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

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

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

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

SOCIAL COVENANTING,

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

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

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

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

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

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

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

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

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

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

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

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

PERMANENT MEANS OF COVENANT RATIFICATION.

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

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

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

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

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

FOOTNOTES:

[2] Hosea vi. 7.

[3] Jer. xxxiii. 20-25.

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

[5] Gen. xvii. 7.

[6] Zech. xiii. 9.

[7] Isa. lv. 3.

[8] Isa. xlv. 24.

[9] Ps. l. 16.

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

[11] Ps. cxxxii. 2.

[12] Num. xxi. 2.

[13] Gen. xxviii. 20-22.

[14] 1 Sam. i. 11.

[15] Jer. xliv. 25, 26

[16] Jonah i. 16.

[17] Deut. xxiii. 23.

[18] Num. xxx. 2.

[19] Nahum i. 15.

[20] Ps. lxi. 8.

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

[22] Ps. lxvi. 13, 14.

[23] Mal. i. 14.

[24] Num. xxi. 2.

[25] Exod. xxxiv. 11.

[26] Num. xxx. 9.

[27] Ezek. xx. 37.

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

[29] Joshua ii. 17.

[30] Gen. xxvi. 3.

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

[32] 1 Kings viii. 31.

[33] Gen. xxiv. 3.

[34] Lev. xix. 12.

[35] Deut. vi. 13.

[36] Mat. v. 34-36.

[37] Jer. v. 2.

[38] Jer. iv. 2.

[39] Dan. xii. 7.

[40] Rev. x. 5, 6.

[41] Is. lxii. 8.

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

[43] Jer. iv. 1, 2.

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

[45] Deut. xxiii. 21, 22.

[46] Num. xxx. 2.

[47] Mat. v. 33, 34.

[48] Eccl. v. 4-6.

[49] Josh. xxii. 21-23.

[50] Ezek. xvii. 18.

[51] 1 Sam. xx. 8.

[52] Prov. ii. 17.

[53] Ezek. xvii. 16-19.

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

[55] Josh. xxiii. 16.

[56] Zech. xiii. 9—See ver. 2.

[57] Jer. i. 4, 5.

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

[59] Rom. xv. 8, 9.

[60] Luke xxii. 5, 6.

[61] Phil. ii. 9-11.

[62] Is. xlv. 23.

[63] Rom. xiv. 11.

[64] Matt. xiv. 7.

[65] Heb. xiii. 15.

[66] Rom. x. 9, 10.

[67] 2 Chron. xxix. 10.

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

[69] Dan. ix. 4.

[70] 2 Cor. ix. 13.

[71] Titus i. 16.

[72] 1 Tim. ii. 10.

[73] 1 Tim. vi. 12.

[74] Heb. x. 23.

[75] 2 Kings xxiii. 3.

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

[77] Jer. iii. 22, 23.

[78] 2 Sam. xxiii. 5.

[79] John vi. 67, 68.

[80] Jer. ii. 2, 3.

[81] Deut. xxx. 19, 20.

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

[83] John i. 29.

[84] John i. 49.

[85] John xx. 28.

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

[87] Is. xxvi. 13.

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

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

[90] Ezek. xx. 37, 38.

[91] Is. xliii. 1.

[92] Ps. cxix. 94.

[93] Josh. xxiv. 14.

[94] Ps. cxvi. 16.

[95] Ps. cxix. 43, 44.

[96] Ps. lxi. 4, 5.

[97] 2 Cor. viii. 5.

[98] Rom. iv. 20-22.

[99] Heb. xi. 17.

[100] Rom. ix. 4.

[101] Exod. xxiv. 7.

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

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

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

[105] 2 Kings xi. 17.

[106] Isa. xliv. 8.

[107] Ps. cxix. 30.

[108] Ps. cxix. 111.

[109] Ps. l. 16.

[110] Ps. cxix. 15, 16.

[111] Deut. xxix. 14, 15.

[112] Deut. xxx. 19.

[113] Exod. xx. 5, 6.

[114] Ezek. xvi. 59.

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



CHAPTER II.

MANNER OF COVENANTING.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FOOTNOTES:

[116] Isa. liv. 9.

[117] Heb. vi. 13, 14.

[118] Ps. cv. 9.

[119] Ezek. xx. 5.

[120] Deut. xxxiii. 2.

[121] Ps. cxxxii. 11.

[122] Deut. xxix. 12.

[123] Deut. xxvi. 17, 18.

[124] Deut. xxix. 13.

[125] Deut. xxix. 12-15.

[126] Is. lvi. 6, 7.

[127] Prov. xx. 25.

[128] Heb. xi. 6.

[129] Is. xix. 21.

[130] Jer. xxxi. 33, 34.

[131] 2 Chron. xv. 15.

[132] Jer. xxiv. 7.

[133] Josh. xxiv. 15-17.

[134] 1 Kings viii. 31, 32.

[135] Ps. cxix. 106.

[136] Ps. xxiv. 4.

[137] 1 Chron. xii. 18.

[138] Jer. xxxiv. 18-20.

[139] Gen. xv. 8-18.

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

[141] 2 Sam. v. 3.

[142] 2 Kings xi. 4.

[143] Josh. ix. 6, 7.

[144] Exod. xxiii. 32.

[145] Ezra x. 3.

[146] 2 Chron. vii. 18.

[147] Heb. x. 19-23.

[148] Num. xxiii.

[149] Job xlii. 7-9.

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

[151] 2 Chron. xxx. 8.

[152] Ps. l. 5.

[153] Exod. xxiv. 5-8.

[154] Zech. ix. 11.

[155] Heb. xii. 24.

[156] Gen. xv. 6.

[157] Is. xlv. 24.

[158] Ps. xxxi. 14.

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

[160] Is. viii. 12, 13.

[161] 2 Chron. xxix. 21.

[162] Jer. xxxi. 9.

[163] Jer. l. 4, 5.

[164] Acts xxi. 23.

[165] James v. 15.

[166] Hos. xiv. 1, 2.

[167] 2 Chron. xv. 14.

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

[169] Neh. ix. 38.

[170] Is. xliv. 5.



CHAPTER III.

COVENANTING A DUTY.

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

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

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

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

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

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

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

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

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