till\naffliction, presenting the prospect of death, constrain to attempt them,\nso it is wrong to imagine, that the pressure of calamity principally\nshould constrain to make solemn vows. The exercise of personal\nCovenanting should be practised habitually. The patriot is a patriot\nstill; and the covenanter is a covenanter still. \"It is not enough that\nthe heart be once given to God; when this has really been done it is a\ngreat attainment; but it must again and again be surrendered in renewed\nacts of self-dedication, in order to the maintenance of any thing like\nfidelity and steadfastness in his service. A daily recognition of our\nrelationship to Christ, is full of comfort and encouragement, and is at\nthe same time invaluable as a means of sanctification. How precious the\nprivilege of being able in all difficulties and dangers, to speak of the\ngreat Jehovah in the language of Paul,--'God, whose I am, and whom I\nserve!'[785] How powerful the argument, in applying for deliverance from\nevil of whatever kind, employed by the Psalmist,--'_I am thine_, save\nme.'[786]\"[787] And though the exercises of Social Covenanting are not\npracticable so frequently as those of that which is personal, there is\nno reason why they, any more than the other, should be reckoned as\nincumbent only on occasions of an extraordinary nature.\n\nBut special seasons do give peculiar calls to the duty in all its\nvariety. Times of hazard and distress, by displaying in relief, the\nvanity of all the aids that mere creatures could afford, and finding men\nlooking around for comfort and support, invite, with a power peculiar to\nthemselves, to look to Him who is a present help to his people in every\ntime of need, and cordially, by Covenanting, to respond to his\ninvitation,--\"Call upon me in the day of trouble; I will deliver thee,\nand thou shalt glorify me.\"[788] When religion is low, and error and\nvice and ungodliness prevail, the hosts of darkness are successful; but\ntheir clamour is unfit to drown the cry, so fitted to inspire with holy\nzeal, then urging to special devotedness to the Lord's cause,--\"Who is\non the Lord's side?\"[789] In times of reviving, there are transmitted by\nevery gale from heaven, the words of the Redeemer, inviting his\nSpouse--his Church, individually and socially to the holy duty of\nacknowledging Him as her Lord,--\"Rise up, my love, my fair one, and come\naway.\"[790] When the friends of truth unite for its maintenance, either\nin an incorporate or other capacity, they are called to follow the Lord,\nthe \"Leader.\" Is it said of the wicked,--\"They are confederate against\nthee (or, against thy Covenant they shall covenant)\"? What ought to be\nthe conduct unitedly of those, who individually are interested in the\nLord's Covenant? Are they not urged, to declare most explicitly by\nformally taking hold upon it, that they have come up to the help of the\nLord, to the help of the Lord against the mighty?[791]\n\nFOOTNOTES:\n\n[785] Acts xxvii. 23.\n\n[786] Ps. cxix. 94.\n\n[787] \"Enter into thy Closet.\" By the Rev. James M'Gill, Hightae,\nLochmaben. Glasgow: David Bryce, 1843;--a most valuable work on the\nsecret duties of religion.\n\n[788] Ps. l. 15.\n\n[789] Exod. xxxii. 26.\n\n[790] Song ii. 10.\n\n[791] Appendix C.\n\n\n\n\nCONCLUSION\n\n\nHence the exercise of Covenanting has powerful claims. It is important.\nIt is unfolded by a flood of light from the page of Divine truth. It is\nintimately connected with the manifestation of the glory of God. It is\nrelated to every other duty incumbent on men. It contemplates the best\ninterests of society at present and to come;--it bears upon the\nmaintenance of the just rights of mankind, and the glory of the Church\nin Millennial times. And it is an important means of sanctification, and\nof perseverance in grace. By means of it, each one of the glorious\ncommunity of which Christ is the Head is called to manifest attachment\nto him; and through it to become more and more like unto him: so that\nthe whole body of the faithful, each one having been taken into God's\nCovenant, and enabled to abide by it,--the Church, as the Lamb's wife,\nmay be presented faultless before the presence of his glory with\nexceeding joy.\n\nIt is advantageous. Preparation for it leads to accurate apprehensions\nof duty. It tends to cherish a devout solemnity of mind. It leads to the\ncomforts of habitual holy communion with God. It impresses with a sense\nof increased obligation, that furnishes an ardour of mind, powerfully\nimpelling to duty. It tends to unite many in affection, and sentiment,\nand zeal for truth. It presents instruction most solemnly to the young\nand rising race, led to inquire concerning it, \"What mean ye by this\nservice?\" It is calculated to arrest for good the attention of society\nat large. And it provides benefits the most valuable and extensive, for\ngenerations unborn.\n\nIt is necessary. It forms a part of the system of means devised by\nJehovah for carrying forward his work; and it must be observed. His\nwork, by this and other means, will be completed. Though the evils that\nhave occurred in the world have been permitted, yet some are chargeable\nwith blame for committing them, and others are culpable for not having\nused various means, of which Covenanting is one, in order that they\nmight have been prevented. Though the Romish apostacy was permitted, yet\nwho can tell how far the Church of God was culpable in not using\nextensively enough for its prevention, Covenanting--one means directly\nadapted to that purpose? And who can tell what effect the performance of\nthe duty will have in leading to the good in store for the Church, even\non earth, and to the prevention of evil which, if allowed, would arise?\n\nThe duty, therefore, should be observed.[792] It is irreligion that\ndisregards it. Superstition and infidelity alike trifle with an oath;\nfor Satan hates and tries to discredit this institution of heaven. Who,\nby not observing the ordinance of Covenanting would practically say,\nthat it ought to be abolished? Who would say that one flower of the\nfield should cease to exist in the vegetable world, because that many\nothers emit a fragrance whose elements are the same as those of the\nsweets which it breathes, or display tints due to the same colours that\nafford its glorious hues? And who would say that this part of the\nglorious system of the means of grace is unnecessary? Let this Ordinance\nbe observed, that evil, as a corrupt thing under the atmosphere and sun\nof heaven, may perish before it; that many may enjoy the blessedness of\nthe inheritance of the saints; and that God may be glorified through\nJesus Christ, the Mediator of the New Covenant.\n\nFOOTNOTES:\n\n[792] Appendix D.\n\n\n\n\nAPPENDIX.\n\nA.\n\n\nEvery species of co-operation with the appointed functionaries of an\nimmoral and unscriptural civil government, may not imply the recognition\nof that power to be the ordinance of God. To co-operate with these for\nexample, in the execution of justice, is not necessarily to acknowledge\nthat the power is of God. If the forms of procedure be in themselves\nproper, and the laws just, the carrying of them into effect for the good\nof society and for the glory of God, is in itself right. But it is one\nthing to say that justice should be done in society, and also to aid in\nthe execution of it, and it may be quite another to acknowledge that the\ncivil rulers of the given society have a right to do so in virtue of\nauthority from God. Justice should be done, by a civil power--agreeable\nto God's preceptive will. If no such power exist, the community are to\nblame for not originating such a power. And if justice be not done, they\nare also culpable;--because of the want of such a power justice is not\nto be undone. Were such to be allowed, the community would be chargeable\nwith the crimes of both remaining without a proper civil power and\npermitting evil to be committed with impunity. To co-operate with an\nunlawful civil power in doing justice, is therefore to do less evil, yea\nmore good, than would be done by refraining from co-operation.\n\nThe swearing of an oath by those called to testify to truth, or to act\nin the weighing of evidence, as on a jury, in order to the execution of\njustice, does not necessarily imply a recognition of the authority that\ncalls to do so, to be of God. It is the using of a lawful means of\ngiving assurance regarding truth necessary to be ascertained, but does\nnot essentially imply that the claims of those exercising power to the\nuse of that power, are good. A lawful constituted authority, whether\ncivil or ecclesiastical, has a right to claim an oath for proper\npurposes. But an oath may be sworn to others besides. It may be sworn\nfor a good end, even to those whose pretensions to power and authority\nmay not be well founded, but not as if they had a right to claim it,\nbut merely because of the giving of it being in itself right. The oath\nmay be sworn for a proper purpose before an individual who has correct\nimpressions of its sacredness, even though he may be acting for an\nunwarranted civil authority. It is not easy to conceive, however, how\none could swear an oath to an infidel, or to any other who regards not\nthe oath as a solemn religious engagement. The giving of an oath before\na judge and jury, or on a jury before a judge, under an unscriptural\ngovernment, does not include the recognition of those as using a power\ndeputed by God; but contemplates them as Christian men, though mistaken\nas to their power, yet doing what is in itself right, and which, if done\nby those possessed of authority from God, would be done in all things,\nthough imperfectly, according to his will. To swear to do justice, is\nnot to swear an oath of allegiance to an evil power. The one is a duty;\nthe other would be sinful. It is because that no better means of doing\njustice can be employed, that oaths to do justice in the said\ncircumstances should be given. For the assumption of power which does\nnot belong to them, those who make it, but not those who even make oath\nbefore them to do what is in itself good, while they protest against\ntheir unlawful claims to authority, are responsible.\n\nA civil government must either be the ordinance of God or not. It cannot\nbe viewed as acting, in some things, in the character of a power\nordained of God, but in others, as not possessed of authority from him.\nA good government, like a true Christian, often does what is evil. But a\nbad government, like the wicked, even though it do what in itself is\nright, cannot be viewed as in possession of privilege from God, or as\nacting for his glory. Yet the inflicting of a just penalty, even by an\nunwarranted power, is not to be reckoned as injustice, or--if a capital\npunishment, as murder. It is the claim to power which is made, but not\nthe accomplishment of the deed of retribution--which in itself is just,\nthat is faulty. Take for example the execution of justice on a murderer.\nMurder is not the crime to be laid to the charge of those who, acting\nfor or under the authority of a power that is not of God, on proper\nevidence put to death one who has unjustly taken away the life of a\nfellow creature. If a government not authorised by God, after due\ninvestigation put a murderer to death, they do what in itself is right;\nbut if they do so as those who in their incorporate capacity act for\nHim, they do what is wrong. By the deed they are chargeable with the\nsin, not of murder, but of assuming to themselves a designation which\nthey do not sustain. No man in society should take upon him by himself\nto execute justice for the shedding of blood, whether he live under a\ngood or a bad government, except the government refuse to defend the\nlives and properties of subjects, and even as some, nay, many\ngovernments have been, be chargeable with oppression and bloodshed. The\nreason why none should so interfere, is, that it is likely that the\nwhole community would execute justice with more propriety than an\nindividual. Yea, a whole community under an improper civil power should\nnot of itself execute justice, if there were an accessible power apart\nfrom or connected with it, in which were lodged authority from God.\nThose, however, who would in such circumstances claim that power, may\noften be looked upon with a jealous eye, as in general they would be\nfound least entitled to the possession of it. Those who have most\nwarrantably declaimed against evil constitutions, have been among those\nwho were least given to assume to themselves a title to power;--they\nhave been found to defend themselves, but not rashly to usurp authority.\nIf there were but one individual who could avenge bloodshed, and were\nhis mind in a proper state, he would seem to have a call addressed to\nhim to do so; failing to attend to it he would err. Were a community\nunder an authority not of God, to fail to execute justice, they would be\nchargeable with two sins,--that of letting the murderer go unpunished,\nand that of not, in recognising the law of God, forming a constitution\nor government gifted with power lawfully to proceed against the\ncriminal. Thus were either an individual or a community to avenge\nbloodshed, a lawful power being awanting, such would not be chargeable\nwith murder. Were a community to do so without acknowledging themselves\nto be possessed of authority from God, they would be chargeable with\nsin, for not endeavouring to constitute an authority having attributes\nwhich He would recognise as in accordance with his will. Were they to do\nso as if possessed of that authority, while destitute of it, they would\nbe chargeable with the sin essentially of usurpation; and with them,\nbecause of this, others acting so as to support their claim, would be\nguilty.\n\n\nB.\n\nReflecting on the descending obligations of the British Covenants on the\npeople of these lands, by the current of an eventful providence we are\nconducted to the consideration of the circumstances of the \"Free\nPresbyterian Church of Scotland.\" The events in the National Church of\nScotland which have led to the separation from her communion, of the\nProtesting Church, and finally, the disruption itself, cannot be\nforgotten. The struggle that was maintained for the rights of the\nChristian people, for the independence of Christ's house, and the glory\nof the Redeemer as King of Zion and King of kings, is worthy of the most\ncordial approbation. With those who were employed as the willing and\nhonoured instruments of emancipating the Church from the tyrannical\nrestraints under which she so long groaned, and effected a dissolution\nof a connection with the State, fraught with so many evils as have been\nlong felt by her, there ought to be but one feeling of Christian\nsympathy. A testimony for the truth, calmly, and effectively, and\ndevotedly, has been borne by her, to her lasting honour. The Church has\ndeclared that the government has acted a tyrannical and wicked part by\ninterfering with her privileges; and the people of Scotland have\npractically and memorably said, that it is sinful for the Church of\nChrist to be connected with an anti-christian State. The government of\nthe land has been baffled. The rulers were not overborne by the voices\nof a majority in either House of Parliament; but by a calm and efficient\nresolution, we do not say, becoming the Scottish people, but worthy of\nChristian men, they have been defeated; and that would be wise policy,\nindeed, which would remove the shame of their overthrow. For the steps\nof reformation taken, for the noble sacrifice made by those who gave up\ntheir emoluments that they might be faithful, commendation is due; and\nthat the Free Protesting Church may come to maintain, to its utmost\nextent, not merely doctrinally but practically, the testimony of Christ,\nis ardently to be desired. The accession of a great proportion of the\nyouth preparing for the ministry, and of those engaged as itinerants in\npreaching the gospel, is a token for good; and the devotedness of the\npeople of Scotland on the great emergency, in adhering to the\n\"Protesting Church,\" and in yielding of their substance for it, is\npeculiarly cheering to the mind. The countenance given by those of the\nPresbyterian Church in England who were present, was encouraging and\nestimable, as it might have been expected; while the approving\nsentiments expressed by those from the Presbyterian Church in Ireland,\nin their circumstances, were truly honouring to them, and to that\ncommunity. It was becoming others that by deputation they testified to\ntheir approval of the step taken at the great disruption. And, though\nwhat is here said is asserted on individual responsibility alone, it is\ndeclared, without fear of being in error, that another Community in the\nland--who consider it to be their duty to adhere to the whole of the\nSecond Reformation, and to the testimonies of the martyrs who suffered\nafter it, though not present by representation at the memorable\nsecession, in order to signify their approbation, do rejoice at the\nstep, and trust to see it followed by other procedures alike faithful.\n\nThe importance of the effects that are possible to follow from the\ndisruption, demands the exercise of great wisdom on the part of the\nProtesting Church. Not less than the power to originate the great\nmovement that has taken place, is requisite ability to direct it aright.\nThe people of Scotland, like a mighty mass, have been brought to act;\nmuch depends upon the plan according to which the moving body may be\nmade to bear. The future interests of the land, under Providence, would\nseem to be in the hands of those who now guide the ecclesiastical\nmovement. The destinies of Scotland were in the hands of a few in days\nof peril. They were not unworthy of the trust committed to them. By the\nadoption of the same principles which the martyrs practically\nillustrated, be it the honour of the Protesting Church, free from\npersecution, if the Lord will, but still faithfully, though called to\nsuffering, to transmit to posterity a legacy, ennobling and beneficial\nas that which those left.\n\nIt is necessary that the Church of Christ should proceed on principles\nlaid down in the Divine word. When it does not do this, it acts not in\ncharacter, but gives the enemies of the truth occasion to load it with\nreproach. The \"Free Presbyterian Church\" sustaining, as we conceive, the\ncharacter of a Church of Christ, should do so in all things.\n\nIt is Presbyterian, and is therefore called to base its attachment to\nthat form of government, on the principle, that it is of Divine right.\nTo maintain, or admit, that other forms of Church government are of\nDivine original, is to surrender a scriptural truth, to act as if facts\nin providence could modify the institutes of that society which is\nessentially spiritual, to become liable to inefficiency in the\nmaintenance of the truth, and to give scope to the unworthy suggestions\nof those who would contend, that what right even the Church maintains on\nan improper ground, other communities besides could claim as well as\nshe. The state has no right to claim the prerogatives of the Church, nor\nto dictate to her the form of her government, or prescribe for her in\nother matters. The State has no right to say to the Church, that,\nbecause she does not hold presbyterianism on proper grounds, therefore\nit might declare that her government shall be prelatic. But, by holding\nPresbytery as alone of Divine origin, she would most effectively\ndiscountenance such unjust claims.\n\nThe Church, by a noble act, has thrown off the fetters of erastianism\nthat had for so long been fastened upon her; let her act so as to be on\nher guard against every encroachment of that nature that might be\nproposed by the civil power. The struggle for the independence of the\nChurch was resolutely maintained, and the yoke of those who attempted to\ndiminish it, was dutifully thrown off. Let not any overture hereafter,\nranging between complete submission to the State, and the mere use of\nthe veto, on the part of the civil power, upon the appointment of a\ngiven minister to a congregation, though made by the State in the most\nattractive manner, be entertained. But let it be practically shown, as\nwell as solemnly resolved by her, that she recognises only one\nMaster--who is in heaven.\n\nDuring the last few years, an arduous struggle has been maintained, in\norder to secure, as far as possible, the rights of the christian people.\nNow, it is possible to put the people in possession of the unfettered\nprivilege of electing their own office-bearers; but to put any other\nparty in possession of that right, would be to do those injury. The\nclaims of lay patrons are without foundation in the word of God. The\nclaims of presbyteries, or any other parties than the members of the\nChurch themselves, are alike unsupported there. In order that the Church\nmay act in character, her procedure in regard to the election of pastors\nand elders, must be scriptural. It is true, that whether the Church act\nscripturally or not, no civil class are warranted to usurp her rights;\nyet, were her procedure not according to the law of Christ, she would\nact undutifully, and would give advantage to enemies to declaim against\nher, to the diminution of her influence for good. Though the Church were\nto declare for _The Call_, merely on the principle of expediency, but\nnot as if according to the will of Christ, the State would have no\nproper ground for affirming, that therefore it had a right to use\npatronage--its principle of expediency; for a right of the Church can\nnever be transferred to a civil power; yet the Church, by not\nlegislating on scriptural grounds, could not act in such a manner as to\ndeserve the recognition of her by the people as proceeding according to\nher true character.\n\nThe last few years have added to the Church of Scotland a high\nproportion of godly and devoted ministers. Errors, that would have been\nwinked at in previous periods by some in her Assemblies, have been\nbrought to light, and the laws of Christ's house have been brought to\nbear on those who maintained them. Purity of doctrine was a jewel among\nthe late reforming majority. The orthodoxy of the ministers in general\nof the separated Church is undoubted. She adheres to the Confession of\nFaith. It is requisite that she direct a testimony against unsound\ndoctrine, including the errors prevalent now in Churches called\nChristian; and that whatever scheme of co-operation with other\nChristians she may embark in, may be consistent with her regard for the\ntruth.\n\nThe Headship of Christ over the nations is maintained by the Protesting\nChurch; on that is founded the principle of the establishment of\nreligion by the civil magistrate; that, was recognised in the late\ncontendings with the civil powers, and especially in the second series\nof resolutions made at the Convocation of November; on that principle\nthese resolutions were carried into effect at the late disruption;--it\nis desirable that, in the progress of the newly modelled community the\nprinciple be properly applied. The important application of that, which\nis now necessary, is the lifting up of a protest against the civil\npower, as immoral and unscriptural, and a consistent course of procedure\nin consequence. What justifies the disruption requires a dissent from\nthe civil power, as a power not of God. That State with which the Church\ncould not be connected, so as to enjoy her own privileges, cannot be the\nordinance of God. If the government has been guilty of violating the\nrights and privileges of the Presbyterians of Scotland, has it not been\nacting in opposition to the will of Christ, and setting at nought his\nauthority? Were the civil government possessed of less influence than it\nreally has, men would likely be disposed to esteem it more agreeably to\nits true character, than they really are. Is an individual denounced for\nan act of injustice or oppression? And why should not a government? Even\nis a government, acting for the time being, worthy of being denounced\nfor some things, and yet worthy of approbation, as if acting for God?\nYea, is that constitution sound which admits of tyranny over the\nChurch--injustice of a highly aggravated character, to be cordially\nsupported by those who complain of its oppression? The same pretensions\nto power over her, that were put forth in acts of parliament,[793] when\nthe Church was disorganised, and for acting on which the house of the\nStuarts was driven from the British throne, have been of late made in\nthe councils of the nation. Can the power that would do so be approved?\nWhy should any cling to an oath of allegiance to a power that, in this\nparticular, as well as in others, is anti-christian? All have reason to\nbeware of the attractions of such civil powers. What is it that gives\nevil governments their influence, but their power to terrify, and their\nwealth and honours to seduce? In one case, the ministers of the\nCommunity to whom we now direct our thoughts, have nobly cast the latter\naside. It becomes her to act in other matters consistently with this.\nThere are those who would overthrow the institutions of the land, that\nare noble, and plant anarchy where oppression flourished. But her\nprinciples, yea, the principles of all who hold the truth, are the\nreverse. These would wish that good men in power should be brought to\nsee what is duty. They would not refuse to obey laws that in themselves\nare right. But they should not do so from a regard to the authorities in\nthe land that enjoin them. If the present system of civil government\ncannot stand of itself, why should the people of Scotland, escaped from\nthe trammels of tyranny, pledge themselves to support it? They ought not\nto bring in revolution, but neither ought they to continue, by adhering\nto their oath of allegiance, to give countenance to an unlawful civil\npower. Let their determination, and that of their brethren in the other\nparts of the empire, prove itself to be of a nobler order than what will\nbe abated by unfavourable circumstances. Let it be put forth in leading\nto abstain from countenancing an evil constitution, and to raise above\nthe fear of consequences. Arising from Christian principle, deep hid in\nthe breast, let it give an energy which opposition would only increase,\nand which death itself would not subdue, but hand over with increased\nvigour to others.\n\nThe Free Presbyterian Church of Scotland should recognise the\nattainments made during the Second Reformation. Whatever steps of real\nreformation have been taken of late, have been in accordance with some\nof these. It is desirable that all of them should now be adopted. Tho\nRevolution Settlement suffered not the Church to advance beyond the\nReformation made at 1592. Now that that compact has been abandoned by\nthe Church herself, let her occupy fully the ground on which the\nReformers, between 1638 and 1649, so honourably stood. By some laws of\nthe land, indeed, many of these are condemned. But these laws are\nmonuments of the tyranny and oppression of the government that made\nthem. The Revolution Church of Scotland never recognised, as a whole\nthe brightest attainments made in the history of the Church in the\nland. During the late contest, indeed, the Act of Assembly, 1647,\nadopting the Westminster Confession, has been pleaded as the Act of the\nChurch of Scotland at the Revolution, which had been made by the same\nChurch before. But though that could not have been properly maintained\nwithout admitting that other laws of the former era, not\necclesiastically repealed, were also the law of the Church at the\nlatter,[794] let the Church, now that she is completely unfettered, by\necclesiastical legislation solemnly adopt all the distinct attainments\nof the second reforming period, and thus serve herself an heir to the\nhighest privileges enjoyed by the Church in our land.\n\nIt is good that the Free Presbyterian Church contemplates the erection\nof a Theological Seminary for a rising ministry. May it be called into\noperation, and greatly prosper; and may her youth--kept from the\nchilling influences of error, evangelically instructed and eminently\npious, prove the means of diffusing widely the truth, in consequence of\na momentous reformation.\n\nAnd, above all, it is necessary that the Free Presbyterian Church should\nhave regard to explicit solemn covenant obligations. The vows of God,\nmade by the Church in this land, are upon her; these she ought to\nacknowledge, and to endeavour to renew. Though these covenants were\ncondemned by the laws of the land, they are still binding. The act of\nQueen Anne was against the Revolution Settlement, and, therefore, the\nreforming party in the Church of late declared that it was\nunconstitutional. The Revolution Settlement itself was based upon the\noverthrow of the whole of the Covenanted Reformation; and no more than\nthe act of Queen Anne, regarding patronage, ought the sinful parts of it\nto be regarded. Popery exists, and Prelacy, absorbing Popery, exists.\nWould that the Free Presbyterian Church, by recognising the binding\nobligation of the covenants, National, and Solemn League and Covenant,\nand by adding to the binding obligations of these, engagements suited to\nthe times, were to go forth in opposition to all evil, in all the\ngracious vigour of a faithful witness for the whole truth.[795]\n\nThe movement that has been lately made, contemplated in its highest\ncharacter, appears the work of God. By a wondrous providence he has shut\nup the Church to a course of duty, and has plainly indicated the\nnecessity to persevere in it. On the other hand, contemplating the human\ninstrumentality called to accomplish an estimable work, and approving\nmuch of the agents immediately employed, we should not be forgetful of\nthe corresponding efforts made in time past, even in the National\nChurch. Our heart is to the memory of such as had in their view the\nobjects lately contended for, and in a day when the rights of the people\nwere trampled on without remorse, willingly lifted the voice in the\nAssembly against patronage, and otherwise laboured for the removal of\nits flagrant enormities. There was good principle in the National\nChurch, but evil caused much of it to be unseen, though some of it\nremained manifest. Gold may be dissolved by a compound acid, and for a\ntime may cease to be observed, but not beyond the power of re-appearing.\nThe gold cannot be decomposed: let a test be added, and the\nindestructible ore will re-appear. By a powerful solvent the noble\nprinciple in the National Church became nearly all invisible, though\nsome of it could not be dissolved. A test has been added, and the whole\nhas been precipitated, and nearly all of it has come out.[796] The sound\nprinciple and piety in the Church were the gold; moderatism, including\nerastianism and patronage, was the solvent; a wondrous providence\napplied a test; and the gold of true excellence shines forth. Let it be\nunited by Covenanting, into one glorious mass, and be exhibited for\nbeauty, and glory to God. Let the Free Presbyterian Church, remembering\nthe past, wisely look forward to the future; and, reflecting upon what\nmay be the effect of its procedure on other nations of the world, now\nact so as to present an example worthy the imitation of all. And it is\nhumbly presumed that the standing of the Church, in the days of her\ngreatest glory and efficiency in the land, in preference to every other,\nclaims her adoption. The position, ecclesiastical and civil, of the\nfriends and followers of the Second Reformation, like an ancient\nfortress held by comparatively few, but venerable from its eventful\nhistory, remarkable amid the ruin which time has laid around it, and\ndisplaying a massive grandeur as it rests on its broad and solid\nfoundations, which had, during periods not very remote, been\ncontemplated more as an affecting memorial of the past, than as a\nstrength which should be available in time to come, has of late, while\ntyranny made progress, been somewhat approached, as it stands begirt\nwith its gigantic bulwarks, surmounted with the banner of the Covenant,\nmanifestly high above all other means of defending the Church; and it\nfaithfully promises a vantage-ground, noble from its commanding\naltitude, and unassailable within its high defences, to which all in the\nland who love the truth should come, that to whatever outward peril they\nmight be brought, they might maintain their christian warfare, to their\ncontinued honour and final triumph.\n\n\nC.\n\nIn order to suggest a good basis, whereon all in the land who hold the\ntruth might unite in a capacity more or less intimate, the following\nobservations are humbly presented for consideration. The friends of\ntruth cannot justifiably persevere in supporting the British\nConstitution as the ordinance of God. The government, in order to its\ndignity and efficiency, proclaims itself to be worthy of cordial\nsupport. The claims which it puts forth may not be regarded by itself as\nof a very high order, yet it views them as indisputable; and even,\nthough manifestly not an ordinance of God nor friendly to true religion,\nit seeks to strengthen its authority by availing itself of the use of a\nmost sacred institution in religion--the oath. The government itself,\nthough for certain ends it applies the oath, is not scriptural. And why\nshould good men claim for it the character of an ordinance of God, to\nwhich even of itself it does not aspire? What right has an unscriptural\ncivil power, any more than a corrupt ecclesiastical constitution,--what\nright has the British Constitution, any more than the Church of Rome, to\nclaim for itself in things civil, the title, such as that usurps in\nthings ecclesiastical, of an ordinance of God? Nay, the very fact of a\ngovernment in gospel times supporting Popery, must cut it off from the\ntitle of a power delegated from above. It is simply because bad civil\ngovernments have great influence, that they lead men to pay them a\ndeference which they would not yield to other systems charged with their\nevils. Why is an evil government at one period viewed as the ordinance\nof God, and at another as worthy of being overthrown? Does the character\nof such change by the accumulation or the long pressure of the very\nsame--not new, evils? In the former case, the people who approve,\nmisapprehend its true character, while they are able to endure; in the\nlatter, they see it clearly, oppression having opened their eyes. Such\nwere the governments of Charles II. and James VII. Though some approved\nof them as the ordinance of God, yet, at the Revolution, the nation\ndeclared that they were not. And consequently they should never have\nbeen acknowledged as such. Men acknowledge the British Constitution at\npresent as a power ordained of God. If Puseyism go on till the\nProtestantism of the empire be swamped in an inundation of Popery, the\nnation will form right views of the subject. May they soon entertain\nsuch views, lest such an event arrive!\n\nThe friends of truth under the present government should say to it in\nsuch a manner as not to be misunderstood,--We will obey your good laws,\nbecause they are good; but by oaths or otherwise we will not recognise\nyour authority as of God.--We will co-operate with you in doing what is\ngood; but so long as you continue to support evil, we cannot swear\nallegiance to you. Abolish all oaths of allegiance, and we will act\nalong with you in every right matter.--Were all those who hold the truth\nin the united kingdom to do so, would not the request extort regard? And\nmight not rulers see the propriety of yielding? Were such oaths to the\npresent government abolished, then those who love the truth might enter\nparliament, and act without being responsible for the evils of the civil\nconstitution and of the administration, and at the same time lead to\nessential political reformation; and the people could with a clear\nconscience return to parliament such men as might be possessed of proper\ncharacter, and be of known attachment to the truth. Were a door opened\nin this manner for men consistently uttering their voice in the councils\nof the nation, then means should be assiduously used, on the part of the\npeople and on the part of their representatives, for scripturally\nreforming the State, and for giving to true religion that external\ncountenance and support which is due to it. The government would not act\na weak part in conceding the abolition of the oath in the said cases. It\nwould rather thereby attach to the support of what is good in it, men\nwho would be equally at least with all others, amenable to every good\nlaw, but bound to duty by ties far stronger than those which human laws\nthemselves could fasten. A good government should maintain the oath; but\na government such as the British, ought not to claim it for the purpose\nof securing allegiance. That government seems at present disposed to\nconcede the abolition of that oath to the Catholics of Ireland. Why\nshould not the friends of truth in the empire, strive for the abolition\nof the oaths of allegiance sworn by themselves, in using which they,\ndirectly or indirectly, support what is evil, while Catholics are\nunwilling to swear, because, that by swearing they are in some measure\nprevented from giving scope to their own cause?\n\nEven in order to abolish these oaths, the going into parliament by\nswearing any of them, cannot be recommended. But since legislators in\neither house, having sworn oaths of allegiance--even not justifiable,\nare in possession of privileges, for the time being, of which the\nLegislature cannot deprive them, let such have put into their hands,\nmemorials on the subject, by the people, and let them use their\nprivilege in order to gain their object. It does not appear how any one\ncan act dutifully by remaining in parliament, except in endeavouring to\ncarry into effect this measure.\n\nBut should Popery continue to make progress, as it has done of late, and\nreceive more countenance from the civil power, the friends of truth\nwould find it difficult, in any way to co-operate with the government,\nbut would be urged to take higher ground, in opposition to error, or\neven tyranny, than they have in general lately taken. They may even have\nto confederate against powers that would seek to rob them of their\nchristian privileges--wherewith the Lord Jesus has gifted them. Should\nthey have to engage in a struggle for these, let their efforts be made\nwithout hesitation or wavering. Let their minds be wholly devoted. Under\nthe influence of that faith which makes humble, but also enables to do\nall things in the strength of Christ, let them enter on duty. Having\ntaken up their position, as if bound by the adamantine chain of\nnecessity, yet free as the orbs of heaven--under the influence of\ngravity, let them, cordially engaged to one another, occupy that ground,\nthere to stand or fall together. Let there be taken by them the calm and\nnoble resolution, which knows not to fail; which fear cannot agitate,\nnor outward evils diminish; which peril and distress would only display\nin all its mighty strength; which, immovable as the pillars of heaven,\nstedfast in the midst of opposition, as the summit of the mountain on\nwhich the thunderbolts are expended in vain, would sustain undismayed\nthe assault of every foe; which though pressed to the utmost would not\ndesert the field; but which, though like the warrior, black and weary\nthrough the toil of conflict, it might be misrepresented or not\nrecognised, would at some era, more or less remote, shine forth in the\nglory of victory, to be celebrated and employed for good in all time to\ncome.\n\n\nD.\n\nThe Reformed Presbyterian Church has for some time had in view the\nperformance of the duty of Covenanting in her social capacity. There are\nthe most abundant reasons why the object should be more and more\nsteadily contemplated, till it be attained. We profess that Covenanting\nis a duty. We have not for a length of time engaged socially in the\nformal discharge of it. We acknowledge ourselves to be bound by the\nobligations of the Church of God in past times, especially of his Church\nin these lands; and should view ourselves, as by these obligations bound\nto the duty. An example should be set by us to others who do not\nentertain the same views of the importance of the duty that we do. The\nevents of the age are arousing. Many are making efforts for the\nmaintenance of the truth. The enemies of true religion are on the alert.\nBesides, within the last few years, many, some of whom, we should trust,\nlove the truth, though their views of parts of it would seem to be\ninadequate, have acted as if men become engaged to a system of conduct\nonly when they promise to follow it; and have virtually acted as if\ntheir own doings could bind them to a given course. Be it ours, by\nCovenanting to testify practically, that we feel bound to pledge\nourselves to the service of God, not by caprice, but according to his\nlaw,--commanding to vow, and finding those who enter into covenant bound\nby his authority through their own deed. Let us not be undecided. There\nis duty incumbent on us which we cannot devolve on others. Let us be\nactive, lest even the tide of liberalism, like a refluent wave, bring\nsociety back to a sea of trouble, before the glorious work of\nCovenanting which will be performed in future times will be begun, and\nwe who should have used direct means to lead to it will be dishonoured.\nThat some are engaged in making reformation, is no reason why we should\nnot be diligent. We have our duty to perform; and in being most active\nourselves, we would most heartily show that we approve of the faithful\nexertions of these others. Our duties are peculiar. If we make no\nprogress, we encourage not the movements for good, of society around us.\nWhile we rejoice to think of many maintaining truth, we also ought to\nadvance to duty. We would account it incumbent on us to stand\nsteadfastly by the side of all the lovers of true godliness in the\nnation, in defending the interests of truth and righteousness. By doing\nthe service incumbent on us at present, we would most completely take\nmeans to lead to union of purpose and exertion, the most effective. We\nought not to anticipate the good that may be done by others in such a\nmanner as to suppose, that little will be required at our hands.\nWhatever step of obedience we take will aid in encouraging others; but,\nwherein we may now fail to advance, when victory will be complete, we\nwill, like a squadron on the field, waiting for the success or aid of a\nfellow-battalion, fail of attaining to the true honour that will be\nshared in the triumph of truth.\n\nFOOTNOTES:\n\n[793] Of the years 1661, 1662.\n\n[794] See a valuable pamphlet, entitled, \"The Revolution Settlement\nconsidered in reference to the independence and present position of the\nChurch of Scotland.\" Glasgow: 1840.\n\n[795] For a luminous view of what would seem to be the Church's duty at\npresent, we refer to an article in the \"Scottish Presbyterian\" for May,\n1843, entitled, \"Friendly Hints to the projected Free Presbyterian\nChurch of Scotland.\"\n\n[796] On the subject of the duty of those who still abide by the\nEstablishment, see three powerful and seasonable discourses, entitled,\n\"Come out and be separate,\" by the Rev. Dr. Bates. Glasgow, 1843.\n\n\n\n\nERRATA.\n\n\nPage 145, line 12, for \"requires,\" read \"require.\"\n\nPage 161, line 21, before \"will persevere, &c.,\" put \"that.\"\n\nPage 174, line 14, for \"unrevealed,\" read \"revealed.\"\n\nPage 198, line 17, for \"even,\" read \"view\"; line 18, for \"are,\" read\n\"as.\"\n\nPage 205, line 11, for \"share,\" read \"shun.\"\n\nPage 237, line 17, for \"visitors,\" read \"writers.\"\n\nPage 340, line 20, for \"his,\" read \"their.\"\n\n\nTranscriber's Notes:\n\nAdded footnote marker 637 after:\n \"four living creatures\" of the New\n\nAdded footnote marker 641 after:\n for a light of the Gentiles.\"\n\nRemoved unnecessary closing quotation mark after:\n he might have the pre-eminence.\n\nAdded closing quotation mark after:\n sacrifices God is well pleased.\n\nCorrected \"Jos\" to \"Job\" in footnote 412.\n\nThe Errata listed above have been corrected in the text,\nexcept for \"requires,\" which does not occur in the text\nas indicated.","title":"The Ordinance of Covenanting","tradition":"scripture-revelation","translated_text":null,"word_count":131960}