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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FOOTNOTES:

[662] Gen. ix. 12-15.

[663] Gen. vi. 17, 18.

[664] Gen. vi. 18-21.

[665] Gen. viii. 20-22.

[666] Gen. ix. 11.

[667] Gen. ix. 16.

[668] Gen. vi. 5.

[669] Job xxii. 17.

[670] Job xxii. 21.

[671] Ps. civ. 5-9.

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

[673] Is. liv. 9, 10.

[674] Ezek. xvi. 8, 59.

[675] Ezek. xi. 21.

[676] Ezek. xi. 19, 20.

[677] Ezek. xvi. 60.

[678] Ezek. i. 28.

[679] Rev. iv. 3.

[680] Rev. v. 9, 10.

[681] Rev. xi. 3.

[682] Rev. x. 1.

[683] Jer. iii. 23.

[684] Gen. xvii. 10-14.

[685] Rom. iv. 11.

[686] Exod. xii. 48.

[687] Deut. iv. 7, 8.

[688] Exod. xxiii. 17.

[689] Exod. xxiii. 32.

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

[691] Col. ii. 11-13.

[692] Rom. iv. 11.

[693] Mat. xxviii. 19.

[694] Acts ii. 38.

[695] Gal. iii. 26-29.

[696] 1 Pet. iii. 21.

[697] Joel ii. 28, 29.

[698] Is. xliv. 3-5.

[699] Exod. xxxi. 13, 16.

[700] Deut. xxvi. 18.

[701] Is. lviii. 13, 14.

[702] Neh. x. 29-31.

[703] Ezek. xxii. 8.

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

[705] Jer. xvii. 24-27.

[706] Exod. xix. 5, 6.

[707] Is. lxi. 6.

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

[709] Rev. i. 5, 6.

[710] Exod. xiii. 12, 16.

[711] Num. xxv. 12.

[712] Deut. xxxiii. 9-11.

[713] Hos. iv. 6.

[714] Ps. cii. 28.

[715] Jer. iii. 15.

[716] Mal. ii. 7.

[717] Ezek. xliv. 15.

[718] Mal. i. 14.

[719] Heb. vii. 21.

[720] Ezek. xviii. 31.

[721] Deut. x. 16, 20.

[722] Ezek. xliv. 7.

[723] Jer. ix. 26.

[724] Rom. ii. 29.

[725] 2 Chron. xv. 12.

[726] 1 Kings xv. 14.

[727] 2 Chron. xxx. 12.

[728] Jer. xxxii. 40.

[729] Is. viii. 18.

[730] Heb. ii. 13.

[731] Luke ii. 28-32.

[732] Zech. ix. 11.

[733] Heb. xiii. 20, 21.

[734] Rev. v. 9.

[735] Gal. iii. 16.

[736] Rom. viii. 32.

[737] Phil. iv. 13.

[738] Amos v. 4, 5.

[739] Is. xi. 10, 12.

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

[741] Is. xlv. 19.

[742] Is. xlix. 6, 8.



CHAPTER XII.

COVENANTING PERFORMED IN FORMER AGES WITH APPROBATION FROM ABOVE.

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

First. He approved of engagements made in Personal Covenanting.

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

Secondly. He approved of engagements made in Social Covenanting.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FOOTNOTES:

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

[744] Gen. xv. 9-18.

[745] Gen. xvii. 7-14.

[746] Gen. xxii. 1-18.

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

[748] Gen. xxviii. 11-22.

[749] Exod. xix. xx.

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

[751] Num. xxi. 2, 3.

[752] Deut. xxix. 13.

[753] Jos. xxiv. 25, 31.

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

[755] 2 Chron. xv. 15.

[756] 2 Chron. xxx. 12.

[757] 2 Chron. xxx. 27.

[758] 2 Chron. xxxiv. 33.

[759] Ezra x.

[760] Jer. l. 4, 5.

[761] Is. x. 22.



CHAPTER XIII.

COVENANTING PREDICTED IN PROPHECY.

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

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

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

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

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

FOOTNOTES:

[762] Deut. xxxiii. 8-10.

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

[764] Gen. xlix. 10.

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

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

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

[768] Mal. i. 11.

[769] Gen. ix. 27.

[770] Rom. iii. 29.

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

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

[773] Is. xix. 18-25.

[774] Zech. xi. 10, 14.

[775] Ezek. xxxvii. 15-28.

[776] Ps. xviii. 49.

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



CHAPTER XIV.

COVENANTING RECOMMENDED BY THE PRACTICE OF THE NEW TESTAMENT CHURCH.

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

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

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

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

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

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

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

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

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

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

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

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

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

FOOTNOTES:

[778] 1 Cor. xi. 1.

[779] Heb. vi. 11, 12.

[780] Chap. xii.

[781] Vitringa.

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

[783] Appendix B.

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



CHAPTER XV.

SEASONS OF COVENANTING.

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

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

FOOTNOTES:

[785] Acts xxvii. 23.

[786] Ps. cxix. 94.

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

[788] Ps. l. 15.

[789] Exod. xxxii. 26.

[790] Song ii. 10.

[791] Appendix C.



CONCLUSION

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

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

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

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

FOOTNOTES:

[792] Appendix D.



APPENDIX.

A.

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

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

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

B.

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

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

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

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

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

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

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

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