The Ordinance of Covenanting
by John Cunningham · English · Gutenberg #25353 · 778,955 chars · public domain (US)
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Title: The Ordinance of Covenanting
Author: John Cunningham
Release date: May 6, 2008 [eBook #25353]
Language: English
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*** START OF THE PROJECT GUTENBERG EBOOK THE ORDINANCE OF COVENANTING ***
Produced by Stacy Brown, Jordan and the Online Distributed
Proofreading Team at http://www.pgdp.net
THE
ORDINANCE
OF
COVENANTING.
BY
JOHN CUNNINGHAM, A.M.
"HE HATH COMMANDED HIS COVENANT FOR EVER." Ps. cxi. 9.
"THOUGH IT BE BUT A MAN'S COVENANT, YET IF IT BE CONFIRMED, NO MAN
DISANNULETH, OR ADDETH THERETO." Gal. iii. 15.
GLASGOW:--WILLIAM MARSHALL.
SOLD ALSO BY JOHN KEITH.
EDINBURGH:--THOMAS NELSON AND JOHN JOHNSTONE.
LONDON:--HAMILTON, ADAMS, & CO.
MANCHESTER:-GALT & ANDERSON.
BELFAST:--WILLIAM POLLOCK.
TO
THE REVEREND ANDREW SYMINGTON, D.D.,
PROFESSOR OF DIVINITY
IN
THE REFORMED PRESBYTERIAN CHURCH,
THIS VOLUME
IS MOST RESPECTFULLY INSCRIBED.
CONTENTS.
Introduction Page 1
CHAPTER I.
NATURE OF COVENANTING.
Term Covenant defined, 5
Sinners Redeemed, are in Covenant
with God, 6
This relation not a mere law, 7
has parties, 7
has conditions, 7
is the Covenant of Grace, 8
Term Covenanting defined, 8
By Covenanting men make a Covenant
with God, 8
This Covenant not distinct from that
of Redemption, or that of Grace, 9
The formal exercise of Covenanting
not indispensable to an interest
in the Covenant of Grace, 11
God's Covenant may, for the first
time, be entered into in the
exercise of Covenanting, 12
In Covenanting, if God's Covenant
has been laid hold on before, it
is then renewed, 14
THE VOW.
Definition, 15
Vow made to God alone, 15
a solemn promise to God, 16
to be made voluntarily, 17
must be consistent with duty, 17
never made but in Covenanting, 17
THE OATH.
Definition, 18
To swear, to use an oath, 19
It is by the Lord that all ought
to swear, 19
Oath sworn with the lifting up of
the right hand, 20
Swearing a devotional exercise, 21
In the oath is implied a condensed
adoration, 21
The oath a solemn appeal to God, 23
In swearing a lawful oath, a Covenant
with God is made, 23
whether given to confirm an
assertion, 23
or given to confirm an explicit
promise, 26
The civil or moral use of the oath
depends on its spiritual character, 29
The oath distinct from the vow, 30
CONFESSION.
To confess, to perform services which
include Covenanting, 31
--in the Old Testament, 32
--in the New, 33
To confess Christ, to Covenant, 36
To profess, sometimes, to confess, 37
Then, profession equivalent to
confession, 38
PERSONAL COVENANTING.
This an act, of adherence to God's
Covenant, 38
approving of the way of salvation
through Christ, 39
of accepting Christ and all his
benefits, 39
of renouncing satan and sin, 42
of self-dedication to God, 43
in which duty is promised to God, 44
SOCIAL COVENANTING.
This also an act of acquiescence in
God's Covenant, 44
Performed by the Church in an
ecclesiastical capacity, 45
Performed by Covenanting in a
national capacity, 46
That may be performed by various
communities in one confederation, 47
Implying all that is included in
Personal Covenanting, 48
An act of acceptance of the benefits
of God's Covenant, 49
Of vowing general and specified
obedience, 50
Of federal engagement among the
members of the Covenanting
community, 51
Of public acceptance of the truth
of God and of renouncing error, 52
Performed in the name of those who
engage in it, and in the name of
posterity, 53
COVENANT RATIFICATION.
By oath, 54
Oath and Covenant associated, 54
Oath for confirmation, 55
Oath essential to a Covenant with
God, 55
CHAPTER II.
MANNER OF COVENANTING.
Preliminaries, 57
Intelligently, 61
Cordially, 62
Deliberately, 63
Sincerely, 63
In the first ages by sacrifice, 64
Phrase considered, 64
What intended by the bisection of
the victim, 67
Swearing symbolized by sacrifice, 67
Explicit proof, 69
Covenants ratified by blood of
sacrifice, 70
In all ages by faith, 71
Devotionally, 73
In solemn assemblies, 73
A holy exercise, 74
Should be performed with godly
fear and reverence, 74
With confession of sin, 75
Vow made in prayer, 76
Sometimes with the living voice, 77
Sometimes by subscription, 77
Covenanting a distinct exercise, 78
Though entering into other duties,
yet by itself not unnecessary, 79
CHAPTER III.
COVENANTING A DUTY.
According to the will of God as
King and Lord, 83
Obedience to Christ as possessed of
all power in heaven and in earth, 83
Believers engage in it as under law
to Christ, 84
Covenanting in an ecclesiastical
capacity, obedience, 86
Covenanting in an ecclesiastical and
in a national capacity, obedience, 88
Commanded in the Moral Law, 92
In the first three precepts of the
decalogue, 92
In statutes that illustrate these, 94
commands to glorify God, 94
to worship God, 95
enjoining faith, 96
forbidding federal transactions
with what is evil, 96
Enjoining the vowing of the vow, 98
Explanation of Deut. xxiii. 22, 100
of Eccles. v. 5, 102
inculcating the swearing of
the oath, 103
The duty of swearing the oath
not abrogated, 104
enjoining the exercise in all
its parts, 106
The exercise inculcated in
threatenings of Divine judgment
against such as disregard it, 106
Personal Covenanting commanded, 108
Social-- 109
in an ecclesiastical capacity, 110
in a national capacity, 112
Nations whose constitutions are
immoral and unscriptural,
called to the duty, 118
Nations that have not heard the
gospel, not guiltless for not
Covenanting, 119
in various capacities, 120
Assemblies for the
investigation of Divine
truth, 122
Bible societies, 122
Missionary Societies, 125
None may be excused for not
engaging in Covenanting, 128
CHAPTER IV.
COVENANT DUTIES.
Covenanting ought to embrace
present and permanent duty, 131
Duties to each one's self, 132
The cultivation of personal
religion, 133
Sobriety and temperance, 134
The cultivation of the various
powers of the soul, 135
The proper application of every
capacity, 136
All such different from restraints
imposed by human authority, 137
Duties to society in general, 138
To families, 139
To civil communities, 141
Owing by masters and servants, 142
Lawful civil governors and the
people under them, 143
Duty of the civil magistrate, 144
Duties of the people in regard to
the choice of their civil rulers, 145
--and to their obedience to
them, 148
Duty of people living under civil
governments not sanctioned by
God's authority, 151
The doctrine evil, that so long as
any law exists it ought to be
obeyed, 155
To promote the real welfare of
civil society, the duty of nil, 156
To classes of men, of whatever kind, 157
To the Church of Christ, 158
To abide by all the ordinances
of divine grace, 159
To support the ordinances of
religion, where enjoyed, 159
To maintain the rights and
privileges of the Church, 160
To unite the various Churches
of Christ, 161
To enlarge the Church, 163
--through Bible Societies, 163
Missions, at home, 164
--to the heathen, 165
--to the Jews, 167
To the Mediator, as Lord of all, 168
To declare the glory of God, 169
To maintain the truth, by
profession and practice, 169
--of God's character, 170
--of God's government, 171
--of the relations of the persons
of the ever-blessed Trinity in
the Everlasting Covenant, 171
--of the mediatorial character
and glory of Christ, 171
--of the influences of his word
and Spirit, 172
--of the atonement and intercession
of Christ, 172
--of the Headship of Christ, 172
over the Church, 172
over the nations, 173
--of man's depravity and inability
to restore himself, 175
Covenanting should engage all
to every former good attainment, 176
--to cleave to new correct views
of truth and duty, 177
--to abandon the evil in the vow
unobserved at the making of it, 178
Covenanting does not shackle
inquiry, 179
CHAPTER V.
COVENANTING CONFERS OBLIGATION.
Covenanting confers obligation by
the authority of God, 181
Personal and social--on the
Covenanting parties, 182
Such are represented as bound--are
said to be joined to the
Lord--to take hold of his
covenant--to cleave to him, 183
God enjoins obedience as the
fulfilment of Covenant duties, 184
--that the vow be paid, 186
Difficulty considered, 187
He threatens those who keep not
his covenant, 187
Social Covenanting entails obligation
on the society till the end
of the covenant be attained, 189
Because by it, Covenants are
made in the name of posterity, 189
Because the Church is one in
all ages, 190
Because of the Church's social
character, 192
Every adult member of the
Church engaged to its
privileges and duties, 193
Children of church members
are members of the Church, and
therefore under obligation, 193
The privileges enjoyed by
children show them to be
under obligation, 194
Social Covenanting entails obligation
on the society till the end
of the covenant be attained--
Because Social Covenanting,
approved in Scripture,
conferred obligation, 196
Because the ends of such covenants
may not be attained
during the lives of those
who entered into them, 197
Because the people of God
view themselves bound by
anterior engagements of
his Church, 198
Because the Lord himself
views his Church as bound
by these, 199
Covenanting entails obligation
even on the unbeliever
who vows and swears, 201
Even those in the Church who
do not formally Covenant
are under obligation, 203
A minority in a church or
nation are bound by Covenant
engagements, though
the others cast them off, 204
Covenanting does not implicate
conscience, 205
That men are bound by previous
engagements is no reason why
they should not Covenant, 207
CHAPTER VI.
COVENANTING PROVIDED FOR IN THE EVERLASTING COVENANT.
SECTION I.
In regard to sinners, the exercise
provided for in the Covenant of
Redemption, 210
That covenant considered, 210
In that, Christ represented the
elect, 211
In that, the promises accepted
in Covenanting made to the
Surety, 212
The people of God Covenant on
the ground of the righteousness
of Christ--the condition of that
Covenant, 214
Believers given to Christ in
that Covenant, 215
The elect chosen in Christ, that
in union to him they might perform
the duty, 216
SECTION II.
Covenanting, under every
dispensation, provided for, 218
Exhibitions of Christ the chief
blessings of the Covenant, common
to all of them, 219
The erection and continuance of
the Church in the world flows
from that, 220
True religion represented as a
covenant with God, 221
Revelation of the will of God
termed a covenant, 223
In the Everlasting Covenant,
provision made for Covenanting
under the patriarchal and levitical
dispensations, 224
The acknowledgments and conduct
of believers in those times
illustrate this, 224
Provision made through promises, 226
Provision made through types, 226
--typical persons, 227
--places, 227
--things, 228
--seasons, 228
--acts, 229
--miracles, 230
--teaching of prophets, 232
--whole of Old Testament, 232
Designations, 232
Terms, 233
Reconciliation and atonement, 233
Provision made for Covenanting
under last dispensation, 236
This acknowledged by believers
in the apostolic age, 236
Provision made through injunctions
of last inspired writers, 237
--whole of New Testament, 238
New Testament contains same
kind of expressions as the Old
in reference to Covenant, 238
Covenant of God a testament, 241
Covenanting not a mere Jewish
thing, 244
CHAPTER VII.
COVENANTING ADAPTED TO THE MORAL CONSTITUTION OF MAN.
Adapted to that, when in innocence, 246
according to scripture account
of that constitution, 246
Because the law of God to
him in innocence, of a covenant
form, 248
To Adam, as an individual, 248
--as representative of his
posterity, 250
Adapted to that, when in a state
of grace, 251
Inasmuch as gracious capacities
lead to acquiescence in
what God requires, 251
--as invitations to accede to it
are accepted by the regenerate, 254
The Covenant of Works a reality, 256
The wicked alone not in covenant, 259
Those who are in covenant with
God make and keep covenant
engagements, 263
State of those not in covenant
with God dreadful, 265
CHAPTER VIII.
COVENANTING ACCORDING TO THE PURPOSES OF GOD.
Argument for Covenanting, from the
Divine purposes, stated, 268
System of things pre-determined
in order to Covenanting,
Creation, 268
Arrangements of an ordinary
providence, 268
Covenant of God ordained by him, 271
That was Appointed, 271
established, 272
and therefore according to his
purpose, 273
commanded, 274
stands according to a sovereign
decree, 275
A people were foreordained to
make solemn vows, 277
were formed, 277
were appointed, 280
were written in the book of
life, 282
The people of God an elect people, 283
were elected from transgressors
and their works, 283
were chosen in Christ, 284
were elected to covenant
obedience, 285
were elected to privileges that
belong only to those in covenant
with him, 286
Theirs is the heavenly calling, 286
the blessing of Justification, 288
the adoption of sons, 289
the blessing of sanctification, 291
To them belong the benefits of
Redemption, 292
assurance of God's love, 293
peace of conscience, 293
joy in the Holy Ghost, 294
increase of grace, 296
perseverance in grace, 297
eternal glory, 298
CHAPTER IX.
COVENANTING SANCTIONED BY THE DIVINE EXAMPLE.
Explanation of the argument, 300
God himself has entered into
covenant engagements, 300
in the covenant of Redemption, 301
with man in innocence, 302
with men in Christ, 302
The Lord Jesus on earth illustrated
in his practice the duty
of Covenanting, 302
The Lord, in entering into covenant,
provided an example for imitation, 303
It is possible, after some manner,
to imitate God in Covenanting, 304
It is desirable, 304
It is a duty, 305
Shown from the fourth
commandment, 306
various other injunctions, 306
The exercise of following the Divine
example in Covenanting important, 308
To follow that example in this,
obligatory through life, and in
all ages, 309
CHAPTER X.
COVENANTING A PRIVILEGE OF BELIEVERS.
A spiritual privilege what, 311
Evidence that Covenanting is so, 311
Believers a people near to God, 311
--in the gracious presence of
God, 312
They Covenanting, see God, 313
--know God and are known of Him, 315
To those Covenanting, the Lord is
favourable, 316
Those Covenanting, enjoy communion
with God, 317
By his love the Lord constrains
his people to take hold on his
covenant, 318
The observing of the other duties
of the Covenant, as well as the
taking hold of it, a privilege, 319
CHAPTER XI.
COVENANTING ENFORCED BY THE GRANT OF COVENANT SIGNS AND SEALS.
Design of the gracious grant of
Covenant signs and seals, 320
SIGNS.
The Rainbow, 321
a sign that the benefits of God's
Covenant should be conferred, 321
explicitly referred to in Scripture
as a sign, 322
presented before the prophet
Ezekiel in vision, at his entrance
upon an important mission, 324
displayed in vision introducing
prophetic part of the book of
Revelation, 325
presented in vision which exhibited
the two Witnesses who should
prophesy in sackcloth, 326
encouraging sign, 327
Circumcision--
instituted, 327
introductory to other privileges, 328
enjoined under greatest penalty, 329
seal of Covenant, 330
Baptism--
under New Testament dispensation,
what circumcision was under
the former, 330
The Sabbath--
instituted from the beginning, 333
observed to the enjoyment of all
religious privileges, 333
has afforded calls for engaging
in the practice of vowing to
God, 334
affords provision for the
observance of every religious
service, 334
kept, to the attainment of the
most varied and extensive
good, 336
The Priesthood--
a people in Covenant with God, 336
what among the Israelites, 337
a living sign, 338
a sign, as set apart to wait on
the ordinances of grace, 339
Term, a denomination of God's
Covenant people, 339
Those faithful to the Covenant of
the priesthood approved, and the
desecrators thereof condemned, 340
The priesthood recognised in all
ages, 341
Difficulty in reference to priesthood
under the law made without an
oath considered and obviated, 342
The priesthood dependent on the
priesthood of Christ, 344
The New Heart--
being a New Covenant blessing,
is a New Covenant sign, 345
contrasted with the unrenewed
heart subjected to various
changes, 346
presented under the aspect of a
circumcised heart, 347
a perfect heart, 347
one heart contrasted with the
double heart, 348
among the people of God in a
social capacity, 348
Christ--
a sign of the fact of the
Everlasting Covenant, 350
a sign of the Covenant's
ratification, 351
a sign of the dispensation of its
blessings, 352
a sign by which the Covenant
should be had in remembrance, 353
a sign of the performance of its
duties, 354
a transcendently glorious sign, 354
CHAPTER XII.
COVENANTING PERFORMED IN FORMER AGES WITH APPROBATION FROM ABOVE.
General remarks, 358
The Lord approved of engagements
made in Personal Covenanting, 358
--in Social Covenanting, 359
We have encouragement to make
vows, the engagements of which
are lawful, 363
CHAPTER XIII.
COVENANTING PREDICTED IN PROPHECY.
Nature of the argument exhibited, 364
Force of it depends on the
manifestation of God's will, 365
Predicted in reference to Old
Testament times, 366
Predicted in reference to New
Testament times, 368
Important to attend to such prophetic
intimations, 368
CHAPTER XIV.
COVENANTING RECOMMENDED BY THE PRACTICE OF THE NEW TESTAMENT CHURCH.
Argument unfolded, 369
Practice recommended by the example
of the Church, 369
--by the manifestation of Divine
favour made in enabling the
Church to act to the fulfilment
of his designs, 370
The practice of the Church in the
first three centuries after the
apostolic age, recommends the
duty, 370
Also that of the Churches of the
Reformation, 371
--of the Churches abroad, 372
--of the Church in Britain and
Ireland, 373
Example in this, to be imitated, 376
CHAPTER XV.
SEASONS OF COVENANTING.
Never unsuitable, 377
Special seasons, 378
Times of hazard and distress, 378
When religion is low, and error,
and vice, and ungodliness,
prevail, 378
Times of reviving, 378
When the friends of truth unite
for its maintenance, either in
an incorporate, or other cooperative
capacity, 378
CONCLUSION.
The exercise important, 379
advantageous, 379
necessary, 379
It should therefore be observed, 380
APPENDIX.
A, 381
B, 383
C, 391
D, 393
THE ORDINANCE OF COVENANTING.
INTRODUCTION.
To illustrate the nature and present the claims of an observance so
carefully kept by many of the best of our race as religious Covenanting,
is an attempt so inviting as to seem not unworthy of the application of
the greatest diligence and care, and the most varied and extensive
resources of the human mind. What the word of God unfolds concerning it,
is addressed to the most resolute consideration of all, and is capable
of engaging the most extensive and prolonged investigation. And yet,
though none have found this subject, like all God's judgments, else than
a great deep, still in meditating upon it, the ignorant have been
brought to true knowledge, and the wise have increased in wisdom. "The
secret of the Lord is with them that fear him; and he will shew them his
covenant."[1] Impressions of its importance have universally continued
to appear on the heart of man; but with that varied indistinctness which
may, and ought to be remedied, those have been marked. In the Scriptures
alone, its precise character is drawn. Mutual federal engagements,
concerning things religious and civil, whether entered into merely by
simple promise, or confirmed by solemn oath, have been made from the
highest antiquity to the present. The hostility to some such
engagements, and also the proud disregard for their obligations, which
have been evinced by some in all ages, demand a most careful examination
into their nature and design. And the delightful approval of conscience
awarded to right-heartedness in making and fulfilling such of these as
were warranted, gives a reason for the careful study of their character,
the most pleasing and satisfactory. Furnished with the key of Scripture,
approaching the subject, we are enabled to open the mysteries in which
ignorance and prejudice had shut it up; and equipped with the armour of
light shooting forth its heavenly radiance, in safety to ourselves we
assail the darkness thrown around it, and behold the instant flight of
the spirits of error which that darkness contains. Standing alone in
beauteous attractions descended from heaven upon it, this service
beckons us to approach it, and engages to connect extensive good with a
proper attention to its claims. The observance, under various phases, is
described in Scripture as an undisputed and indisputable reality. There,
its nature and the manner of performing it are defined; its character as
a duty, the compass of its matter, and the obligation entailed by
engaging in it are exhibited; the provision made for the continuance of
it, its adaptations, sovereign appointment, sanction, and character as a
privilege, and powerful motives to engage in it afforded in its signs,
are presented; and its history, anterior and prospective, its
recommendations found in the practice of the church in gospel times, its
advantages, and claims, are distinctly revealed. Along with kindred
institutions, all claiming an origin essentially Divine, but
distinguished from them, it demands a regard at least not less than what
they share. Embodying in itself all the others, in some aspects of its
character it presents these united in a singular and beauteous whole.
By reason of the light broken by error falling upon it, many who
contemplate its features apprehend not the individuality it displays,
but, reflecting on each part separately, connect them so as not to be
impressed by the object presented in the union of all. Like the distinct
objects which make up the entire landscape, when each one is examined by
itself, the various religious exercises which enter into this, if each
be recognised alone, leave no impression of the whole as it would appear
if contemplated at once. Prayer and the offering of praise are
universally admitted to be duties of religion. The Scriptures announce a
place among these for the exercise of solemn Covenanting. Nay, as
including these services and others, though as different from each of
them, they give its delineation. To enable those who ponder the
scriptural representation of it to answer suitably the Divine demand,
"Understandest thou what thou readest?" prayer for heavenly illumination
upon it is not merely desirable, but necessary; and by all who have felt
its advantages, supplication for this in greater measure will be
habitually offered. In order to a proper investigation of the subject,
care must be taken to avoid two extremes;--that minute analysis of it
that would annihilate the observance itself, by resolving it into its
constituent parts;--and that slight examination of it which would result
in an estimate of itself and its elements, alike vague and undefined.
What God hath joined let not man put asunder. And efforts should be
made, and supplications offered, to obtain guidance on this point into
all truth. Like a refracting medium which presents disjointed
parts--each also deformed, instead of one beauteous image of a
resplendent scene, prejudice, on the one hand, instead of displaying the
exercise with the fulness and splendour of unmarred truth, has obtruded
its ideal misrepresentations of it, alike inconsistent with themselves
and with its real character; while, like rapid motion preventing minute
discovery, on the other a mere glance bestowed, where careful
observation was requisite, insufficient for apprehending the whole as an
inviting complex object of research, and much more unfitted to discover
the admitted excellence of the duties it includes, has led to an
exhibition of it also alike derogatory of the one and the other. There
is but one situation where, like Mount Nebo affording to the man of God
a view of the promised land, we can rightly examine it. If on the mount
of Divine revelation with the eye of faith, which, like the eye of
Moses, with age waxes not dim, we explore it, in its fairest
proportions, like the land of Canaan, will we apprehend it; and like
that distinguished patriarch, who was destined to enjoy blessings of
God's covenant more valuable by far than a temporal rest, we will attain
to extensive spiritual, and, in due time, eternal good.
FOOTNOTES:
[1] Psalm xxv. 14.
CHAPTER I.
NATURE OF COVENANTING.
A covenant is a mutual voluntary compact between two parties on given
terms or conditions. It may be made between superiors and inferiors, or
between equals. The sentiment that a covenant can be made only between
parties respectively independent of one another is inconsistent with the
testimony of Scripture. Parties to covenants in a great variety of
relative circumstances, are there introduced. There, covenant relations
among men are represented as obtaining not merely between nation and
nation, and between man and man, in some respects, each respectively,
independent of the other, but also between master and servant, and
between rulers and their subjects. There too is described an engagement
between God, and Adam as the representative of the human race, which, to
say the least, cannot without the most obvious perversion of language be
represented as other than a covenant. It is alluded to in the words,
"They, like men (or, _Adam_), have transgressed the covenant."[2] And
was it not in reality a covenant? There is revealed the Covenant of
Redemption--that covenant which from the days of eternity was made
between the Father and the Son, with the concurrence of the Holy Ghost,
for the salvation of the elect. There too, that covenant is made known
as established with men, that is, made with them or dispensed to them.
Under this last aspect, it appears--"The Covenant of Grace." And there,
are men encouraged to enter into covenant with God by taking hold of
this covenant.
The conditions of a covenant, or the stipulation on the one hand, and
the re-stipulation on the other, are the things promised in the covenant
by the parties to one another. These may be mutual services, as is
sometimes the case among men; or, obedience and good unmerited through
God's favour bestowed, as in the case of man in innocence; or, obedience
and sufferings, and a high reward for these exemplified in the Covenant
of Redemption alone; or, the righteousness of Christ on the one hand, as
in the last case, and free grace on the other, in the Covenant of Grace.
Sinners redeemed are in covenant with God. The term _covenant_
designating their relation to him as a people is not figuratively
applied to it. Were it so, there should be no ground for admitting the
fact of any covenant even among men. True, the term is put to denote the
ordinances of the material universe.[3] But to maintain that it is in
precisely the same manner used to denominate any mutual relation among
moral beings, is to prefer an assumption manifestly gratuitous, and
completely at variance with the obvious truth, that for a race
interested in the blessings of the Covenant of Grace, these ordinances
after the sin of man were continued.[4] Though it was ordained that men
should enter into covenant, the covenant is not like the laws of the
lower creation, an absolute appointment taking effect without regard to
the resolutions of men. As assuredly as the ordinances of the material
heavens and the earth will be conducive to the accomplishment of the
ends contemplated by infinite wisdom in their appointment, will the
covenant with God entered into by those accepted of him be made to
fulfil its design. But this it will be employed to do in the character
of a sovereign arrangement suited not to unintelligent creation, but to
the moral agent man. As far above the interference of man as is the
government of the external universe, is that designated the covenant, as
ordained. But adapted completely to him as a creature exercising
volition, and in a state of responsibility, is every such relation in
its essential character.
This relation is marked by features which distinguish it from a mere
law. The expressions, _to pass into_, _to enter into_, employed in the
one case, are totally inapplicable in the other. The covenant is often
represented as forsaken both as a covenant and as a law; but is
exhibited as gone into only as a covenant. Men are represented as
_joining_ themselves to the Lord in an everlasting covenant. But none
are so spoken of in regard to the law. The Lord said unto Abraham, "I
will establish my covenant between me and thee,"[5] in terms which refer
not to the covenant as if it were exclusively a law. Nor does the Lord
promise to make with any a law, though he has given his promise to make
with his chosen ones a covenant.
This relation with God, as a covenant, has parties. Both by the Lord and
by his people in Christ, it is as a covenant mutually entered into. "I
will say, It is my people; and they shall say, The Lord is my God."[6]
Besides having parties,--one essential of a covenant in its proper
acceptation, this relation with God has conditions. On the part of the
High and Holy One, these are the promises of good for believers made in
the Covenant of Redemption, and made known in the revelation of the
Covenant of Grace. Like the light of heaven continually beaming down
upon our world; like the sound of many waters falling on the ear, these
continuously are fully and freely addressed in the gospel. And like the
beams of the sun appropriated and reflected by the dew of the morning,
and the rain and snow that come down from heaven drunk in by the earth
prepared for it, these are accepted; and thence shines forth the beauty
of holiness, and appear those fruits of righteousness which are by Jesus
Christ unto the glory and praise of God. "Incline your ear, and come
unto me; hear, and your soul shall live; and I will make with you an
everlasting covenant, even the sure mercies of David."[7] On the part of
the believer, his faith and imperfect obedience, though necessary, are
not a condition. His title to acceptance is founded on the perfect
righteousness of Christ. In reference, not merely to the actual
righteousness wrought in him, but also to the condition of that covenant
on which he lays hold, which was fulfilled on behalf of all the children
thereof, he says, "In the Lord have I righteousness and strength."[8]
This relation is the Covenant of Grace. It was revealed as God's
covenant. It is that covenant which God established with Noah, which he
made with Abraham, sware unto Isaac, confirmed unto Jacob for a law, and
to Israel for an everlasting covenant. It is none other than that
covenant which was confirmed of God in Christ, of which Jesus is the
Mediator, and which has been commanded for ever.
Covenanting in civil life is the exercise of entering into a covenant
engagement, or of renewing it.
The _term_ is almost wholly confined to Covenanting with God, and shall
be so used. In the ordinary intercourse of men the _practice_ is common:
in religion it is essential.
Covenanting is the exercise of either entering, in an individual or a
social capacity, solemnly and formally in to the Covenant of Grace, or
of renewing it.
From the definition it follows, that by Covenanting men do make a
covenant with God. The renovation of a covenant is not less a covenant
than was the original bond. In Covenanting is given that acquiescence
in the conditions of the Covenant of Grace which is an essential of a
covenant, and the free offer to enter into it being continued,
acceptance in the service is enjoyed. As certainly, therefore, as that
called the Covenant of Grace, is in _reality_ a covenant, is every
lawful engagement entered into by solemnly Covenanting with God
possessed of the character of a covenant.
But such a covenant is not distinct from the Covenant of Redemption, nor
from the Covenant of Grace. It is dependent on that covenant as made
with the Mediator, and consistent with it as established with men. In
all the three cases, the God of grace is one of the contracting parties.
In the Covenant of Redemption, the Redeemer himself, as the surety of
the elect, was the other. In the Covenant of Grace, the people of God
united to Christ, and drawing near to God through him, are the other
party. And in the case of personal or social covenanting, that party may
be an individual or a joint number, approaching in dependence on the
grace of Christ. The promise of the Covenant of Redemption was, a people
elected to the blessings of time and eternity, these blessings
themselves, and all the countenance which the surety should receive in
fulfilling his work of righteousness, and all the glory that should come
to him as the Mediator--God and man--in obtaining for his people and
bestowing upon them the benefits of the great salvation. In all the
three cases, that promise in all its extent is exhibited. In the
Covenant of Redemption, that promise was made to the Redeemer himself.
In the Covenant of Grace, and in every covenant with God into which his
people by taking hold upon that covenant may enter, it is an object of
their faith. The blessings of time and eternity constitute the part of
the promise offered to believers, through Christ. But in taking hold
upon that covenant, they testify to their satisfaction with that part of
the promise that peculiarly belongs to the Saviour, and accept of the
benefits offered to themselves. In all the three cases, the
righteousness of Christ is the sole ground on which a title to the
promise can rest. In the first case, it is that righteousness as wrought
out by him. In the others, it is that righteousness imputed through
grace to each believer. In all, obedience to the law of God is required.
In the first, Christ gave that perfect obedience infinitely meritorious,
which, along with his sufferings of infinite value, constituted his work
of righteousness. In the Covenant dispensed, all duty is incumbent on
those under it, to be discharged so as to afford not a ground of merit
before God, but at least a testimony to the perfection of his laws. And
all duty may be frequently engaged to, and special duties in given
circumstances, as they present themselves, may be made the subject of a
solemn covenant promise to God. Hence, a covenant made in the exercise
of Covenanting, is a covenant not essentially new. As members of one
glorious body united to Christ, the Head, all believers are in the
Covenant of Grace. But their exercises in regard to that covenant,
though in spirit essentially one, do in their number, and variety, and
form, greatly differ. And of these exercises, none are more
distinguished from one another than their solemn covenant engagements.
Some with greater or less blame renew these seldom. Others faultily
refrain altogether from renewing them in their social capacities. But
when these are made and renewed with due care, there is, according to
circumstances, a great diversity in their character. Each engagement has
its own peculiar features; though each is associated with all the others
in presenting some aspect of none other Covenant than that of Grace.
God's covenant is the Covenant of Redemption; or the Covenant of Grace;
or a covenant with God, made in the actual exercise of Covenanting.
A covenant with God is a form of expression that will be applied only to
the last of these cases.
It must be admitted that the formal exercise of Covenanting is not
indispensably necessary in order to the attainment of an interest in the
Covenant of Grace. Through God's free favour, and not because of any
service, however dutiful, that could be performed, are any brought into
this relation. Many go the whole round of religious services, and yet
remain uninterested in the benefits of salvation; while others, whose
external privileges are by no means so abundant as the privileges
enjoyed by those, may be enabled to cleave to God's covenant. It is
God's prerogative to make efficacious what means of grace he will; and
when and in what measure he will, to give them effect. The types and
symbols of a former period were blessed to the souls of men, as well as
the fuller revelations of succeeding times. And ordinances which in due
time were to pass away, were, during the term of their appointment, to
be acknowledged by the extension of his grace to those who waited on
them, as well as the institutions to follow in their room. And sinners
in every variety of circumstances have been brought into covenant with
God. When the gospel is preached to the young--unfitted to apprehend for
the time being the nature or design of some institutions of Divine
grace--the Spirit of God may lead them to accept of the offered Saviour.
Or when the glad tidings of salvation are proclaimed, not merely to
those favoured by the advantages of education and christian society, but
even to the most untutored and degraded of the family of man, a willing
mind may be vouchsafed from above to rely upon him. Then the blessings
of his covenant are apprehended and accepted. And though many who
profess to seek these good things, may, by reason of unbelief, fail to
obtain them, they will afford to such objects of sovereign mercy, as the
chosen of God, increasing reasons of gratitude and joy. Only they who
are without Christ, are aliens from the commonwealth of Israel and
strangers from the covenants of promise. All who are in him, though once
like those, who were sometimes afar off, are made nigh by his blood. It
is by faith in Christ that men become the children of God. While waiting
on any of the means of grace, elect souls may, for the first time, be
enabled to exercise it; and then, even at that time, becomes theirs the
inheritance of the promise.
God's covenant may, for the first time, be entered into in the exercise
of Covenanting. It cannot be entered into at any time but by faith--an
element essential in covenanting. But it may be primarily laid hold upon
in some instances in the formal performance of that exercise. An
individual may wait on the ordinances of Divine grace, not being in
covenant. He may have been plied by the expostulations of the servants
of Christ, because of continuing regardless of the offers of mercy, not
having acceded to them. The exercise of entering into covenant with God
may have been pressed upon his attention. He is doubtful whether or not
he has received the Lord Jesus. In reality he has not acted faith upon
him. He studies the subject of Covenanting, endeavours to examine the
claims which the exercise has upon him. He is convinced of sin, but has
not been converted. He feels himself acted on by the fear of wrath, and
drawn by the desire of good to cast himself upon the care of the
Redeemer. He essays the work of preparation. God is leading him on by
the common operations of his Spirit, though still he is in darkness. He
endeavours to bring himself up to the resolution of giving himself away
to God. Corruption within, however, opposes his purpose. Yet he is
urged forward to an exercise which, if performed in a proper spirit,
would be accepted, but which, of himself, in his present condition,
notwithstanding all his fears and desires, he cannot enter upon aright.
He attempts to pray and make supplication--yea, even he endeavours to
perform the service. Strength is given him to do it with acceptance;
and, through marvellous grace, he stands among the children of the
Covenant! He might have been still left to himself; his promises might
have been insincere, and the covenant which he professed to make with
his lips he might have profaned. But though at the commencement of his
exercises there was no gracious emotion felt by him, he was led by an
overruling Providence to adopt means of seeking Divine favour which God
should bless. He was brought from the dream of desire to the reality of
enjoyment; from the state of one in darkness, groping his way, to the
light to which, by his own efforts, he could not have come; from the
paralysis of moral imbecility to the strength which enabled him to
stretch out his hand and take hold on God's Covenant.
Or, when the people of God may direct their faces to the work of
renewing their covenant engagements with him, some who might formerly
have been far from God may be led to the use of preparatory means, and,
when the time of Covenanting arrives, find themselves, for the first,
gifted with strength to pledge themselves to his service, and thereafter
feel themselves associated by ties indissoluble to his people, and
blessed with the covenant heritage of those who fear his name.
Such are not mere suppositions. They are consistent with the ordinary
procedure of God in extending grace to those who wait upon his
ordinances, however unworthy they may have been before. They are in
harmony with the spirit of the expression _to take hold_ upon the
Covenant of God--which obviously implies, according to the state of
those to whom it is applied, one or other of two things:--to engage to
the service of the Lord by covenant; or to renew such an engagement; and
are warranted by such statements as the exhortation, "Come and let us
join ourselves to the Lord in an everlasting covenant, never to be
forgotten." Such an address may be made either to the wicked or to the
righteous.--To the wicked, that they may, with their whole heart and
soul, depart from the evil of their doings, and give themselves to the
Lord; to the righteous, that they may so give themselves again; to the
wicked, that they may prepare their hearts to seek God--but not by any
effort of their own in a legal spirit, to commend themselves to him, and
then to enter into his covenant; and to all, that in a becoming frame of
mind they may take hold upon it. Whether or not many are brought to God
in such circumstances it may not be easy to decide; yet it cannot be
affirmed that none in this manner are joined unto him. To engage in the
exercise of Covenanting with the hope of being converted, is to act
under a misapprehension of its design; but who can say that God does
not, when this is practised, bring to himself? None could have any
encouragement to perform the service, were they satisfied that they
would not act sincerely in it; but to perform it they are not the less
called to make preparation. None can be accepted in the exercise but the
covenant children, but the most abundant reasons there are why all
should attempt it; and who can tell what God will do in a season of
grace?
In Covenanting, if God's covenant has been laid hold on before, it is
then again solemnly acceded to or renewed. It is the people of God, not
the wicked, who covenant. "Unto the wicked, God saith, What hast thou to
do to declare my statutes, or that thou shouldest take my covenant in
thy mouth?"[9] The wicked, as in the former case, may be brought, in the
use of means, to attempt the exercise, but if in that they are accepted,
in the character of new creatures they perform it; but if the change
produced upon the state and character does not take place at the moment
of Covenanting, but before it, then the exercise is a renewal of the
covenant. When, therefore, those who have been, for a period long or
short, the people of God, engage in this, they transact a renovation.
The young believer who performs the exercise does this, though his age
in grace may not exceed a few days or hours of the blessed life. This,
the Christian who has long been in progress towards the inheritance
above promised in the covenant, going into that performance, effects.
This renewal all the saints of God do make, when in any circumstances
they draw near to him to consecrate themselves and all that concerns
them to his service.
THE VOW.
A vow falls to be considered in connection with the subject of
Covenanting.
"A vow is of the like nature with a promissory oath, and ought to be
made with the like religious care, and to be performed with the like
faithfulness. It is not to be made to any creature, but to God alone;
and that it may be accepted, it is to be made voluntarily, out of faith
and conscience of duty, in way of thankfulness for mercy received, or
for the obtaining of what we want; whereby we more strictly bind
ourselves to necessary duties, or to other things, so far and so long as
they may fitly conduce thereunto."[10]
A vow is made to God alone. In various passages of Scripture, it is said
explicitly to be made to the Lord. David "vowed unto the mighty God of
Jacob."[11] "Israel vowed a vow unto the Lord."[12] In others it is
manifest from the connection that the vow was made to the Lord. "Jacob
vowed a vow, saying, If God will be with me, and will keep me in this
way that I go, and will give me bread to eat, and raiment to put on, so
that I come again to my father's house in peace, then shall the Lord be
my God: and this stone, which I have set for a pillar, shall be God's
house: and of all that thou shalt give me, I will surely give the tenth
unto thee."[13] Hannah addressed him to whom she vowed, "O Lord of
Hosts."[14] In only one passage of Scripture are any represented as
vowing to another than God himself,[15] but there the judgments of God
are threatened on them--vowing vows to the queen of heaven, as guilty of
idolatry. And even some who had been idolaters, so soon as they were
taught the claims of Jehovah upon their obedience, made vows unto
him.[16]
A vow is a solemn promise to God. It is explicitly described as such.
"That which is gone out of thy lips thou shalt keep and perform: even a
free-will-offering, according as thou hast vowed unto the Lord thy God,
which thou hast promised with thy mouth."[17] It is of the like nature
with a promissory oath. "If a man vow a vow unto the Lord, or swear an
oath to bind his soul with a bond; he shall not break his word, he shall
do according to all that proceedeth out of his mouth."[18] And from the
fact that vows, by sacrifice and thanksgiving and otherwise, were paid
to the Lord, this appears. "O Judah, keep thy solemn feasts, perform thy
vows."[19] "So will I sing praise unto thy name forever, that I may
daily perform my vows."[20]
A vow is to be made voluntarily. The verb ([Hebrew: nador]) translated
_to vow_, in its literal acceptation means to beat out grain from the
sheaf on the thrashing-floor: hence, as the corn is thus scattered, it
came to signify to scatter, or to be liberal; and thence, finally, to
offer willingly and freely. The noun ([Hebrew: neder]) accordingly is
put to denote the act of offering, or of making a promise, to God, and
also what in this is spontaneously offered or promised. Moreover, in a
passage formerly quoted, it is described as a free-will-offering. The
vow is sometimes made in a spontaneous effusion of gratitude. Thus David
sware unto the Lord, and vowed unto the mighty God of Jacob, after the
Lord had given him rest round about from all his enemies.[21] Often it
is made in order to obtain some benefit. "I will go into thy house with
burnt-offerings; I will pay thee my vows, which my lips have uttered,
and my mouth hath spoken, when I was in trouble."[22] And like that of
Jacob at Bethel, who was overpowered with the vision of the ladder, and
desirous of obtaining the promise there made to him, a vow may not
unfrequently proceed from both gratitude and hope.
A vow must not be inconsistent with the requirements of the Divine law.
What the Lord hath forbidden, he will not accept. "Cursed be the
deceiver, which hath in his flock a male, and voweth, and sacrificeth
unto the Lord a corrupt thing."[23] To promise to him what is beyond our
power, is to mock him. Some vows of females and children were not
accepted, because such interfered with services due by them to their
families, over which, in things lawful, their husbands and fathers had
supreme power.
A vow is never made but in the exercise of Covenanting. The vow which
Jacob vowed at Bethel was made upon the reception of God's gracious
covenant promise there tendered to him. Again, "Israel vowed a vow unto
the Lord, and said, If thou wilt indeed deliver this people into my
hand, then I will utterly destroy their cities."[24] In this manner at
Hormah, they testified that they agreed to that promise of the Covenant
that had been made at Sinai, which is expressed in the words, "Behold, I
drive out before thee the Amorite, and the Canaanite, and the Hittite,
and the Perizzite, and the Hivite, and the Jebusite,"[25] and thus made
a covenant. From the words, "If a man vow a vow unto the Lord, or swear
an oath to bind his soul with a bond," it may be concluded that either a
vow taken, or an oath, binds the soul. That the former binds the soul is
most manifest from the language, "Every vow of a widow, and of her that
is divorced, wherewith they have bound their souls, shall stand against
her."[26] The bond is a covenant bond, for it is said, "I will cause you
to pass under the rod, and I will bring you into the bond of the
covenant."[27] The word ([Hebrew: masoreth]) for _bond_, in the later
prophet is a co-derivate with that ([Hebrew: issar]) for _bond_, used by
Moses, and has the same import.
THE OATH.
The OATH also claims consideration as related to Covenanting.
"A lawful oath is a part of religious worship, wherein, upon just
occasion, the person swearing solemnly calleth God to witness what he
asserteth or promiseth; and to judge him according to the truth or
falsehood of what he sweareth. The name of God only is that by which men
ought to swear, and therein it is to be used with all holy fear and
reverence: therefore to swear vainly or rashly by that glorious and
dreadful name, or to swear at all by any other thing, is sinful, and to
be abhorred."[28]
To SWEAR is to give or use an oath. "The men said unto her, we will be
blameless of this thine oath which thou hast made us swear."[29] "I will
perform the oath which I sware unto Abraham."[30] And to make, or to
enter into an oath, being the same as to give it, each of these is also
to swear.
It is by the Lord, or by the name of the Lord, and by him alone that all
ought to swear. One of the verbs ([Hebrew: aloh]) in the Hebrew which
denote _to swear_, would seem to be derived from a word ([Hebrew: El])
which signifies God, and accordingly refers to the making of an
affirmation by using the name of God.[31] And the corresponding noun
([Hebrew: alah]) for _oath_, in like manner bears literally a meaning
expressive of a means of calling on that holy name. Both occur in the
sacred original of the passage. "If any man trespass against his
neighbour, and an oath be laid upon him to cause him to swear, and the
oath come before thine altar in this house: then hear thou in
heaven."[32] And where a verb of a different origin is employed, the
same is manifest. Abraham said unto his eldest servant of his house, "I
will make thee swear by the Lord, the God of heaven and the God of the
earth."[33] The Lord himself said, "Ye shall not swear by my name
falsely."[34] And explicit is the injunction, "Thou shalt fear the Lord
thy God, and serve him, and shalt swear by his name."[35] Nor is an oath
to be made by the name of any other. "Men verily swear by the greater;"
and therefore lawfully by God alone. The names of the gods of the
heathen were not even to be mentioned; and hence were not to be used in
making an oath. Nay, the Israelites were explicitly forbidden to swear
by them. Nor by any creature, and consequently not by the name of such
ought any one to swear. "Swear not at all: neither by heaven; for it is
God's throne: nor by the earth; for it is his footstool: neither by
Jerusalem; for it is the city of the great King. Neither shalt thou
swear by thy head, because thou canst not make one hair white or
black."[36]
The expression, _the Lord liveth_, is a form of the oath. "Though they
say, The Lord liveth; surely they swear falsely"[37] "Thou shalt swear,
The Lord liveth, in truth, in judgment, and in righteousness."[38]
An oath is sworn with the lifting up of the right hand. In vision
presented before Daniel, the man clothed in linen "held up his right
hand and his left hand unto heaven, and sware by him that liveth for
ever."[39] John declares, "the angel which I saw stand upon the sea, and
upon the earth, lifted up his hand to heaven, and sware by him that
liveth for ever and ever."[40] The right hand is principally used among
men in general; and accordingly, as when neither hand is specifically
mentioned in any case, the right is understood, so we may conclude that
the oath was made by the angel while he held up his right hand. The Lord
sware "by his right hand, and by the arm of his strength."[41] He
sometimes speaks of his promise to give the children of Israel the land
of Canaan, as being made by swearing, and at others, as made by the
lifting up of his hand.[42] And accordingly, like Abraham, who in
lifting up his hand in reference to the goods that had belonged to the
king of Sodom, unquestionably sware an oath, all who warrantably swear,
make oath with the right hand lifted up towards heaven.
The swearing of an oath is a devotional exercise. Every act performed in
holding intercourse with God is religious; and therefore this. The
performance of it is introduced along with that of other actions that
certainly imply the rendering of religious homage. "Thou shalt fear the
Lord thy God, and serve him, and shalt swear by his name." It is
included in the exercises that embody the worship of God. Parallel to
the last quoted passage is this which follows. "Him shall ye fear, and
him shall ye worship, and to him shall ye do sacrifice." To swear by his
name is not to do sacrifice; and is therefore to perform another part of
his worship. The oath was wont to come before the altar of the Lord,
where sacred services alone should be performed. As a form of calling on
the name of God, it was associated with the exercise of giving thanks to
him, and is regarded as a tender of devout obedience to him by him who
said, "Unto me every knee shall bow, every tongue shall swear."
In the oath is implied a condensed adoration. It is made to God as
distinguished from every creature, and recognises the whole revealed
glory of his character. Whatever be the warranted form of the oath, it
is made to the same all-glorious Being, and presents to him one
celebration of his infinitely transcendent excellence. Declaring to him
that the Lord liveth, it owns his wondrous self-existence. Offered to
Him that liveth for ever and ever, it celebrates his eternal
pre-existence and existence to eternal ages. Presented to him as God, it
acknowledges that infinitude of perfection which none can by searching
find out, but all moral creatures are bound to adore--the
incomprehensible Spirit whom, though infinite in being, no man hath
seen, nor can see. Addressed to him as the God of heaven and of the
earth, it hails with reverence the overwhelming display of might
omnipotent, wisdom boundless, goodness unlimited, and sovereignty
absolute, made in the creation and upholding of matter and immortal
spirits--and the holiness, justice, goodness, and truth evolved in the
constitution of all created things. Made by his name as Lord of all, it
gives acknowledgment to his infinitely wise and sovereign allotments to
angels and men--to his undivided sovereignty over the numerous hosts of
creation--to his title to the universal homage and continued obedience
of all--to the glory of the adorable Lawgiver to heaven and earth, the
present witness and future judge of his moral, though rebellious
subjects--and to the unimpeachable rectitude of an administration that
comprehends heaven, and earth, and hell, and extends from the origin of
creatures to eternity. Sworn to him as the Amen, his truth and
faithfulness keeping mercy and truth from generation to generation with
gratitude it proclaims. And however used, it recognises him as the
avenger of the oppressed, the friend of those who keep the truth, and
the just God taking vengeance upon those who dishonour his name, or
otherwise transgress his commands. But, above all, it gives honour to
him as the God of salvation. To his sovereign mercy in providing
deliverance for men from the days of eternity; to his sovereign kindness
in proclaiming himself as a Saviour, and holding intercourse with men in
order to their recovery from a state of condemnation; to his wondrous
grace displayed in the government of all things for the good of his
church, and in affording means of a reverential appeal to himself in the
duties of religion, and especially in swearing by his name, it gives
testimony in a manner peculiar to itself. Heaven, earth, and hell--the
past, the present, and the future--the time that now is, the final
audit, and an endless eternity--and above all, God himself, who can be
compared with none other, at once it recognises as present. How solemn
the performance of the act! God it invokes in every aspect of his
character. More fully than any other exercise, his perfections and
administration it contemplates, and in a manner all-important shows
forth his praise.
The oath is a solemn appeal to God, invoked as witness, that some
statement made is true. The declaration may be an assertion concerning
fact, or a promise. No creature, besides the being that gives the oath,
may know certainly whether the statement be true or false; but God
always knows, and he is called upon in this, as knowing the truth. In
every case in which it is used, whether in secret or in public, it is
the most complete evidence that can be afforded of the sincerity of
those who swear; and in public, it is the highest satisfaction
concerning any averment that men could demand. It is used to give the
weight of God's testimony to show that a given statement is made in
truth.
In the swearing of a lawful oath, a covenant with God is made by the
party that swears. Whatever be the nature of the responsibility
connected with the act engaged in by whomsoever, it cannot be doubted
that an unregenerate person cannot be accepted in it; but a true
Christian in making oath lawfully, will be approved before God. To swear
in suitable circumstances is the duty of all; but it is the privilege of
those only who are in covenant with God. When the oath is given to
confirm an assertion, it is sworn in confirmation of a covenant with
God. First, when used, not in giving evidence before men, but in
religious exercises strictly personal, the oath is never sworn but to
confirm truth. An assertion made before God in giving adherence to
truth, is an acquiescence in it, and being uttered in accordance with
the requirement that truth be spoken, and implying an engagement to
abide by it, is a solemn declaration of obligation to God. The Covenant
of Grace presented under some aspect is thus agreed to; a covenant is
made, and the swearing of the oath is its ratification. In these words,
Israel were invited to take hold on God's Covenant. "If thou wilt
return, O Israel, saith the Lord, return unto me; and if thou wilt put
away thine abominations out of my sight, then shalt thou not
remove."[43] And the oath prescribed for them on returning was
explicitly an averment of truth. "Thou shalt swear, The Lord liveth, in
truth, in judgment, and in righteousness." Likewise, to swear at any
time devotionally, "the Lord liveth," is most solemnly to acquiesce in
the injunctions to believe upon him which his word contains, and thus to
accede to his Covenant. And what is true regarding such an
acknowledgment of him as the ever-living One, obtains regarding the act
of swearing to him for the purpose of attesting any other important
truth. To swear to the truth of any declaration, is to swear to him as
the God of truth, and accordingly by covenant to take hold upon him as
such. Secondly, when the oath given to confirm an assertion is required
by men having a right to claim it, those call upon the party to be
sworn, to promise to them to speak the truth, and to invoke God to
witness that the truth is spoken. The juror agrees to the demand, he
accepts the condition, that his word and oath will be relied on, and he
in giving his oath at once comes under a covenant obligation to man to
speak the truth, and confirms his promise by an appeal to the God of
truth. Thus, in a court of justice, or before a church court, a witness
makes in reality a compact with the lawful authority that requires his
oath, and swears in confirmation of his engagement. It is of equal
consequence to the present argument whether he swear to the truth of a
statement made before the taking of his oath, or first give his oath,
and then make his promised representation. In the latter case, which is
the most common, there is most manifestly made a covenant transaction
between the witness and those in authority; but in the former, there is
constituted an engagement not less really of a covenant character.
Although, as in the case of giving an _affidavit_, the assertion may
seem to precede the oath, yet, in reality, that is not accepted, and
therefore is not completely made till the oath be given: and
consequently, as in the other case, the assertion is that which is
promised in the oath. In each, the witness comes under an engagement to
speak the truth. It is one indeed generally of a short period, yet not
on that account the less an engagement. In giving his testimony, he
fulfils his covenant promise; and its effects in settling controversies,
or leading to the execution of justice, may not be less important than
those of a covenant, the fulfilment of the conditions of which might
occupy a much longer time. Nor, when an oath is claimed and received by
those in authority, is there a covenant made merely among men; but also
by the juror, a covenant is made with God. The law of God requires the
fulfilment of every lawful promise made by man to man; a simple promise
to man, however, though God may be acknowledged in it, is not strictly a
promise to Him. But by the appending of an oath, God is at once appealed
to as a witness and judge, and as a party to a covenant between the
juror and himself; and an obligation to God, as well as an engagement to
men, is explicitly constituted. Were it not so, how could the addition
of the oath by the juror increase the security given in the simple
promise, and the Lord be called to judge him according to the truth or
falsehood of what he might swear?[44] Under one aspect, the engagement
with men entered into by swearing to the truth of an assertion, is
different from the relation to God into which by swearing the juror is
brought. Viewed as a covenant among men, God is not properly a party to
it, but a witness. But those who require the oath being possessed of
power deputed to them from above, the same engagement may be also
considered as a covenant made with God by him who swears. The engagement
viewed in the former light, appears as affording the matter of a
covenant between the juror and Him by whom he swears; but, contemplated
in the latter, stands forth as one made with God, through the
instrumentality of his servants. The oath is sworn to himself; but He,
and those whom he hath vested with office, will demand the fulfilment of
it.
When the oath usually represented as promissory is sworn, a covenant
with God is thereby made. When such an oath is sworn to confirm a vow to
God, made not before men, most manifestly a covenant with Him is
constituted; but no less is a covenant with Him entered into when such
an oath is given to men. By this species of oath is generally understood
that which is used in reference to obligation to be fulfilled in the
more or less distant future. It has been shown, that even the oath given
to confirm an assertion, belongs to this class. Accordingly, all kinds
of oaths are generally promissory. But while both species may not be
implemented in some cases till the far distant future, some of an
assertory nature may be performed at the time when they are sworn.
Evidence has been given, that the latter kind of oaths, viewed as
promissory, brings under an engagement to God. That both do so, even
when taken by men, moreover farther appears. A vow is essentially a
promise made to God, but to none other; and the fulfilment of the vow is
required, at least in virtue of the making of it.[45] But not less does
God require what is promised to another by oath, than what is vowed to
himself. The vow binds the soul with a bond which cannot be else than
the bond of a covenant with God; but that bond also which is made by
swearing an oath to bind the soul being spoken of in the same manner as
the bond made by the vow, cannot be another than the bond of a covenant
with him.[46] God is properly a party to the covenant made in vowing to
Him. When an oath is sworn at the desire of men, they are a party to the
covenant that is entered into by him who swears; but God is party to a
covenant that is also thereby made; and when the oath is sworn in secret
to God, He alone is a party to the covenant into which the juror enters.
In all the cases God is a party to a covenant to which he who swears is
the other. Again, though Christ forbade unlawful swearing, yet when he
says, "Again, ye have heard that it hath been said by them of old time,
Thou shalt not forswear thyself, but shalt perform _unto the Lord_ thine
oaths: but I say unto you, Swear not at all,"[47] he does not teach that
the oath, when properly sworn, is not to be performed to God, but rather
intimates, that when He is properly appealed to in swearing, he is
thereby contemplated as having addressed to him a solemn promise or vow,
the fulfilment of which he will demand. A severe penalty followed the
non-payment of the vow,[48] and the punishment due to the
non-performance of an oath sworn, even to men, is represented as
incurred by failing to fulfil a covenant obligation to God himself. The
children of Reuben, and the children of Gad, and the half tribe of
Manasseh, sware thus to their brethren of the children of Israel, "The
Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall
know, if it be in rebellion, or if in transgression against the Lord,
(save us not this day,) that we have built us an altar to turn from
following the Lord, or if to offer thereon burnt-offering, or
meat-offering, or if to offer peace-offerings thereon." And testifying
to their conviction that a failure in the fulfilment of their promise
would be a breach of an engagement to God himself, they said, "Let the
Lord himself require it."[49]
Accordingly, the giving of the "oath for confirmation", whether of a
statement of fact or of a promise to be fulfilled in the future, is in
every case a taking hold on the covenant of God. There is every possible
variety in the matter of the engagements made by oath, but not one of
them is disconnected from a covenant with him. As the hand given among
men was in every age a pledge of friendship--the maintenance of which is
so palpably a design of a covenant, and betokened always an accession to
conditions of peace; as when the hand was given on the occasion of
swearing an oath, a covenant was wont to be made,[50] so when the hand,
which, when lifted up in devotion, points out always reconciliation with
God, in swearing is held up towards heaven, a sign that a covenant is
being made with him is thereby given.
Hence, when men, in making a league or covenant with one another,
lawfully vow or swear to the Lord, they Covenant with him--and this is,
moreover, corroborated by the Scripture account of some such covenants.
The covenant between Jonathan and David, made by swearing unto God, is
denominated a "covenant of the Lord."[51] The covenant of marriage, made
by vowing or swearing to the Lord, is recognised as the covenant of
God.[52] A covenant between God and each of these different parties must
therefore have been made. One reason of these designations of such
covenants is, that they were according to God's appointment; but it
would be absolutely gratuitous to deny that there is this other
reason--that those who sware in each case, by swearing came under an
engagement to the glorious Object of all worship to fulfil the promises
made by them to each other. Though marriage be not a sacrament, yet it
is universally admitted to be solemnised either by the making of vows or
by swearing to God; and if this covenant, and all others that are
ratified by oath, afford not the matter of covenants with God entered
into by the parties, there is not afforded by the scriptural forms of
transactions with God concerning things essentially religious, that are
ratified by oath, the least evidence of their being covenant engagements
to him. A covenant transaction among men concerning lawful things civil,
if ratified by oath, has the solemnity of an exercise that carries along
with it an engagement, of its own nature, to God, not less than an
exercise of Covenanting concerning things civil and religious, or
concerning things exclusively religious. Nor is it any valid objection
to the sentiment that every covenant--not excluding those that are
civil--which is ratified by an oath, is to be fulfilled, in virtue of an
engagement or vow to God made by the oath, that the designation of "a
covenant of God" was applied to covenants confirmed by swearing, which
were not kept, and probably had not been made in sincerity.[53] The
transactions with God in such cases are designated by what they
professed to be, and ought to have been: and with those who dishonoured
God in conducting them it became Him to deal accordingly.
From the foregoing statements regarding the oath, there may be deduced
the two following conclusions:--
First, That the civil or moral use of the oath, in the intercourse of
society depends wholly upon its spiritual character. The oath of an
atheist or unbeliever is not necessarily of any value. The individual
who cherishes no sense of responsibility to God for his actions will not
always, if at any time, scruple to swear falsely. When a witness is not
impressed with the fear of God, his oath is of no more value than his
simple affirmation: both may be true, but no security is afforded by his
character that both are not wrong. In civil and moral life, the
presumption that a witness is competent is based at least upon the
profession which he makes of a regard to Divine truth: and though many,
even while they tell the truth, swear without reverential feelings to
Him whose dread name they use, their evidence or engagement of whatever
kind is estimated as trust-worthy, only because it is supposed to be
accompanied with the oath religiously employed.
Second, That the oath is distinct from the vow. The vow is a solemn
promise to God. He is properly a party to the covenant entered into in
making it; and it may be made either on occasions of entering into
engagements with men, or in other circumstances. The oath is an appeal
to God; it may be made on occasions of covenanting, whether he be
properly the party or not, and is an invocation of him, that he may
witness and judge concerning a transaction entered into either with
himself, or with himself and also with others. The vow is essentially a
promise, but is made to God, who must be viewed necessarily as a witness
to a transaction with himself; and, consequently, though the name of God
may not be used in making it, as it is employed in the act of swearing
an oath, yet, when it is made, the exercise of swearing is implied; or,
every vow to God implies the giving of an oath, or the act of swearing
by his name. The swearing of an oath always brings under obligation to
God, and therefore always includes the making of a vow. When men
covenant with one another, and appeal to God by oath, they come under an
engagement to him, and also an engagement to one another; or, they vow
and swear to God, and promise and swear to one another. When men in
secret swear to God, what they swear to do, or the matter of their oath,
is a vow; and their oath is sworn in formally calling on him to witness
the making of their vow, and to judge them should they not fulfil it.
When men covenant with one another and vow also to God, their vow
carries along with it an oath, or the calling of God to act as witness
and judge. The apprehension that God will punish for not making
fulfilment to him accompanies equally the oath and the vow. In both is
implied what may be denominated not properly an imprecation, but rather
an acknowledgment of the justice of God's procedure in punishing should
the engagement not be fulfilled. Both the vow and oath are made _to_
God. The oath, besides, is made in the use of the name of God. When an
oath is enjoined, so is a vow; for that which is promised to God in the
oath is a vow. And as every vow is addressed to God--who is necessarily
a witness and judge of the transaction and the offerer--every command
enjoining it includes a mandate to use the oath.
CONFESSION.
The term CONFESS, and the corresponding word CONFESSION, are employed in
reference to the subject of Covenanting. The former of these is
sometimes used in regard to God as an object, and sometimes in reference
to men. To confess to God, or to the name of God, means to perform
services which include among them the exercise of Covenanting. In more
than one passage of the prayer of Solomon, at the dedication of the
temple, it denotes _to Covenant_. He said, "When thy people Israel be
smitten down before the enemy, because they have sinned against thee,
and shall turn again to thee, and confess thy name, and pray, and make
supplication unto thee in this house: then hear thou in heaven, and
forgive the sin of thy people Israel, and bring them again unto the land
which thou gavest unto their fathers."[54] The sin to which the people
of Israel were peculiarly exposed was that of idolatry. For that they
were afterwards carried away from the land that had before been promised
in covenant to their fathers. In practising that they transgressed the
covenant.[55] When they should be restored they would take into their
mouth, instead of the names of idols, the name of God, and that by
taking hold upon his covenant.[56] Besides, the passage is parallel to
the following:--"In those days, and in that time, saith the Lord, the
children of Israel shall come, they and the children of Judah together,
going and weeping: they shall go, and seek the Lord their God. They
shall ask the way to Zion, with their faces thitherward, saying, Come,
and let us join ourselves to the Lord in a perpetual covenant that shall
not be forgotten."[57] Both passages refer to the same event--the
restoration of Israel. The exercise of confessing the name of God,
corresponds to that of joining to him in a perpetual covenant. The verb
([Hebrew: yadoh]--[Greek: exomologeomai]) in the Hebrew, when connected
with the name of God in different other passages, has the same import.
An instance from the Psalms is found in these words:--"Save us, O Lord
our God, and gather us from among the heathen, to give thanks (confess)
unto thy holy name."[58] The ground of the Psalmist's encouragement to
utter this prayer was, that the Lord remembered for his people his
covenant; and it could not be for less than that they should, after
their recal, take hold on that covenant, that he made supplication that
they should be gathered from the heathen. The verb in the Greek by which
the Seventy translate the Hebrew term, we should conclude, must
therefore sometimes have the same force. But that it frequently has in
the New Testament that signification, is manifest from the connections
in which it stands in portions of it that shall now be considered. We
read, "Now I say that Jesus Christ was a minister of the circumcision
for the truth of God, to confirm the promises made unto the fathers; and
that the Gentiles might glorify God for his mercy; as it is written, For
this cause I will confess to thee among the Gentiles;"[59] and conclude
that the vow here quoted from the Psalms, which should be adopted by the
people of God in the presence of the Gentiles, was, that they would
Covenant with him. It was the promises of that covenant, of which
circumcision was a sign, that Christ came to confirm. The Gentiles could
not glorify God for his mercy without cleaving to it; and it was by
believers making manifestations of attachment to that covenant, of which
Covenanting was one, that the Gentiles should be brought, in a manner
more or less explicit, to adhere unto it. Before proceeding farther, we
take the record of the infamous transaction between the chief priests
and captains, and Judas,--"And they were glad, and covenanted to give
him money. And he promised [Greek: exomologese]."[60] And we
consequently infer that the word which designates Judas' conduct in
completing his treacherous bargain, when used in a good sense, bears the
construction _to Covenant_. Again, we read, "God also hath highly
exalted him, and given him a name which is above every name: that at the
name of Jesus every knee should bow, of things in heaven, and things in
earth, and things under the earth; and that every tongue should confess
that Jesus Christ is Lord, to the glory of God the Father."[61] And we
remark, that to confess that Jesus Christ is Lord, from this appears to
be tantamount to an oath, and accordingly includes in it, _to Covenant_.
The passage is a manifest application to the Redeemer of the prophetic
words, "Unto me every knee shall bow, every tongue shall swear."[62] The
last words that remain to be considered are another quotation of the
same Scripture:--"For it is written, As I live, saith the Lord, every
knee shall bow to me, and every tongue shall confess to God."[63] They
follow the statement, "For we shall all stand before the judgment-seat
of Christ;" but they do not refer exclusively to the final judgment. As
the expression, "every knee shall bow to me," cannot be confined to that
alone, so neither can that which immediately follows. They appear to be
used to show that he to whom such homage by men shall be paid, will
preside at the future judgment; and accordingly intimate, that
throughout all time that homage shall be given. There is no reason
afforded in the whole passage to conclude, that the homage will include
in it less than all the services connected with the use of the oath.
Another verb ([Greek: omologeo]) in the Greek of the New Testament is
also rendered _to confess_. It is that from which the former, by the
addition of a prefix, which gives emphasis to the meaning, is derived.
It is used in the passage which describes the wicked promise of Herod to
Herodias--"Whereupon he promised with an oath to give her whatsoever she
would ask."[64] It therefore designates the act by which one enters into
an agreement or a covenant with another. It has that import in classic
writers among the Greeks. It is used by the Apostle in writing to the
Hebrews and to others, in such circumstances as to preclude the idea
that that meaning he did not attach to it. One case may be selected. "By
him therefore, let us offer the sacrifice of praise to God continually,
that is, the fruit of our lips, giving thanks (confessing) to his
name."[65] Confessing here is manifestly parallel to the offering of the
sacrifice of praise. The vow was frequently a sacrifice; and is the
making of the vow not included in confessing to his name?
When either of these terms in the Greek, without limitation, is
employed, and God is the object, it bears the meaning _to Covenant_. In
the cases supposed, each must be viewed as capable, severally, of every
interpretation that it bears in specific connections, and, consequently,
of the import that is contended for. The former, in these cases,
sometimes means to confess sins--at others, to confess gratitude, or to
give thanks--at others, to covenant; and at others, considered apart
from its connection, it may not appear to intimate specifically any one
of these in preference to the others. When thus indefinitely used, it
must be understood as designed to bear individually each signification.
Thus, the passages, "I will confess to thee among the Gentiles," "Every
tongue shall confess unto God," each intimate the acknowledgment of sin,
the giving of God thanks, and the exercise of Covenanting with him. The
latter of the terms is used indefinitely only when God is the object: it
is in the passage, "giving thanks (or confessing) to his name," the
signification of which from the context, has been considered.
When the object of confession in any passages is not adverted to, and
the subject of confession is not stated, _to confess_ there means, to
Covenant. That object must be either God, or men, or both. In those
passages it must be severally both; and, consequently, such bring before
us, not only the making of acknowledgments to men, but the making of
confession, according to its most diversified character, to God. This is
the case in the passage, "With the mouth confession is made to
salvation."
To _confess_ Christ signifies to Covenant. Its import is, to confess him
to men, and also to confess him to God. And the passage last quoted,
according to the interpretation given of it, proves that the latter is
to Covenant. When confession with the mouth is made to salvation, it is
Christ that is confessed. "If thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath raised him from
the dead, thou shalt be saved; for with the heart man believeth unto
righteousness, and with the mouth confession is made to salvation."[66]
_To make confession_ is to confess. The form of expression occurs twice
in the English version of the Old Testament, and the passages, according
to what has been shown, describe at once the exercises of confessing
sin, and of Covenanting. And that the former of the passages records the
latter of these exercises, moreover, is manifest; from the expressed
resolution of king Hezekiah, of which that passage recounts the
fulfilment. He said, "Now it is in mine heart to make a covenant with
the Lord God of Israel, that his fierce wrath may turn away from
us."[67] And the accomplishment was, "And the children of Israel that
were present at Jerusalem kept the feast of unleavened bread seven days
with great gladness: and the Levites and the priests praising the Lord
day by day, singing with loud instruments unto the Lord. And Hezekiah
spake comfortably unto all the Levites that taught the good knowledge of
the Lord: and they did eat throughout the feast seven days, offering
peace-offerings, and making _confession_ to the Lord God of their
fathers."[68] The other passage states the character of an exercise in
which Daniel as an individual engaged, and from its very structure,
independently of the conclusion to which we have otherwise come,
manifests him as taking hold on God's covenant, as well as acknowledging
sin. "I prayed unto the Lord my God, and made my _confession_, and said,
O Lord, the great and dreadful God, keeping the covenant and mercy to
them that love him, and to them that keep his commandments."[69]
The phrase TO PROFESS, is, when used in connection with godliness or
true religion, in the New Testament, equivalent to that _to Confess_. It
is a translation of one of the verbs ([Greek: omologeo]), which is
rendered also by the latter. To profess either the knowledge of God, or
godliness, or a good profession, or faith, or subjection to the gospel,
corresponds to the act of professing Christ. If performed to God, it is,
according to the import of the expression _confessing to him_, to
Covenant. If performed to men, it is to bear testimony to the truth. If
not represented as performed either to him or to them, it is to be
understood as being, according to their respective characters, performed
to both; and, accordingly, to be interpreted as not merely to testify to
the truth of God before the world, but also to engage in the solemn
exercise of Covenanting. The exercise of Covenanting is accordingly to
be understood as referred to in these scripture declarations:--"Whiles
by the experiment of this ministration, they glorify God for your
_professed_ subjection unto the gospel of Christ."[70] "They _profess_
that they know God; but in works they deny him."[71] "Women _professing_
godliness."[72] "And hast _professed_ a good _profession_ before many
witnesses."[73] "Let us hold fast the _profession_ of our faith without
wavering; for he is faithful that promised."[74]
The term PROFESSION, when used in the same connection, is equivalent to
the term _confession_; and hence includes in its import the exercise of
Covenanting. The proof of this which is obviously deducible from the
meaning of the word _confession_ is corroborated by the representation
which is given in the epistle to the Hebrews, of Christ as the high
priest of our profession. In this aspect of his character, the Redeemer
was a minister of the circumcision for the truth of God, to confirm the
promises made unto the fathers; and under this, taught the people to
manifest in every possible manner their attachment to God's
Covenant--duties which they would not have performed, if in making
confession to God they had not confessed their acquiescence in that
Covenant.
PERSONAL COVENANTING
Is an ACT OF ADHERENCE to God's Covenant. It is the definite exercise of
giving acquiescence to that Covenant in its whole character. It is not
simply acquiescing in that Covenant in the heart, but signifying that
acquiescence in a positive service. The Covenanting believer, like the
people of Israel with Josiah their king, in this exercise, stands to the
Covenant.[75] That party in this exercise takes hold upon the Covenant,
and cleaves to it; that is, not merely performs other services required
in the Covenant, but absolutely engages to it. And here, uses such
language as the words of Jacob, "The Lord shall be my God." But
particularly,
First, This is a solemn act approving of the way of salvation through
Jesus Christ. In every religious exercise an approval of this method of
restoration to the favour of God is implied; in this it is specially
intimated. To make that approval in this act there is afforded
encouragement. It was to Israel represented as about to engage in
Covenanting individually, that He who described himself, "The Lord, the
King of Israel, and his Redeemer the Lord of Hosts," made the appeal,
"Ye are even my witnesses. Is there a God beside me? Yea, there is no
God, (literally, rock.) I know not any."[76] This approval has been
explicitly declared in this exercise. To invite to the performance of
this act, there were used the words, "Return, ye backsliding children,
and I will heal your backslidings." And in Covenanting individually, not
less than socially, accepting the invitation, these said, "Behold, we
come unto thee, for thou art the Lord our God. Truly in vain is
salvation hoped for from the hills, and from the multitude of mountains;
truly in the Lord our God is the salvation of Israel."[77] The making of
this approval has been commemorated. Certainly not less in taking hold
on God's Covenant did David express his satisfaction in it, than in the
pleasing record given by him in these words, "He hath made with me an
everlasting Covenant, ordered in all things and sure: for this is all my
salvation, and all my desire."[78] And in all those circumstances in
which, by performing this act, the believer will declare himself to be
on the Lord's side, this approval will be made. "Then said Jesus unto
the twelve, Will ye also go away? Then Simon Peter answered him, Lord,
to whom shall we go? Thou hast the words of eternal life."[79]
Secondly. This is a solemn act of accepting Christ and all his benefits.
It has been performed by many who had previously known the grace of
God. The nation of Israel, when about to enter the promised land, were
generally a people who feared God.[80] They had heard of the promise
made to Abraham, "In thy seed shall all the nations of the earth be
blessed," and by faith must have been looking forward to the Messiah
thus foretold. But on the occasion of their renovation of God's Covenant
in the land of Moab, they were exhorted through Moses to make a _choice_
of Him as their life, and of that life which comes by Him alone.
"Therefore choose life, that both thou and thy seed may live: that thou
mayest love the Lord thy God, and that thou mayest obey his voice, and
that thou mayest cleave unto him; (for he is thy life, and the length of
thy days;) that thou mayest dwell in the land which the Lord sware unto
thy fathers, to Abraham, to Isaac, and to Jacob, to give them."[81]
David illustrating the practice of many, in special exercises performed
this. Take his record of one of these. "O my soul, thou hast said unto
the Lord, Thou art my Lord."--"Their sorrows shall be multiplied that
hasten after another god: their drink-offerings of blood will I not
offer, nor take up their names into my lips. The Lord is the portion of
mine inheritance and of my cup: thou maintainest my lot."[82] The vow
here is emphatic, being made against swearing to another god, and
intimating that the Lord, being his Lord, and the portion of his
inheritance and of his cup, had been received by him according to a
choice to which he still adhered. When Jesus appeared in the flesh, some
who had believed in a Messiah to come, and who were accordingly true
believers, in acts of Covenanting received Jesus as a Saviour that was
come. John, the forerunner, was sanctified from the womb; but after
Jesus had commenced his public ministry, that distinguished individual
on one occasion, seeing Him coming unto him, said, "Behold the Lamb of
God, which taketh away the sin of the world."[83] And this act of
appropriation, as well as of bearing testimony, he afterwards repeated.
Nathaniel was a believing expectant of the Messiah. Of him Jesus made
honourable mention when he said, "Behold an Israelite indeed, in whom is
no guile;" and he, immediately on perceiving proofs of his Divine
character, professed his acceptance of him. "Nathaniel answered and
saith unto him, Rabbi, thou art the Son of God; thou art the King of
Israel."[84] And Thomas and Peter, as instances of those who have
received him, testifying in the exercise of Covenanting to their cordial
acceptance of him, said in the solemn act of confessing his name, the
one, "My Lord and my God;"[85] and the other, in language implying the
same avouchment, "Lord, thou knowest all things; thou knowest that I
love thee."[86]
They receive the Father as a God in Covenant, who receive the Son; and
they receiving the Son receive the Holy Spirit--the Spirit of promise.
The acceptance of the Redeemer therefore is the acceptance of a
Three-one-God, as a Covenant God. In Covenanting, that acceptance is
made by the saints. And all things are theirs, and they are Christ's,
and Christ is God's. Of the Father as reconciled unto them, as having
drawn them to himself, and justified them, and adopted them into his
family, they accept in that exercise. In that, too, they accept of the
Redeemer as their prophet and king, and acquiesce in his priesthood held
on their behalf. And in that, the Holy Spirit, as the Spirit of Christ,
the Remembrancer, the glorious Agent who brings from death to life, who
illuminates the understanding, who gives comfort and consolation, and
who sanctifies, and proves the earnest of the purchased possession, they
solemnly accept. And, accordingly, all that sovereign mercy has done for
them, or wrought in them, or will accomplish on their behalf, in that
they solemnly receive.
Thirdly. This is a solemn act of renouncing the claims of the devil, the
world, and the flesh, upon the heart and life. When Christ is received,
Satan is cast out; actually by Divine power, and resolutely by the
subjects of Divine grace. And the resolution to abandon Satan and his
cause enters into the covenant engagement. "O Lord our God, other lords
beside thee have had dominion over us; but by thee only will we make
mention of thy name."[87] "Take away all iniquity, and receive us
graciously: so will we render the calves of our lips. Asshur shall not
save us; we will not ride upon horses; neither will we say any more to
the work of our hands, Ye are our gods." "Ephraim shall say, What have I
to do any more with idols?"[88] "What agreement hath the temple of God
with idols? for ye are the temple of the living God; as God hath said, I
will dwell in them, and walk in them; and I will be their God, and they
shall be my people. Wherefore, come out from among them, and be ye
separate, saith the Lord, and touch not the unclean thing; and I will
receive you, and will be a Father unto you, and ye shall be my sons and
daughters, saith the Lord Almighty."[89] The injunction, "Be ye
separate," inculcates not merely the performance of the act of
separating from what is evil, but the exercise of Covenanting to
accomplish it. The corresponding command in prophecy is, "Be ye clean."
And the verb in the Hebrew is that rendered by the term _purge_ in the
passage, "I will cause you to pass under the rod, and I will bring you
into the bond of the covenant. And I will purge out from among you the
rebels, and them that transgress against me."[90] The Lord purged out
the heathen from among the Jews who returned to Jerusalem, and who,
under Nehemiah, entered into a covenant with God. These Jews themselves,
at God's command, and to the accomplishment of his purpose, separated
themselves from those heathens, not merely actually, but also by solemn
covenant. In like manner, the Nazarite separated himself from certain
things, not merely in reality, but likewise by vow. And since the
separation was one, though the terms in the sacred original denoting
that of the Nazarite and of the returned Jews were each different from
that used in the prophets, we are warranted to conclude that the
injunction of the Apostle, "Be ye separate," implies not less than the
covenant engagement to separate, which those other cases of separation
include.
Fourthly. This solemn act includes voluntary self-dedication to God. It
is a willing acknowledgment of the right which God, by creation and
redemption, has in the whole man; it harmonizes with the claim, "Thus
saith the Lord that created thee, O Jacob, and he that formed thee, O
Israel, Fear not; for I have redeemed thee, I have called thee by my
name; thou art mine;"[91] and is expressed in the language, "Lord, I am
thine, save me."[92] It is the cheerful offer of perpetual obedience to
his law. It is thus required, "Now therefore fear the Lord, and serve
him in sincerity and in truth,"[93] and is thus tendered, "O Lord, truly
I am thy servant; I am thy servant, and the son of thy handmaid."[94]
"Take not the word of truth utterly out of my mouth; for I have hoped in
thy judgments. So shall I keep thy law continually for ever and
ever."[95] "I will abide in thy tabernacle for ever; I will trust in
the covert of thy wings. Selah. For thou, O God, hast heard my vows:
thou hast given me the heritage of those that fear thy name."[96] Both
to the world and to God himself, in vowing to him, "One shall say, I am
the Lord's;" and of many, individually as well as collectively, it might
be declared, as of those of Macedonia, that they "gave their ownselves
to the Lord."[97] These were saints; and, accordingly, this testimony
was not borne to their first subjection to the gospel, but to an act of
self-surrender to God, on the occasion of their making, in the spirit of
true benevolence, provision for his poor.
Finally. This is a solemn act in which is made to God a promise to
perform certain specific duties. There is no exercise that would be
acceptable to God, that should not come within the range of a promise
made in such a service. Abstinence from besetting sins, increased
diligence in the use of the means of grace, positive benevolent or
religious services, the exercise of all the christian graces, and
whatever observance the enlightened mind may apprehend as peculiarly
incumbent, in this act may be engaged to. Illustrations of this are
afforded by the vow of Jacob at Bethel, the vow of Hannah, the vow and
oath of David to provide a place for the ark of the Lord, the vow of the
Nazarite, the vows paid by offerings laid on the altar of God, and all
offerings of obedience acceptable through Jesus Christ.
SOCIAL COVENANTING,
Like that which is Personal, is an act of acquiesence in God's Covenant.
They who are accepted in it are the saints. All invited to join in it
are required to have regard to all the institutions of religion. When
an injunction to engage in the service is delivered, the Covenant of God
is exhibited; and the blessings of that Covenant are promised to those
who will properly perform the exercise, and fulfil their obligations.
First. This act is performed by the Christian church in a collective
ecclesiastical capacity. One in opinion regarding her doctrine, worship,
discipline, and government, her members, having one origin, upheld by
the same grace, designed for one end, called to the same privileges,
enjoined to perform the same duties, expectants of the same glorious
consummation, and harmonious in their sentiments regarding special
incumbent duties, and concerning the manner of performing them, come
forward, and as one body in this unite. Unity of existence is necessary
to the body confederated in the social covenant. Those who hold the
truth cannot enter into it with the infidel, the unbeliever, the
erroneous or profane. All who unite in it must have the same motives,
and contemplate the same ultimate end. All must have the same sentiments
of a Covenant God, and harmonize in their views of the means to be
employed in order to the attainment of that end. There is no church so
free from imperfection as not to need an enlargement or correction of
its views. Yet no body of professing Christians are warranted in uniting
in covenant with those who hold not the truth. The unity of the Spirit
is necessary in the bond of peace. No church, in entering into Covenant,
includes so much in her engagements as the word of God requires. And,
hence, a standing of Christian profession higher than has yet been
attained to by any, has to be aspired at. To secure that, a closer
regard to what should be the character of the true church than has been
paid, is requisite. To unite with the people of God is good; but to
unite with any elsewhere than on the basis of truth, is not to be
desired. Unions among Sections of the visible church may possibly be
effected at the expense of deviations on either hand from the direct
line from each to the perfection of the church's character on earth. And
though, after confederation is effected, tolerable approximation to it
may be made, the sacrifice required may often not be excused. But when
each party aims at the truth, the more they advance, the more they will
approach each other; and happy will they be and honoured who will arrive
there. Deviations from the path of rectitude made by any Section of the
church are not reckoned as trivial by Him who witnesses the conduct of
all; and it is, notwithstanding these, (but not as if he disregarded
them) that he continues to make, to those chargeable with them,
manifestations of his favour. If some are nearer the consummation of
Christian character and profession than many around them, let them not
go back or wait on the others, but invite these to follow and unite,
that all in due time may together go on to perfection.
Secondly. This act is performed by Christians in a national capacity.
Acknowledging the law of God as the basis of legislation--ecclesiastical
and civil; recognising themselves as individually and jointly called to
obey it; as put in possession of common benefits arising from the
dispensation of the law of Christ, in things civil as well as religious;
and as called to promote the interests of the kingdom of Him who is king
in Zion, the Governor among the nations, and Lord of all--as one body
they engage in this. The members of Christ's church are members of civil
society, of which, too, he is the Head; and a reason not less
substantial than that for vowing in an ecclesiastical capacity, they
therefore have for engaging as members of a civil community in the
exercise of Covenanting with God. Only such a covenant as corresponds
with his will is acceptable to Him. But there are reasons why all in a
Christian nation should collectively enter into such. Were some whose
sentiments or practice might not correspond with the Covenant, to seek
to enter it, there would be every reason why the federal union with
these should not be completed. Such individuals are not fitted to have a
charge or trust in the State committed to them. Till they would exhibit
signs of repentance and reformation, they should not be received. Were a
party in power, or desiring it, possessed of such a character, even
apparently disposed to enter into such covenants, wisdom would say,
Enter not into confederacy with them.
Thirdly. Various communities may be confederated together in one solemn
Covenant with God. By this it is not intended that different churches
holding many conflicting sentiments, and entertaining different plans of
attaining even to a good end, may warrantably so unite in an
ecclesiastical capacity. What prevents different churches from adopting
the same standards, and holding communion with one another in waiting on
all the ordinances of divine grace, is sufficient to prevent them from
associating in league in this manner. Nor is it intended that by such a
federal union merely a testimony against error should be given, without
a solemn declaration of adherence to specified truths. It is not the
fact of a given Section of the visible church adhering to a definite
system that invests it with a right to Covenant by itself, exclusively
of every other--for that system might be very imperfect--but because
that it holds the truth, and is bound to go on to perfection. Its own
imperfections are drawbacks upon its avowal of the truth; by uniting
with others, who would refuse to give the truth which it might hold the
desired prominence, it should not suffer that truth to be inadequately
exhibited, or concealed. But the people of God in different states or
kingdoms, or in different communities or churches in the same kingdom,
may enter into various species of solemn covenants with one another, to
carry into effect the design of the exhibition of the truth. It is the
variety of opinion that exists among organised churches that prevents
these from co-operating together in various benevolent or religious
schemes, and that is sufficient to prevent some who maintain the duty of
Covenanting, from associating with others in discharging it. Because of
the church's imperfection, none of her procedures harmonize completely,
either with one another, or with the truth. But individual communities
are not therefore warranted in being content with proceeding to bear a
testimony for it on a principle of approximative expediency. What
different bodies could do together better than singly without
sacrificing the cause of the truth on either hand, they are warranted to
unite in solemn Covenant to effect. What each body could do for the
interests of Christ's kingdom with more effect alone, let its members
among themselves strengthen their obligations to perform. Were there to
be formed federal unions that would lead to the investigation and
discovery of the mind of God contained in his word, and to the diffusion
of truth agreed upon, as well as to the reprobation of acknowledged
evils, those who form them might by degrees be drawn so closely
together, not merely in love and zeal, but also in sentiment, that,
instead of being distinguished by so many differences as they now
exhibit, they would appear as but one church united in a single
consentaneous doctrinal and practical profession of the truth as it is
in Jesus.
Fourthly. This act implies all that is included in personal Covenanting.
The community as a body engage in it. But without the concurrence of
each individual the transaction cannot be the deed of the whole. The
whole accept of the promise by each receiving it. The whole engage to
duty by each entering into an engagement. Between God and each
individual a covenant is made when the whole Covenant. The work of
acceding to the covenant conditions on the part of each is personal. The
provision on which all as a body lay hold is accepted by each in
particular. The promise may be one which is not suited to each
individually, but adapted to a whole, made up of individuals, each of
whom is interested in it. The services promised, one might not of
himself have been able to perform; but, in order to the performance of
them, each, with the others, might be called to unite. What is not
required of all individually, may not be conjoined to form one demand on
all. And what is not promised to men personally, cannot be offered to a
community in general. The act of the Covenanting Society is complex, and
is the aggregate of the actings of all who compose it. And the
responsibility of the whole is a responsibility which each bears. Each,
as a Christian, as interested in the prosperity of Christ's kingdom, as
a voluntary agent engaged in promoting the truth, as called to endeavour
to seek the welfare of men, and as seeking the advancement of the glory
of God,--each associates with the others in the transaction, and gives
it its Covenant character.
Fifthly. This act is, on the part of the Covenanting community as a
body, the acceptance of the benefits of God's Covenant in general, and
of special benefits of it, in particular. It is a reception of the
benefits, the attainment of which the Covenant as a mean contemplates.
These benefits are offered in exhibitions of Divine grace. In the
Covenant they are laid hold on by acquiescence and acceptance. The
enjoyment of them may belong to a period near, or even long posterior,
and may be attained to through the use of other means besides; but in
Covenanting they are solemnly apprehended and appropriated. In reference
to his repeated acceptance of the promises of God in this act,[98] there
is borne to the father of the faithful, the testimony, "By faith
Abraham, when he was tried, offered up Isaac: and he that received the
promises offered up his only begotten son."[99] And as a people, the
Israelites in this act received the promises. "Who are Israelites; to
whom pertaineth the adoption, and the glory, and the covenants, and the
giving of the law, and the service of God, and the promises."[100] The
Covenants must have been the different dispensations of the same
Covenant--the former dispensations, or the Old Covenant, and the last,
or the New Covenant. It was at a renovation of the Covenant under the
former dispensation, that the people of Israel received the law; and
certainly not less the promises. Are the benefits contemplated in the
exercise of Covenanting, individual or general reformation in religion
or in practice, or the preservation of peace and truth, or any other
blessings spiritual or temporal? These are included in God's Covenant
promise, and in this act they are consequently accepted as thus
embodied.
Sixthly. In this act the Covenanting community vow to God to render
general and specified obedience. In that is expressed or implied the
offer of obedience to the whole law of God, and to particular obvious
requirements included in it. When the Covenant was made at Sinai, the
people said, "All that the Lord hath said will we do, and be
obedient."[101] And at Shechem, before Joshua, this was their language,
"The Lord our God will we serve, and his voice will we obey."[102] At
the return from the captivity, the oath taken included the promise to
discharge specific demands of God's law; and every vow should be made,
and every oath sworn, in order to perform some service required.
Seventhly. This act is a solemn federal transaction among the members of
the Covenanting community. The fact of the public social character of
the act shows that the engagements of a Covenant with God, have a
reference to the relations to one another of those who Covenant. The
reception of good from the hand of God, through the means of
Covenanting, necessarily supposes that that good, at least in part, will
come to each in some manner by those associated in the exercise. The
promise of obedience to God by vow or oath, includes a promise of
certain services to each member of the confederation. When a vow or an
oath to God, to accept of good from one another, or to perform mutual
services among themselves is made, a corresponding engagement to each
other is thereby made among them. The two engagements are distinct in
themselves; but the latter flows from, or is constituted by, the former;
nay, in so far as the former has a regard to mutual relations among the
parties themselves, it was made that the latter might obtain. The vow or
oath to God is not an engagement to men; but what is by vow or oath
promised to God to be performed to men, constitutes the reality or
substance of an engagement thereby made to them. Covenanting with God is
the laudable means employed to bring parties together, to promise in the
most solemn manner to accept of specified good from each other, and to
render certain services in correspondence therewith to each.
It is by engaging to God, that they engage to one another. And therefore
conversely, it may be added, that their own engagement to one another,
as well as their engagement to God, by which that engagement was made,
is, according to the general definition of Covenanting that has been
given, a taking hold upon the Covenant of Grace.
The engagement to God is always substantial, whether by vow or oath, or
by both; as is the engagement among the Covenanting parties. But one or
other of the engagements may be either expressed or understood. The
recognition of their engagement to one another may be implied, but not
expressed, whilst the Covenant of the Lord to whom they vow or swear to
give obedience, is explicitly adhered to. This was the case with the
people of Israel when they engaged in the act, along with Josiah their
king. "And the king stood in his place, and made a covenant before the
Lord, to walk after the Lord, and to keep his commandments, and his
testimonies, and his statutes, with all his heart, and with all his
soul, to perform the words of the covenant which are written in this
book. And he caused all that were present in Jerusalem and Benjamin to
stand to it. And the inhabitants of Jerusalem did according to the
covenant of God, the God of their fathers."[103] Again, these mutual
engagements, in some cases, may be expressed, while the Covenant of God
is implicitly renewed. Zedekiah, and the people of Israel, at once, in
express terms, entered into an engagement to set free their servants who
were of their brethren, and before the Lord thus in covenant with him
implicitly engaged to a duty which, on the occasion of the Covenanting
at Sinai had been enjoined.[104] In other cases, both the engagement to
God, and the engagement of those who Covenant to one another, may be
explicit. "Jehoiada made a Covenant between the Lord and the king and
the people, that they should be the Lord's people; between the king also
and the people."[105]
Eighthly. This act is a public acceptance of the truth of God, and a
renunciation of error. It is a public confession to God of a heartfelt
approbation of his holy oracles, and of the doctrines and precepts
revealed in them--a testimony to the perfection of his word and
ordinances, and an abandonment of all that is inconsistent with them. It
is the act of a witnessing body, appointed to bear testimony in that
exercise for him. In reference to their Covenant engagements, the Lord
says to his people, "Ye are even my witnesses."[106] In this act, they
confess him before men. In vowing, or swearing to give obedience to his
law, is implied an approbation of his holy oracles; and that approval in
the act is also declared. They who keep his Covenant, keep his
testimonies; and they who cleave to the one, adhere to the other. "I
have chosen the way of truth; thy judgments have I laid before me."[107]
"Thy testimonies have I taken for an heritage for ever: for they are the
rejoicing of my heart."[108] They who take the Covenant of God into
their mouth, declare his statutes;[109] and if worthy, their resolution
in sincerity is thus expressed, "I will meditate in thy precepts, and
have respect unto thy ways. I will delight myself in thy statutes: I
will not forget thy word."[110]
Lastly. This act is performed in the name of those who engage in it, and
in the name of posterity. The Lord made a Covenant at once with Noah,
and with his descendants. The Lord made a Covenant with Abraham as the
father of many nations. In the land of Moab, the Israelites and their
seed after them, at once entered into such a relation. "Neither with you
only do I make this Covenant and this oath; but with him that standeth
here with us this day before the Lord our God, and also with him that is
not here with us this day."[111] And when the former did so, they were
encouraged to choose life, that they and their seed might live.[112] The
Covenant of the priesthood made with Phinehas, was not entered into
merely with himself, but also with his posterity who should exist to far
distant times; and at Sinai, when Israel engaged to be for the Lord, in
the second commandment they had addressed to them a reason of obedience,
implying that their engagement was not merely on their own, but also on
their children's behalf. "I the Lord thy God am a jealous God, visiting
the iniquity of the fathers upon the children unto the third and fourth
generation of them that hate me; and showing mercy unto thousands of
them that love me, and keep my commandments."[113]
PERMANENT MEANS OF COVENANT RATIFICATION.
It has been shown that whenever a vow is made, or an oath is sworn, a
covenant with God is made. It now remains to be proved that every
covenant with God is ratified by oath.
Though the oath is frequently exhibited without explicit reference to
the Covenant, and the Covenant in like manner is spoken of without
mention being made of the oath, yet since in no passage either
explicitly or implicitly is evidence afforded that the one is ever
dissociated from the other, and, since the two occur so frequently
together, it may be warrantably concluded, that when the one alone is
adverted to, the other is implied.
In many passages are the ideas of oath and covenant so associated
together, that the strongest presumption is afforded that the one is
essential to the other; and, accordingly, that when a covenant with God
is made, it is in the use of the oath. What on this point could be more
conclusive than the language,--"Thus saith the Lord God, I will even
deal with thee as thou hast done, which hast despised the oath in
breaking the covenant?"[114]
A verb ([Hebrew: shavoa]), signifying _to swear_, and two corresponding
nouns are derived from a word for the number _seven_. That was a sacred
number, or a number of perfection, not merely among the Israelites, but
among other nations, and was used for the purpose of signifying an oath.
A present of seven vouchers sometimes accompanied the act of swearing.
"Abraham took sheep and oxen, and gave them unto Abimelech: and both of
them made a covenant. And Abraham set seven ewe-lambs of the flock by
themselves.--And he said, For these seven ewe-lambs shalt thou take of
my hand, that they may be a witness unto me that I have digged this
well. Wherefore he called that place Beer-sheba; because there they
sware both of them."[115] The design of thus using the number being to
give confirmation, such also must have been the end of using the oath.
It is not improbable that the number _seven_ may have been employed
because that in seven days, according to the pattern set in the period
of creation, and consequent sabbath, there are included the six days
appointed for labour and the sabbath of rest. But, however that may be,
we have the testimony of an inspired writer, that what was suggested in
symbol by the number is the design of the oath. "An oath for
confirmation is--an end of all strife."
Finally, a covenant with God, whether made in secret or in public, from
its very nature cannot be entered into without an oath. Sometimes the
vow and oath were used together. David "sware unto the Lord, and vowed
unto the mighty God of Jacob." Mutual promises among men, though they
confer obligation, do not always stand connected with a covenant with
God, for they are made sometimes without a vow or an oath. But a
promise made to God must be made either by vow or oath, or by both; and
since no covenant with Him can be made without a promise, it follows
that every covenant with Him is ratified by oath in its most explicit
form, or by the oath implied in the vow.
FOOTNOTES:
[2] Hosea vi. 7.
[3] Jer. xxxiii. 20-25.
[4] Gen. viii. 22. See also Hosea ii. 18.
[5] Gen. xvii. 7.
[6] Zech. xiii. 9.
[7] Isa. lv. 3.
[8] Isa. xlv. 24.
[9] Ps. l. 16.
[10] Confession of Faith, chap. xxii. 5, 6.
[11] Ps. cxxxii. 2.
[12] Num. xxi. 2.
[13] Gen. xxviii. 20-22.
[14] 1 Sam. i. 11.
[15] Jer. xliv. 25, 26
[16] Jonah i. 16.
[17] Deut. xxiii. 23.
[18] Num. xxx. 2.
[19] Nahum i. 15.
[20] Ps. lxi. 8.
[21] Compare Ps. cxxxii. 2, 3, and 2 Sam. vii. 1-3.
[22] Ps. lxvi. 13, 14.
[23] Mal. i. 14.
[24] Num. xxi. 2.
[25] Exod. xxxiv. 11.
[26] Num. xxx. 9.
[27] Ezek. xx. 37.
[28] Confession of Faith, xxii. 1, 2.
[29] Joshua ii. 17.
[30] Gen. xxvi. 3.
[31] Gesen. Lex. Heb. et Chald.
[32] 1 Kings viii. 31.
[33] Gen. xxiv. 3.
[34] Lev. xix. 12.
[35] Deut. vi. 13.
[36] Mat. v. 34-36.
[37] Jer. v. 2.
[38] Jer. iv. 2.
[39] Dan. xii. 7.
[40] Rev. x. 5, 6.
[41] Is. lxii. 8.
[42] Exod. xxxiii. 1; Ezek. xx. 28.
[43] Jer. iv. 1, 2.
[44] 2 Chron. vi. 22, 23.
[45] Deut. xxiii. 21, 22.
[46] Num. xxx. 2.
[47] Mat. v. 33, 34.
[48] Eccl. v. 4-6.
[49] Josh. xxii. 21-23.
[50] Ezek. xvii. 18.
[51] 1 Sam. xx. 8.
[52] Prov. ii. 17.
[53] Ezek. xvii. 16-19.
[54] 1 Kings viii. 33, 34--See also ver. 35, 36.
[55] Josh. xxiii. 16.
[56] Zech. xiii. 9--See ver. 2.
[57] Jer. i. 4, 5.
[58] Ps. cvi. 47, 45--See also Ps. xviii. 49.
[59] Rom. xv. 8, 9.
[60] Luke xxii. 5, 6.
[61] Phil. ii. 9-11.
[62] Is. xlv. 23.
[63] Rom. xiv. 11.
[64] Matt. xiv. 7.
[65] Heb. xiii. 15.
[66] Rom. x. 9, 10.
[67] 2 Chron. xxix. 10.
[68] 2 Chron. xxx. 21, 22.
[69] Dan. ix. 4.
[70] 2 Cor. ix. 13.
[71] Titus i. 16.
[72] 1 Tim. ii. 10.
[73] 1 Tim. vi. 12.
[74] Heb. x. 23.
[75] 2 Kings xxiii. 3.
[76] Is. xliv. 8; see v. 6.
[77] Jer. iii. 22, 23.
[78] 2 Sam. xxiii. 5.
[79] John vi. 67, 68.
[80] Jer. ii. 2, 3.
[81] Deut. xxx. 19, 20.
[82] Ps. xvi. 2-4, 5.
[83] John i. 29.
[84] John i. 49.
[85] John xx. 28.
[86] John xxi. 17; see also Deut. vi. 5.
[87] Is. xxvi. 13.
[88] Hosea xiv. 2, 3, 8.
[89] 2 Cor. vi. 16-18.
[90] Ezek. xx. 37, 38.
[91] Is. xliii. 1.
[92] Ps. cxix. 94.
[93] Josh. xxiv. 14.
[94] Ps. cxvi. 16.
[95] Ps. cxix. 43, 44.
[96] Ps. lxi. 4, 5.
[97] 2 Cor. viii. 5.
[98] Rom. iv. 20-22.
[99] Heb. xi. 17.
[100] Rom. ix. 4.
[101] Exod. xxiv. 7.
[102] Josh. xxiv. 24. See also, v. 25.
[103] 2 Chron. xxxiv. 31, 32.
[104] Jer. xxxiv. 8-18; see also Exod. xxi. 2.
[105] 2 Kings xi. 17.
[106] Isa. xliv. 8.
[107] Ps. cxix. 30.
[108] Ps. cxix. 111.
[109] Ps. l. 16.
[110] Ps. cxix. 15, 16.
[111] Deut. xxix. 14, 15.
[112] Deut. xxx. 19.
[113] Exod. xx. 5, 6.
[114] Ezek. xvi. 59.
[115] Gen. xxi. 27, 28, 30, 31. See Gesen. Lex.
CHAPTER II.
MANNER OF COVENANTING.
Previous to an examination of the manner of engaging in the exercise of
Covenanting, the consideration of God's procedure towards his people
while performing the service seems to claim regard. Of the manner in
which the great Supreme as God acts, as well as of Himself, our
knowledge is limited. Yet though even of the effects on creatures of His
doings we know little, we have reason to rejoice that, in His word He
has informed us, and in His providence illustrated by that word, he has
given us to see that He does act in wondrous condescension to his
saints. Being an infinite, glorious Spirit, He does not perform the
deeds of men clothed with flesh and blood, but being the upholder of all
things, and the glorious fountain of all the means of operation which
men employ, with them He can and does hold communication. In the
ordinances of His grace He has made his chosen ones to know him. Proofs
of His gracious regard to them He has in all ages given. In the earlier
part of the history of time, their bodily senses he addressed: in all
time their souls, by the inhabitation of his Holy Spirit, experienced
the goodness of His grace. What He records of His transactions with His
people is after the manner of beings possessed of material qualities, as
well as gifted with undying spirits. Though not possessed of bodily
organs, He spake to men; though not material, He hears and sees them;
and He testifies to their deeds and thoughts. Unchanging, He acts not
nor thinks as men do. But through the illimitable resources of His
perfect character He has dealt with them as if He were possessed of the
faculties not merely of an infinite, but of a perfect material, being.
And what in the language of metaphor He has taught, or what He has
presented before the bodily organs and minds of all, they are called to
receive as bearing the character of truth. When His people, in vowing or
swearing to Him, take hold on Him, He covenants with them. Receiving
their various services offered to Him, He acknowledges them as covenant
children. They vow unto Him; He made promises to them. They swear unto
Him; He has sworn unto them. They avouch Him to be their God; He
avouches them to be His people.
On occasions of Covenanting, God has actually made promises, and sworn
to men. To Noah, to Abraham, to Isaac, to Jacob; to the whole people of
Israel at Sinai; to David and others in these circumstances He spake. To
Noah once and again with enlargement the promise of His covenant He
uttered. Abraham had addressed to Him the promise on various occasions
of this nature, by the Lord holding converse with him as a friend. With
the people of Israel the Lord talked face to face in the Mount, out of
the midst of the fire. To Jacob he spake in a vision of the night at
Bethel. And a covenant of royalty with David he made in like manner. And
the oath of God at such seasons was given. He sware to Noah. Though the
first inspired historian does not mention the fact, it is recorded.
"This is as the waters of Noah unto me: for as I have sworn that the
waters of Noah should no more go over the earth; so have I sworn that I
would not be wroth with thee, nor rebuke thee."[116] To Abraham he
sware,--"For when God made promise to Abraham, because he could swear by
no greater, he sware by himself, saying, Surely blessing I will bless
thee, and multiplying I will multiply thee."[117] The oath of God was
made to Isaac.[118] To Israel at Sinai: when the Lord brought them out
of Egypt He lifted up His hand.[119] It is because not merely that with
His finger He wrote the law on two tables of stone, but that in lifting
up his hand in swearing to them there, while giving the law, that it is
said,--"From his right hand went a fiery law for them."[120] And to
David also, in making a covenant with him, the Lord sware. "The Lord
hath sworn in truth unto David; he will not turn from it; of the fruit
of thy body will I set upon thy throne."[121]
Even in those ordinary cases in which, on Covenanting, communion with
God is enjoyed, He Covenants with them. This is implied in the very
designation of the exercise; but it is otherwise obvious. We have no
reason to believe that when Israel Covenanted in the land of Moab such
manifestations of God's presence as were vouchsafed at Sinai were made.
But then the Lord made an oath to his people, and thereby Covenanted
with them. "That thou shouldst enter into covenant with the Lord thy
God, and into his oath, which the Lord thy God maketh with thee this
day."[122] Yea there, after whatever manner, He avouched them to be His
people. "Thou hast avouched the Lord this day to be thy God, and to walk
in his ways, and to keep his statutes, and his commandments, and his
judgments, and to hearken unto his voice: and the Lord hath avouched
thee this day to be his peculiar people, as he hath promised thee, and
that thou shouldest keep all his commandments."[123] Yea, except the
contrary be stated or implied somewhere, we should not be warranted in
maintaining that the oath of God was not always given on occasions of
Covenanting, before the Canon of Scripture was closed. In the historic
record of Jacob's life no account is given of God's making an oath to
him. Yet we are certain that He covenanted with him. And that he
actually sware to him, is one of the conclusions that may be
legitimately drawn from the words, "As he hath sworn unto thy fathers,
to Abraham, to Isaac, and to Jacob."[124] And that He, under this last
dispensation, always Covenants with believers, when they vow and swear
to Him, is manifest from those declarations in which he promises to make
a covenant with them. Whether or not on these occasions he absolutely
makes an oath, is not revealed. That we should know whether or not he
does so, is not necessary, else the book of Divine revelation had not
been completed. But even though, as under the law, when the sons of
Aaron on entering on the priesthood, took vows upon them to fulfil its
duties, he should not actually make a new oath, the vows and oaths of
His people came up before Him as formerly they did from before his
altar, and the oaths which He had sworn before, even on their behalf,
are made available to them. Thus Israel were enjoined, "That thou
shouldest enter into covenant with the Lord thy God, and into his oath,
which the Lord thy God maketh with thee this day; that he may establish
thee to-day for a people unto himself, and that he may be unto thee a
God, as he hath said unto thee, and as he hath sworn unto thy fathers,
to Abraham, to Isaac, and to Jacob. Neither with you only do I make this
covenant and this oath; but with him that standeth here with us this day
before the Lord our God, and also with him that is not here with us this
day."[125] And thus were encouraged those who should succeed these in
drawing near to God. "The sons of the stranger, that join themselves to
the Lord, to serve him, and to love the name of the Lord, to be his
servants, every one that keepeth the sabbath from polluting it, and
taketh hold of my covenant; even them will I bring to my holy mountain;
and make them joyful in my house of prayer; their burnt-offerings and
their sacrifices shall be accepted upon mine altar: for mine house shall
be called an house of prayer for all people."[126]
Now, Covenanting must be engaged in intelligently. Not merely must there
be a desire to perform the service; but there must be an enlightened
apprehension of its nature. "It is a snare to the man who devoureth that
which is holy, and after vows to make inquiry."[127] Applicable to the
intellectual discernment that true faith includes, as well as to that
grace in its spiritual character, is the declaration, "He that cometh to
God must believe that he is, and that he is a rewarder of them that
diligently seek him."[128] The Covenant children of God are taught of
him, and draw near to him as if He were not unknown, but revealed to
them in his grace. Though none can by searching find out God, nor find
out the Almighty unto perfection, yet those whom He saves know whom they
worship. According to the instructions delivered in his word, must be
the performance of every service of religion; and the character of God
as revealed, is that which must be apprehended in the discharge of each.
It was according to a Divine warrant and direction that the saints of
old entered into Covenant; and every lawful approach to him by vow or
oath requires a just appreciation of his character. "The Lord shall be
known to Egypt, and the Egyptians shall know the Lord in that day, and
shall do sacrifice and oblation; yea, they shall vow a vow unto the
Lord, and perform it."[129] "This shall be the covenant that I will make
with the house of Israel; After those days, saith the Lord, I will put
my law in their inward parts, and write it in their hearts; and will be
their God, and they shall be my people. And they shall teach no more
every man his neighbour, and every man his brother, saying, Know ye the
Lord: for they shall all know me, from the least of them unto the
greatest of them, saith the Lord."[130]
Secondly. Covenanting must be engaged in cordially. That is not
religious homage which comes not from the heart. For an intelligent
being in any case to utter any thing that is inconsistent with the
thoughts of the mind is sinful; but in this case it is peculiarly
foolish and daring. If the affections of the heart be sanctified, they
will be elevated to God in every religious exercise, and especially in
this. Those who value their own souls, will not be devoid of intense
concern for their salvation, when before God they engage in testifying
to their acceptance thereof. They who seek to glorify God, will in this
draw near to him with their mouth, and with their lips do honour to him,
but not remove their hearts far from him. If a transaction that concerns
only a limited part of this world's good is often important, how much
more that which concerns the enjoyment of God as a portion! If an
engagement that concerns a few years' enjoyment is often found to
engross all the feelings of the mind, how absorbent of all the best
exercises of the heart should be a transaction for communion with God to
eternity! The men of Judah, on a solemn occasion, afforded an important
pattern in this. "All Judah rejoiced at the oath: for they had sworn
with all their heart."[131] And wherever the Covenant of God will be
taken hold upon by men returning to him, the whole heart will be
engaged. "I will give them an heart to know me, that I am the Lord; and
they shall be my people, and I will be their God: for they shall return
unto me with their whole heart."[132]
Thirdly. Covenanting must be engaged in with deliberation. To avow the
resolution, to abandon the service of satan and to fight under the
banner of Christ, is an exercise that entails momentous consequences.
And corresponding to its importance should be the fixedness of heart
called to its performance. In it a solemn attestation and adherence to a
choice of God as a Lord and Master, is made before him. Joshua's
patriotic and pious address at Shechem was delivered, not that Israel
should all choose God as if none of them had chosen him before, but that
those who had not cleaved to his Covenant should then cleave to it, and
that those who had taken hold upon it before, should again adhere to it.
He said, "If it seem evil unto you to serve the Lord, choose you this
day whom you will serve; whether the gods which your fathers served that
were on the other side of the flood, or the gods of the Amorites, in
whose land ye dwell: but as for me and my house, we will serve the
Lord." And all attempting such an exercise, should possess a devotedness
such as that evinced by the answer returned by the people,--"God forbid
that we should forsake the Lord, to serve other gods, for the Lord our
God, he it is that brought us up and our fathers out of the land of
Egypt, from the house of bondage."[133]
Fourthly. Covenanting should be engaged in with sincerity, and with a
resolution to perform the engagement made. Dreadful are the
denunciations uttered against such as swear falsely. The Lord swears in
truth: he will not turn from it. And how daring on the part of any is it
to swear falsely in making a covenant! In an oath given falsely, God is
defied, his power to punish is challenged, and the stroke of his
indignation is impiously invoked to descend upon the guilty juror's
head. "If any man trespass against his neighbour, and an oath be laid
upon him to cause him to swear, and the oath come before thine altar in
this house: then hear thou in heaven, and do, and judge thy servants,
condemning the wicked, to bring his way upon his head; and justifying
the righteous, to give him according to his righteousness."[134] The
people of God swear, "The Lord liveth," in truth, in righteousness, and
in judgment. With David they can declare, "I have sworn, and I will
perform it, that I will keep thy righteous judgments."[135] Each of them
may be denominated, "He that hath clean hands, and a pure heart; who
hath not lifted up his soul unto vanity, nor sworn deceitfully."[136]
And firm will be their purpose to keep their pledge given in vowing unto
God--"Thine are we, David, and on thy side, thou son of Jesse."[137]
Fifthly. In the first ages, the exercise was accompanied by sacrifice.
The phrase ([Hebrew: karath b'rith]), which is most commonly employed to
designate the making of a covenant, consists of two terms, each of which
conducts us to the sacrificial rite. The latter of these, ([Hebrew:
b'rith], a covenant,) would appear to be derived from a verb which,
according to circumstances, bears the significations, _to cut, to
choose, to eat_. The connection between all these and an expression
which means _to purify_, is not obscure, nor is their relation to a word
([Hebrew: bar]), with which that so rendered is intimately connected,
difficult to be traced. That which is eaten is made choice of for its
purity, or because that by cutting, it is separated from what is less
fitted for food, or even during the process of eating is cut. It is an
opinion held by one class of commentators, that the reason why that term
is put to signify _a covenant_, is, that it may be deduced from the verb
bearing the meaning _to choose_, and to which there would appear no
objection, provided that that meaning were reckoned to be secondary to
the signification _to eat_. The idea implied in the verb _to choose_ is
essentially abstract. Not so is that included in either the verb _to
cut_, or the verb _to eat_. From one of these, which may be considered
as collateral primary meanings, it must therefore be deduced. And since
it cannot be deduced from the one without the other, it must
consequently be derived from the latter. But since, on the occasion of
entering into covenant, feasts were wont to be kept, and since the flesh
of animals slain for sacrifice was not seldom partaken of by those
associated to present them, there is reason to conclude that food eaten
on the occasion of solemn Covenanting included the flesh of sacred
victims, and that while this term for _Covenant_ may be considered as
derived immediately from an expression signifying _to choose_, it is to
be viewed as tracing its origin to the same expression viewed as
denoting _to eat_, because the flesh of sacrifice afforded to the
federal parties a means of convivial entertainment in the accustomed
friendly feast. The other of these terms ([Hebrew: karoth]) means
literally _to cut_. It is used in describing the operation of cutting in
twain the animal sacrificed at the ratification of a covenant. "I will
give the men that have transgressed my covenant, which have not
performed the words of the covenant which they had made before me, when
they cut the calf in twain, and passed between the parts thereof. The
princes of Judah, and the princes of Jerusalem, the eunuchs, and the
priests, and all the people of the land, which passed between the parts
of the calf; I will even give them into the hand of their enemies, and
into the hand of them that seek their life: and their dead bodies shall
be for meat unto the fowls of the heaven, and to the beasts of the
earth."[138] The practice of so dividing the victim was evidently in
accordance with the operation performed by Abraham, when the Lord made
a covenant with him.[139] Indeed, in the record given of that
transaction, a different term ([Hebrew: bathor]) is used to denote the
performance of the division, but this the more establishes its fact. And
though God's covenant is before spoken of as having been established,
and though Noah, on the occasion of his adhering to that covenant
immediately after the flood, offered sacrifice,[140] yet, it is in the
account given of that with Abraham, and as if the practice of cutting
the victim in twain had originated when it was entered into, that the
phrase connecting the two terms or their modifications is first used.
Thereafter, however, in reference to every variety of solemn Covenant
engagements, the phrase is adopted. It is employed to describe the
entering into covenant of men with men before the Lord, and consequently
of both parties with him. The cases of David and the elders of Israel at
Hebron,[141] and of Jehoash and his people,[142] afford instances.
Another such case is found in the account of the league between Joshua
and the princes of the congregation, and the Gibeonites.[143] In the
commands forbidding Israel to enter into covenant with the Canaanites,
or their gods, the phrase is used.[144] It is used when men are
represented as making a covenant with God. The record of that of Israel,
under Ezra, gives an illustration.[145] And it is the form of expression
by which the Lord himself is represented as entering into covenant with
men. The records of the transactions at Sinai and Moab, of his covenant
with David, and of his purposes to enter into covenant with his people,
as those appear in his precious word of promise, as well as other
passages, contain it. Yea, sometimes even where that word of the phrase
which means _covenant_ is omitted, the meaning of the other is most
manifestly the same as that of the whole.[146]
The bisection of the victim symbolized Christ slain and affording access
to God through himself. The act pointed out precisely what was
represented by the rending of the vail of the temple, when Jesus
suffered on the cross. Both signified his death, and the opening up
thereby of a way of access to God. The act of passing between the parts
of the sacrifice was an emblem of the exercise of holding communion with
God, as made known in Christ, reconciling the world unto himself. As
when the vail was rent the most holy place was no longer concealed, but
might be approached with safety; so when Jesus suffered there was
presented the reality of that provision for communion with God, which
was typified by the cutting of the calf in twain and passing between the
parts thereof. And the believing Covenanter employed in performing that
exercise enjoyed substantially the blessedness which is in reserve for
those who, in contemplation of the exercise of renewing their vows to
God, are enabled with an apostle to say,--"Having therefore, brethren,
boldness to enter into the holiest by the blood of Jesus, by a new and
living way, which he hath consecrated for us, through the vail, that is
to say, his flesh; and having an high priest over the house of God; let
us draw near with a true heart, in full assurance of faith, having our
hearts sprinkled from an evil conscience, and our bodies washed with
pure water;" and being strengthened with Divine grace, after engaging in
it, he would feel disposed to do as these in similar circumstances in
ages long future urged:--"Let us hold fast the _profession_ of our faith
without wavering (for he is faithful that promised.)"[147]
The act of swearing by the name of God was wont to be symbolized by the
offering of sacrifice. It has been shown that the number _seven_ was an
emblem of the oath. One of the things, therefore, denoted by the
offering of seven sacrifices was the swearing of it. Once, and again and
again, did Balak at Balaam's suggestion build seven altars, and offer a
bullock and a ram on every altar.[148] And whether we believe the
religious homage presented on each occasion to have been in ignorance
addressed to the true God, or to some idol, there is reason to conclude
that the injunction of the false prophet was suggested by the practice
of the people of God, and that the service was an emblematical
representation of the religious worship offered in the swearing of the
oath. Besides, was not his design to curse Israel either by the true
God, or by some gods of the heathen? And was it not in imitation of some
such practices, as that which he attempted, that Goliath cursed David by
his gods? But offerings of this kind were presented when federal
transactions were ratified by the worshippers of God. After the three
friends of Job had uttered all their hard speeches against him, the Lord
addressed to them a command which included not less than the injunction,
to enter into an amicable compact with the afflicted character whom they
had so much misrepresented, and also to accompany it with a religious
service.[149] The duty enjoined embodied likewise a confession of sin
and an appeal to God for the truth of their acknowledgments. The
covenant promise made to them was, that God would accept them through
the intercession of Job,--not as if that were of itself meritorious, but
approved through the great Mediator. The offering of seven bullocks and
seven rams was a confirmation of their friendly Covenant, and could not
be less than an emblem of their oath to the Most High. Finally. In the
first year of his reign, Hezekiah declared, "Now it is in mine heart to
make a Covenant with the Lord God of Israel, that his fierce wrath may
turn away from us." That He, the priests and Levites, the rulers of
Jerusalem, and as many of the congregation of Israel as were present,
carried his design into effect, for the first time, on the occasion of
the solemnities which took place in the first month, appears from his
command, uttered when he declared his devout intention. He said,--"My
sons, be not now negligent: for the Lord hath chosen you to stand before
him, to serve him, and that ye should minister unto him and burn incense
(or, _offer sacrifice_)."[150] That all Judah and Israel were enjoined
to accede to the Covenant, in the second month, is manifest from the
King's command to them--"Now be ye not stiff-necked, as your fathers
were, but yield yourselves unto the Lord, and enter into his sanctuary,
which he hath sanctified for ever; and serve the Lord your God, that the
fierceness of his wrath may turn away from you."[151] That such of them
as came up to the passover, at the King's command, by the word of the
Lord, gave their adherence to what had been done before at Jerusalem,
appears from the account given of them engaging in making confession to
the Lord God of their fathers. And whether or not the keeping of the
feast, for the accustomed seven days, and other seven days besides,
symbolized the act of swearing to the Lord, with a cordiality which the
repetition denoted, sacrifices were offered, both on the occasion of the
making of the Covenant and on that of the people's latter acquiescence
in it, and on the former when sacrifices were presented for Israel, the
sin-offering--testifying to the oaths that were then sworn, was offered
by sevens.
It is explicitly said, that a Covenant with God was made by sacrifice.
It is not obscurely intimated in Scripture that the people of Israel,
who fell into idolatry by offering sacrifice on high places, made a
Covenant with idols instead of God himself. The practice must have been
a corruption of the worship of God. The vow was made frequently not
merely to offer sacrifice, but by the offering of oblation. "Gather my
saints together unto me; those that have made a Covenant with me by
sacrifice."[152]
And Covenants were ratified by the sprinkling of the blood of sacrifice.
A full account is given of the practice in the record of the Covenant
transaction at Sinai. Moses "sent young men of the children of Israel,
which offered burnt-offerings, and sacrificed peace-offerings of oxen
unto the Lord. And Moses took half of the blood, and put it in basons;
and half of the blood he sprinkled on the altar. And he took the book of
the Covenant, and read in the audience of the people: and they said, All
that the Lord hath said will we do, and be obedient. And Moses took the
blood, and sprinkled it on the people, and said, Behold the blood of the
covenant, which the Lord hath made with you concerning all these
words."[153] The blood sprinkled on the altar testified to the Lord's
acceptance of the sacrifice and of the people who presented it, and to
the Father's acquiescence in and approval of the great propitiation that
should be made for sin. The sprinkling of the blood upon the people
signified the application of the blood of Christ for pardon,
pacification, and cleansing, to the consciences of a ransomed community.
The Lord Jesus being that sacrifice that was slain for the confirmation
of the everlasting Covenant, his blood is represented as the blood of
the Covenant. And the blood of sacrifice that was sprinkled was a type
of his. To that sacrifice, the ancient covenanter, presenting his
oblation, looked forward. To look to him so, in taking hold upon his
Covenant, before his incarnation, there was given the encouragement--"As
for thee also, by the blood of thy covenant I have sent forth thy
prisoners out of the pit wherein is no water."[154] And now, though
oblation is no more offered in the same spirit in which Covenant was
made by sacrifice, the Covenanting believer vowing to God comes to
"Jesus the mediator of the new covenant, and to the blood of sprinkling,
that speaketh better things than that of Abel."[155]
Sixthly. In all ages, the exercise is performed by faith. As without
faith it is impossible to please God, so in this act it is not less
requisite than in any other. In order to the right performance of it,
faith in God, as having given it his warrant, and as having made
precious promises to be laid hold on in engaging in it, and dependence
on Divine grace for strength to accomplish it, is necessary. It is by
faith that the way of salvation through Christ is approved; by faith,
Christ and all his benefits are received; by faith, God, as a God in
covenant, is recognised; by faith, are renounced the claims of the
devil, the world, and the flesh; by faith, is the whole man dedicated to
the service of God; and by faith, every promise of obedience, that God
may be glorified, is made. Of Abraham taking hold on God's covenant by
accepting of the promise, it is said, "He believed in the Lord, and he
counted it to him for righteousness."[156] Swearing to the Lord in
faith, "Surely, shall one say, In the Lord have I righteousness and
strength."[157] And all who have properly engaged in this exercise will
testify, "I trusted in thee, O Lord: I said, Thou art my God."[158] With
the heart man believeth unto righteousness; and with the mouth
confession is made unto salvation. And as in the first actings of faith,
so in this solemn act, the Redeemer is received as able also to save
them to the uttermost that come unto God by him, seeing he ever liveth
to make intercession for them. Faith in him as the one foundation laid
in Zion, in preference to every other, the believer endeavours
habitually to cherish, and especially at seasons of solemn
self-surrender to God, or of public vowing to him, seeks to have in
vigorous exercise. At these, the mind is brought more than is usual to
deal with the object of faith. The Lord Jesus in his exceeding glory,
often speaks to the heart, and the whole faculties of the soul respond.
So that, especially applicable to the believer's exercises, then, is
what, in the following language of an eminent writer, is said concerning
the universal tendency of faith in the righteousness of Christ:--"When
he discovers his own guilt and misery, and the absolute perfection and
ineffable excellencies of this righteousness, the believer requires no
force nor compulsion to embrace it. When the avenger of blood was at his
heels, did the manslayer require any violence to urge him on to the
asylum where he might lodge secure? When the deluge of wrath was
descending, and all around becoming one watery waste, was any force
necessary to shut Noah up in the ark, where he might abide in safety
amidst the wreck and horrors of a sinking world? And when conscience
writes bitter things against him, and makes him possess the iniquities
of his youth; when the heavens are gathering blackness, and before him
he sees, at the opening into eternity, the piercing eyes of Omniscience
looking fully on him through the terrors of insulted, incensed
omnipotent justice: does the believer need any compulsion to drive him
out of his own lying refuges, and constrain him to betake himself to the
Divine and All-sufficient righteousness of Immanuel? No. He repairs to
it with eagerness, and clings to it with a tenacity that time cannot
relax, nor all the agonies of death dissolve. We speak of trust,
dependence, and reliance, on this righteousness. These however are terms
far too feeble to express the affection towards it, which the believer
feels. He prefers it to his chief joy; glories in it as all his
salvation and all his desire, and determines to know nothing else.
Divinely precious and infinitely perfect as it is, there is no part of
it with which he can dispense. Less than this cannot reach his wretched
case, nor impart the blessings that he wants. His polluted and
never-dying soul needs it all: and, therefore, he embraces it wholly,
and rests on it alone[159]."
Seventhly. The exercise requires that it be engaged in devotionally. It
is a part of religious worship, and claims that solemnity of mind that
is due to every religious service. Every part of it is an exercise of
religion, and the frame of mind that should be brought to each of them
ought to be sustained in waiting on the whole. All things that could
give solemnity to an observance unite to invest this with a devout
character. The claims of its glorious Object, its own essential nature,
and its design, all conspire in this.
It was performed in the solemn assemblies of the people of God. The
oaths of his people were wont to come up before his altar. The people of
Judah and Jerusalem, both under Jehoash and Josiah, and those of Judah,
besides many of the kingdom of Israel, observed the exercise in the
temple. When performed not in religious edifices, but where the Lord
himself approved, it was not the less observed in his presence, nor the
less sacred a service. What gives to a religious assembly all its
solemnity, is the gracious presence of God. And this, which gave to the
house of God its holy character, confers on every place where his people
meet, whether in houses built with hands or under the canopy of heaven,
the character of a scene for the time set apart to his service. The
scene and the nature of the services correspond. By the scene where this
observance was kept, whether in the desert of Sinai, in the fruitful
land of Moab, in the temple at Jerusalem in its earlier periods, in
Jerusalem surrounded with ruins, but to be rebuilt, in houses erected
for the worship of God, or in the fruitful vallies, or on the barren
heath,--a scene of communion with God, its character, as an exercise
essentially devotional, is defined.
It is a holy exercise. Both in the Old Testament and in the New, the
Covenant of God is declared to be holy. He himself is holy, and he
requires that his people be holy too. And dissuading Israel from
confederating with the heathen, and in language addressed to all,
calling them to the exercise of Covenanting embodied in fearing his
name, he commands them to approach him as holy. "Say ye not, A
confederacy, to all them to whom this people shall say, A confederacy;
neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts
himself; and let him be your fear, and let him be your dread."[160]
It should be performed with godly fear and reverence. The Lord was made
known not merely as the God of Abraham, and the portion of Jacob, but to
intimate the same Covenant relation which these designations pointed
out, as also the fear of Isaac. And as Isaac, in Covenanting with Him
whom he acknowledged as his fear, could not but cherish towards him a
holy awe, so all possessed of an interest in that covenant into which
Isaac was taken, in vowing to the Lord, fear his holy name; and giving
intimation of the reverential feelings that prevail in their minds
while performing the exercise, in their practice they will verify the
prediction, "Unto me every knee shall bow, every tongue shall swear."
The exercise requires to be accompanied by confession of sin. It is as
sinners seeking forgiveness that men, however much they may have enjoyed
the blessings of the Covenant, perform it. Because of neglect or
forgetfulness of Covenant engagements, because of imperfections numerous
and great attaching to obedience rendered in fulfilling them, because of
misapprehensions of their nature and design, and the want of that holy
ardour that should never cease to urge to duties voluntarily engaged to,
because of innumerably varied infirmities manifested even while in a
Covenant state, confession behoves to be made. The Covenant of Grace was
revealed after the breach of that of Works. For removing the curse
entailed by sin, its revelation was designed. A right apprehension of
its design is accompanied by a sense of sin. When its terms are
accepted, hatred to all iniquity is professed; and, because of the power
of corruption in leading to disobedience, shame must be felt, and
acknowledgment be made before God. On these occasions a sin-offering was
wont to be _cut_.[161] The practice of making confession, then, was
fully illustrated in the conduct both of Ezra and Nehemiah, and of
Israel with them. Concerning Israel--attempting the service, it is said,
"They shall come with weeping, and with supplications will I lead them:
I will cause them to walk by the rivers of water in a straight way,
wherein they shall not stumble; for I am a father to Israel, and Ephraim
is my first-born."[162] And the Gentiles, being not less chargeable with
sin than the seed of Abraham in the same circumstances, will not be less
called than those to acknowledge it; so that to them, as sons of the
spiritual Zion, may be applied the prophetic description of duty
contained in the words uttered concerning the other,--"In those days,
and in that time, saith the Lord, the children of Israel shall come,
they and the children of Judah together going and weeping: they shall
go, and seek the Lord their God. They shall ask the way to Zion with
their faces thitherward, saying, Come, and let us join ourselves to the
Lord in a perpetual covenant that shall not be forgotten."[163]
And, the vow is made in the exercise of prayer. The term ([Greek:
euche]) by which the Seventy render the word for a vow in the Old
Testament original, is used in the Greek of the New Testament to denote,
now a vow and then a prayer. In the former sense it is employed in the
original of the passage, "Do therefore this that we say unto thee: We
have four men which have a _vow_ on them."[164] And in the latter
acceptation it is used in that of the following:--"The _prayer_ of faith
shall save the sick, and the Lord shall raise him up."[165] Were the vow
not made in the act of offering prayer we should be unable to account
for this twofold use of the term. Again, taking prayer in its most
comprehensive signification,--as including adoration, confession,
petition, and thanksgiving,--no address to God, except the song of
praise, can be made otherwise than in this exercise. The vow
accordingly, as well as the oath--which embodies an adoration, is made
by prayer. And, finally, this receives corroboration from the fact that
the manner according to which, in vowing, prayer should be made is
revealed. In this and in similar passages, not merely Israel after the
flesh, but the whole visible church of God, are instructed how at once
they should vow and pray.--"O Israel, return unto the Lord thy God; for
thou hast fallen by thine iniquity. Take with you words, and turn to
the Lord: say unto him, Take away all iniquity, and receive us
graciously: so will we render the calves of our lips."[166]
Eighthly. This exercise is sometimes engaged in with the living voice.
Whatever argument can be employed to establish the propriety of engaging
vocally in any religious service is here available. The tongue is the
glory of man; and with it the praise of God is proclaimed. "In his
temple doth every one speak of his glory." That thought concerning God,
which may not in some circumstances be expressed, may not be
entertained. And if some features of his glorious character or
administration are celebrated with the lips, so may all. Holy thoughts
and affections unexpressed are sometimes like a fire shut up in the
bones. Why should not these burst forth in the holy act of vowing and
swearing to God, even as a flame, to the diffusion of a love and zeal
for Him and his cause that would spread widely around? This the saints
of God have felt when called to the service. In the land of Moab Israel
_avouched_ the Lord to be their God; and presenting an animating
example, the kingdom of Judah, with Asa their king, "sware unto the Lord
with a loud voice."[167]
Lastly. A Covenant with God is sometimes confirmed by subscription.
Probably in imitation of the practice of the people of God, covenants
among idolaters were written. "Your covenant with death shall be
disannulled,"[168] (that is, _covered_ or _blotted_ out, as if it had
been written.) The application of the seal was equivalent to the
signature of the hand. It must have been made on occasions of federal
ratification, and it might then have accompanied the subscription of the
name. There is reason to believe that Nehemiah referred to an imitation
of an ancient practice when he said, "And because of all this, we make
a sure covenant, and write it: and our princes, Levites, and priests,
seal unto it."[169] But to whatever extent the practice may have
obtained in the earlier times, it possesses the highest warrant during
every period that should succeed. "One shall say, I am the Lord's; and
another shall call himself by the name of Jacob; and another shall
_subscribe_ with his hand unto the Lord."[170]
Hence, in the first place, religious Covenanting is an exercise distinct
from every other. The vow cannot be mistaken for anything else; and the
swearing of the oath is marked by a character of its own.
Every religious act is, or ought to be, performed with a solemn regard
to Covenant obligation. But each one of these is not Covenanting. The
spirit of Covenanting enters into praise and prayer, and every other
exercise of a devotional kind; but the exercise itself, performed in an
explicit and solemn manner, is a part of worship different from all
these. To argue that it is not, as some who are opposed to the explicit
performance of it do, would be to go to the extreme of maintaining that
Covenanting should be engaged in, not merely personally on one occasion,
but habitually in the discharge of every religious duty; and thus to
lead to a very frequent, and, we might add, therefore unwarrantable
performance of the service, instead of discountenancing it altogether.
To perform a vow is not to vow a vow. To vow to do one thing is not to
vow to perform another that is distinct from it. To vow to do duty that
might have been clearly apprehended before, is not to engage by vow to
do duty for the first time now unfolded before the mind. Prayer includes
praise; but to pray is not to sing praise. Covenanting may include in it
every religious exercise. But to perform any or all of these, excepting
the use of the seals of the Covenant, may not be formally to Covenant.
Indeed, the exercise is the sum of all others of a religious
description; and as embodying not merely the spirit, but the observance
of the spiritual services performed in all of them, ought with due
solemnity on meet occasions formally to be engaged in. Sacrifice
accompanied vowing in former times; but sacrifice was offered on other
occasions besides. Sacrifice was presented frequently in order that the
vow might be paid; but sacrifice was not the making of the vow. Faith is
always in exercise when Covenanting is engaged in aright; but it is also
in operation when Covenant engagements are not made, but in some measure
fulfilled. Covenanting is performed with holy fear and reverence; but
are these feelings never in exercise except when the oath is sworn or
the vow is made? The people of God fear him habitually, even though not
engaged in positive religious services. Covenanting is engaged in along
with confession of sin; but the exercise itself is not the confession of
sin. Sin is sometimes acknowledged before God when no new positive
engagement is made. Covenanting is engaged in by prayer; but prayer is
of a varied character, and though every vow is made in prayer, yet every
prayer is not offered in entering into Covenant.
But, in the second and last place, hence also appears the error of the
opinion, that seeing this exercise is performed in certain acknowledged
duties, therefore by itself it is unnecessary. It is not denied that the
oath is used to confirm civil obligations. But no one is therefore
warranted in maintaining that to apply it so, is to use it in things
religious. It is one thing to admit that vowing is a part of the duty
implied in receiving the sacrament of baptism and the Lord's supper; it
is another to maintain that the vow or oath should not be used in other
circumstances. The vow is defined in Scripture, but the things to be
vowed, and the cases in which it should be made are also in general
pointed out. To declare that the vow should be made, for example, merely
on sacramental occasions, would be to assume, that a part adopted by men
should stand for the whole appointed by God. Is it said, that in these
two sacramental exercises there is made a general engagement, that
comprehends every duty that could possibly be performed, and therefore
it is unnecessary to engage in formal Covenanting? On the same principle
it might be said, that the sinner who has received Christ at first has
no need to act faith upon him again;--that the believer has even no need
to receive the ordinance of baptism for his children, or that of the
Lord's supper for himself;--that the individual who has believed should
not Covenant personally in an explicit manner; yea,--that he who has
sworn to the Lord, in attending to the ordinance of baptism or of the
supper, has no need in any case, even in reference to matters civil, to
swear again. It might as well be said, that, in receiving the ordinance
of baptism, vows are taken on, which include every case that could
occur, and that, therefore, after that there is no necessity for waiting
on the ordinance of the supper;--or that the waiting on that ordinance
on one occasion would afford a reason for neglecting both the
dispensation of it and of the ordinance of baptism ever thereafter. In
one word, it might be answered, that the opinion makes no provision for
the believer's growth in grace, but by dealing with him as if he were
perfect in all respects, rather tends to keep him from attaining to
perfection. One approved exercise is not to be sacrificed to others. On
the same principle that Covenanting might be given up because vows are
made to God in receiving the sacrament, might praise be given up
because God is thanked in prayer; or prayer be discontinued because He
is adored and thanked, and presented with confession of sin, and
supplications for mercies, in songs of praise. But, besides, as the
Lord's supper ought not to be substituted for baptism, nor baptism for
the Lord's supper, so neither ought either or both to take the place of
various other specific exercises of vowing to God. The vow made on the
reception of baptism is suited especially to the occasion. Other vows
are not less suitable to other circumstances than that is to its own.
The vow made at the Lord's table may include the sum of all duty; but
where is the evidence that it ought not in other circumstances also to
be made? At that holy communion each believer swears individually to a
profession of his faith with his brethren, and to specific exercises
consistent with his own condition; but that is no reason why the oath to
perform certain requirements of God's law should not be explicitly and
openly sworn. Apart from the sacramental symbols, the exercise of
explicit Covenanting may embody the making of vows to perform every
duty, and include every part of religious worship. And as it was
attended to under the Old Testament economy, when neither the rite of
circumcision nor some other observances of the Levitical dispensation
had been instituted, nay, even when that rite after its institution was
not being applied, so under the present dispensation it may be engaged
in when the seals of the Covenant are or are not dispensed. The
magnitude, and variety, and demands of the objects embraced by it,
define the times necessary for engaging in it. Changes in providence
should lead, and in some measure direct in observing it. It is in
certain occurrences in providence, ordinary though they be, that we are
presented with the season meet for every other religious act. The
morning and evening, and the times of partaking of the necessaries and
comforts of life for the nourishment of the body, especially afford
opportunities for offering supplication and thanksgiving. Deliverances
from afflictions, and support under them when vouchsafed, call for the
acknowledgment of the great goodness and tender compassion of God. The
suffering of individual and social distress, and the pangs of
bereavement, call for the recognition of his holy sovereignty with the
deepest humility and resignation; and not less should the changes for
evil or good that take place in society, and the obvious necessities
that attach to our own spiritual condition, and the wants of our
fellow-creatures around us and over the habitable earth, urge us to
those exercises of special solemn Covenanting with God, which are
peculiarly fitted to meet their demands.
FOOTNOTES:
[116] Isa. liv. 9.
[117] Heb. vi. 13, 14.
[118] Ps. cv. 9.
[119] Ezek. xx. 5.
[120] Deut. xxxiii. 2.
[121] Ps. cxxxii. 11.
[122] Deut. xxix. 12.
[123] Deut. xxvi. 17, 18.
[124] Deut. xxix. 13.
[125] Deut. xxix. 12-15.
[126] Is. lvi. 6, 7.
[127] Prov. xx. 25.
[128] Heb. xi. 6.
[129] Is. xix. 21.
[130] Jer. xxxi. 33, 34.
[131] 2 Chron. xv. 15.
[132] Jer. xxiv. 7.
[133] Josh. xxiv. 15-17.
[134] 1 Kings viii. 31, 32.
[135] Ps. cxix. 106.
[136] Ps. xxiv. 4.
[137] 1 Chron. xii. 18.
[138] Jer. xxxiv. 18-20.
[139] Gen. xv. 8-18.
[140] Gen. ix. 11.-viii. 20.
[141] 2 Sam. v. 3.
[142] 2 Kings xi. 4.
[143] Josh. ix. 6, 7.
[144] Exod. xxiii. 32.
[145] Ezra x. 3.
[146] 2 Chron. vii. 18.
[147] Heb. x. 19-23.
[148] Num. xxiii.
[149] Job xlii. 7-9.
[150] 2 Chron. xxix. 10, 11. See also, v. 20-24.
[151] 2 Chron. xxx. 8.
[152] Ps. l. 5.
[153] Exod. xxiv. 5-8.
[154] Zech. ix. 11.
[155] Heb. xii. 24.
[156] Gen. xv. 6.
[157] Is. xlv. 24.
[158] Ps. xxxi. 14.
[159] The Rev. Dr. Hamilton, late of Strathblane, "On the Assurance of
Salvation." 2d edition. pp. 122, 123.
[160] Is. viii. 12, 13.
[161] 2 Chron. xxix. 21.
[162] Jer. xxxi. 9.
[163] Jer. l. 4, 5.
[164] Acts xxi. 23.
[165] James v. 15.
[166] Hos. xiv. 1, 2.
[167] 2 Chron. xv. 14.
[168] [Hebrew: kupar] Is. xxviii. 18.
[169] Neh. ix. 38.
[170] Is. xliv. 5.
CHAPTER III.
COVENANTING A DUTY.
The exercise of Covenanting with God is enjoined by Him as the Supreme
Moral Governor of all. That his Covenant should be acceded to, by men in
every age and condition, is ordained as a law, sanctioned by his high
authority,--recorded in his law of perpetual moral obligation on men, as
a statute decreed by him, and in virtue of his underived sovereignty,
promulgated by his command. "He hath commanded his covenant for
ever."[171]
The exercise is inculcated according to the will of God, as King and
Lord of all. Being a part of his worship, it is thus urged,--"The Lord
is a great God, and a great King above all gods."--"O come, let us
worship and bow down: let us kneel before the Lord our Maker. For he is
our God; and we are the people of his pasture, and the sheep of his
hand. To-day if ye will hear his voice."[172] And explicitly, in the
same connection are the various observances included in it presented in
precept. "Behold, the heaven and the heaven of heavens is the Lord's thy
God, the earth also, with all that therein is."--"For the Lord your God
is God of gods, and Lord of lords, a great God, a mighty and a terrible,
which regardeth not persons, nor taketh reward."--"Thou shalt fear the
Lord thy God; him shalt thou serve, and to him shalt thou cleave, and
swear by his name."[173]
The observance is a debt of obedience to the Lord Jesus Christ, as
possessed of all power in heaven and in earth. He is King of Zion, the
Governor among the nations, and Head over all things to the church,
which is his body. As all are called to honour the Son, even as they
honour the Father, the service that is due to God, as the righteous
Ruler of all, is due to the Son--holding a universal mediatorial
dominion which shall not pass away. The law of God is the law of Christ,
and obedience to Christ is subjection to God. The Lord Jesus commands
the performance as duty to himself. "Hearken, O daughter, and consider,
and incline thine ear; forget also thine own people, and thy father's
house; so shall the King greatly desire thy beauty; for he is thy Lord;
and worship thou him."[174] In terms applicable in every age, as their
Lord and Master, he said to his disciples, "Whosoever therefore shall
_confess_ me before men, him will I confess also before my Father which
is in heaven. But whosoever shall deny me before men, him will I also
deny before my Father which is in heaven."[175] And he having both died
and risen, and revived, that he might be the Lord both of the dead and
living, claims the individual parts of the exercise as homage to his
name. "We shall all stand before the judgment-seat of Christ. For it is
written, As I live, saith the Lord, every knee shall bow to me, and
every tongue shall confess to God."[176]
Believers engaging in personal Covenanting, act as being not without law
to God, but under law to Christ. As the _servants_ of God they thus
transact with him. Jacob, as well as others who have vowed to God
without being condemned, being represented as God's servant,[177] must
in such acts have served him. Addressed individually as well as
collectively in these terms, "Yet now hear, O Jacob my servant; and
Israel, whom I have chosen," those yield obedience, when in their
practice is fulfilled the prophecy, itself a command, "One shall say, I
am the Lord's; and another shall call himself by the name of Jacob; and
another shall subscribe with his hand unto the Lord, and surname himself
by the name of Israel." That the churches of Macedonia Covenanted with
God is manifest from the words,--"This they did, not as we hoped, but
first gave their ownselves to the Lord, and unto us by the will of
God."[178] But in writing to the Thessalonians--one of those churches,
an apostle describes them, as in that, and in consequent performances,
serving God. "They themselves shew of us what manner of entering in we
had unto you, and how ye turned to God from idols, to _serve_ the living
and true God."[179] Nor without entertaining an enlightened apprehension
that in that exercise he served God, could the Psalmist performing it
say,--"O Lord, truly I am thy servant; I am thy servant, and the son of
thy handmaid."[180] Moreover, every believer is a good _soldier_ of
Jesus Christ. Each one of them is called by His authoritative command,
as well as by the effectual influences of his Spirit. "He is Lord of
lords, and King of kings: and they that are with him are called, and
chosen, and faithful."[181] Each, like the governors and people of
Israel, who, on a memorable occasion, at God's command, offered
themselves willingly--each made willing in a day of his power, resolving
and vowing to follow the Lord fully, does obedience to the Lord of
Hosts: bows to the mandate, "Incline your ear, and come unto me: hear,
and your soul shall live; and I will make an everlasting covenant with
you, even the sure mercies of David:"[182] and dutifully engages by
covenant and oath to serve him--given for a leader and commander to the
people. Besides, each one who lawfully vows to God, in vowing discharges
a function of a loyal _subject_ of God's government. In the vow God is
invoked as King. "Hearken unto the voice of my cry, my King, and my God:
for unto thee will I pray."[183] As the swearing of allegiance to an
earthly monarch is an act of obedience to law;--as when all the princes
and the mighty men, and all the sons, likewise, of King David, submitted
themselves,[184]--or by oath promised fidelity to Solomon, the king,
they performed an act of subjection to his authority; so in vowing or
swearing to God there is paid to him a tribute of duty. And, finally, in
this service the Lord is obeyed as God. The titles of, a master, a lord,
a captain, a king, among men, are valid only when held in subjection to
the King and Lord of all. The highest supremacy that belongs to
creatures is limited, and exercised only by deputation from Him who is
over all and blessed for ever. And as the claims of those in power,
because armed with His authority, cannot without rebellion against him
be set aside; much more, his, without aggravated hostility to him,
cannot be disputed. Accordingly, his power and authority--unspeakably
glorious--extending immeasurably beyond the province of every creature;
his dominion and all-wise determinations, they who invoke his dread
name, in vowing to him acknowledge and approve. The refusal of his
enemies to call upon him manifests their rebellion. His people avouching
him to be their God obey him. It is in compliance with the
mandate,--"Obey my voice, and I will be your God, and ye shall be my
people,"[185] that men take hold on his covenant, and in commemoration
of their act, in terms recording the highest deed of appropriation, with
the Psalmist say, "I trusted in thee, O Lord: I said, Thou art my
God."[186]
Social Covenanting engaged in by the Church of God, in an
Ecclesiastical capacity, is an act of obedience to his word. That
community, in its organization and laws essentially distinct from civil
society, one throughout every age, and embracing the saints of every
land, as one body, He designates, "My Servant." Whatsoever, therefore,
is practised by the church in her collective capacity, however
denominated, and without rebuke, is performed by her in this character.
And hence, whether introduced as "Israel," or "Jacob," or "My People,"
or as bearing any other honourable epithet, and vowing or swearing to
the Lord, she appears under the aspect of a chosen society performing
duty; and each promise and prophecy delivered concerning this, as well
as each other allowable exercise, assumes the features of a precept, and
each performance of it in truth, the marks of a warranted service. And
the church, in this, is said to serve God. At Horeb, before the mission
of Moses to Egypt, for the deliverance of Israel, the Lord, with regard
to the solemnities of Covenanting that were there to occur, said to him,
"When thou hast brought forth the people out of Egypt, ye shall _serve_
God upon this mountain."[187] Commanding and exhorting to engage in
solemn covenant renovation, Hezekiah said to Israel,--"Now be ye not
stiff-necked, as your fathers were, but yield yourselves (margin, _give
the hand_) unto the Lord, and enter into his sanctuary, which he hath
sanctified for ever; and _serve_ the Lord your God, that the fierceness
of his wrath may turn away from you."[188] And not less, than under a
former dispensation, is the exercise represented as an act of obedience
in New Testament times. There is no reason for maintaining that the
apostle enjoined not the exercise of social, but merely that of personal
Covenanting, when he thus addressed the Church of God at Rome,--"I
beseech you there-fore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable unto God, which
is your reasonable _service_."[189]
The exercise of Social Covenanting with God, performed by his Church
both in an Ecclesiastical and a National capacity, is a part of his
service. Being a religious observance, this cannot be performed by the
members of the Church collectively, whether united ecclesiastically or
otherwise, if not associated as the Church of God. But also when, united
both ecclesiastically and in a national capacity, they address
themselves to it, they discharge an obligation incumbent upon them. The
Lord Jesus is King of saints.[190] Ruled by his laws, these, not merely
in their ecclesiastical, but also in their civil relations, do homage to
him. Under two aspects in their social capacity they appear. _First_, in
subjection to Him as King of Zion. United to Christ their spiritual
Head, and to one another in him, they are members of one glorious body.
And being members of his Church--which he has distinguished by the
ministry of reconciliation, by his oracles, and by special ordinances,
they are under Him, as its sole Head, and Lawgiver, and Governor, and
King. As one community, in their faith, their worship, their discipline,
their government, and communion, they are under his authority. Judges,
and magistrates, and kings, having power in civil society, are
recognised with divine approbation. But there is no human head of the
Church. There are who rule therein; but over his house, He alone is Head
and King. In civil life, there are who sway the sceptre among men. He,
the King of kings, and Lord of lords, rules over these. But in his house
there is none other than Himself, who is Lord or King. He is the head of
the body, the Church: who is the beginning, the first-born from the
dead; that in all things (or rather, _among all_) he might have the
pre-eminence.[191] The apostles of our Lord were among those who, in the
council held at Jerusalem several years after his ascension, acted as
rulers in his Church by enacting a law which applied to the Christians
at Antioch and elsewhere. And applicable to their conduct on such an
occasion, and to that of all others exercising authority in the Church
of God, were his words addressed to them before his death,--"Be ye not
called Rabbi: for one is your Master, even Christ; and all ye are
brethren. And call no man your father upon the earth: for one is your
Father, which is in heaven. Neither be ye called masters: for one is
your Master, even Christ."[192] The jurisdiction of the rulers in the
Church is distinct from that of civil rulers. The powers of the former
are spiritual, and with these powers the latter have no right to
interfere. Each class of rulers have a sphere of their own; and only at
their peril do those of the one class invade the authority of the other.
By men the laws of a nation may be altered without being made
contradictory to one another, or to oppose the law of God. But the laws
of the Church were enacted by Christ himself. Suited to the
circumstances of the Church has been their character in every age, and
the changes that have been produced on these were made by Him alone. It
is from a special revelation of his will that the precise character of
the laws by which his Church ought to be ruled is obtained; and those
ordinances for the government of his house, which are not revealed as
His, are without authority. Since the close of the Canon of Scripture,
no new light concerning the things of religion has been, or can be,
given; and the laws of the New Testament Church are therefore fixed
beyond the influence of change. There are various forms of civil
government, all of which are consistent with the immutable law of God;
and any one of which, accordingly, may warrantably be adopted according
to circumstances. But in the Church of God, only one form of government
is of Divine right: every other is an invention of man, and destitute of
authority. In the course of providence, the institutions of the Church,
like the doctrines of religion, will receive accessions of rich
illustration; but, like these heavenly doctrines--beyond the resolutions
of men, they are, according to the will of God, to stand. _Next_, as
members of civil society, under Him as King of nations, they appear.
Distinct from the organization of the Church, but also under Christ, is
the constitution of civil society. In order to promote communion with
God, were the ordinances of the former appointed. In order that God
might be obeyed by men in their mutual intercourse with one another, the
laws of the latter were decreed. That God might be glorified
immediately, the former was constituted; that he might be glorified
mediately, the latter was founded. The erection and government of the
Church originated in Divine grace. The whole structure of civil
government is derived from God as the moral Governor of the universe,
but is put under Christ as the Mediator. The laws of the Church of God
remain immutable, amid the changes that overtake the various communities
of men. The laws of civil society may vary with the course of
providence, and yet be still consistent with the perfect standard of
moral procedure. The laws of the house of God are applicable to men of
every clime. Like all the commandments of the decalogue--which, indeed,
they embody, they are binding on men in all possible circumstances and
conditions; but, according to the state of society, may civil enactments
vary in their absolute character, without transgressing the limits fixed
by the moral law. The facts occurring in providence, enlarge not the
compass of those laws that were promulgated by the King of Zion to her
communion, but demand their application. The laws of civil society ought
never to conflict with the principles of eternal righteousness; but with
observation and discovery, and every change else in providence, it
behoves them to keep pace. In the former, the Lord Jesus is recognised
as the immediate lawgiver; in the latter, too, he is acknowledged as
supreme lawgiver,--and, as having given to men civil power to be
exercised, not otherwise than agreeably to the revelations of his
will,--which unfold the mutual obligations, of nations and their rulers
to one another, and of both to himself. Not less than as members of his
Church, are men, as worthy members of civil society, the servants of
Christ.
Now, that in vowing and swearing to God in both capacities they serve
him, appears from various considerations. Repeatedly are the people of
Israel represented in Scripture as a nation, and as in their national
character engaging in Covenanting. Both on the occasion of the
solemnities at Sinai and in the land of Moab they are so designated.
That they sustained this character under the kings of David's line is
also manifest. That the whole people will, in gospel times, be united in
such a relation the voice of prophecy would seem to indicate.[193] That,
in whatever civil incorporations they may stand, they will be subject to
Messiah, King of nations, is certain. Under the theocracy, they
Covenanted as a nation, at Horeb, in the land of Moab, and at Shechem.
Under Asa, and also under Josiah, the people in their civil capacity
with their rulers Covenanted too. As a nation, after the return from
Babylon, under Nehemiah, the whole people and their rulers also entered
into covenant with God. On all these occasions the Church of God
engaged to obey his law, not only regarding things ecclesiastical, but
also things civil. Under the theocracy, Israel, in things civil and
religious were called to obey God as their king. Under the kings of
Judah, they were no less called in all relations to acknowledge God as
their Lord. After their restoration, they will acknowledge Messiah at
God's right hand as in all things their sovereign Lord. "My servant
David shall be their prince for ever."[194] And the Gentile nations, in
due time, will all do homage to Him as the Prince of the kings of the
earth. Now, it has been shown before, that in Covenanting at Horeb
Israel served God. If, then, they served him there in that exercise,
they must have served him when again they engaged in it under the
patriarch who led them, and also when they performed it under Joshua his
successor. And as on such occasions, as a church and nation recognising
God as their king, they obeyed him, so, not ceasing to recognise Him as
in all relations their Lord and Master, the house of Jacob, under kings
ruling in His fear, or judges acting according to his commandment,
whether before or after a first or succeeding restoration; and the
Gentile nations in gospel times, in vowing and swearing to Him in their
ecclesiastical and national characters; must be viewed as willing
servants obeying his commands.
Covenanting is commanded in the Moral Law. In the ten commandments,
containing a summary of that law, and in other passages that variously
unfold its import, the exercise is presented as a duty.
It is enjoined in the first three precepts of the decalogue. The manner
of injunction is prohibitory of contrary practices; and accordingly
intimates, with great force, that the duty is to be so steadfastly
performed that departure from it, even in one instance, is not to be
attempted. The first precept--forbidding all respect to other gods
before God, implies, that He, before whom all things are manifest,
claims not merely the misdirected homage paid to his creatures, but all
the devout obedience of men; and that, demanding that adoring thoughts
be entertained of Him alone, He commands that He be accepted and served
as the only true God. To prefer God to others is not merely to cast them
and their services off, but to acknowledge and reverence Him as the
object of supreme regard. Man cannot be without some thoughts of a
divinity. Even among those who would seem to have fallen most from the
knowledge of God, something about their own characters or circumstances
virtually usurps His place. The law of the ten commandments, written at
first on the heart of man, and afterwards proclaimed by the voice of
God, contemplated and anticipated every departure from the service due
to Him that should occur throughout all time. Originating in the perfect
nature of God, it is perfect. It reproves the rebellion of those who
would worship the creature instead of the Creator, and is directed alike
against the polytheist and him who, worshipping himself, says,--"no
God." The first commandment condemns the idolater, of whatever class;
includes that, instead of Covenanting with the gods of the heathen, as
many in early times did, men, in every age, should make that
acknowledgment of himself which entering into covenant with him
essentially implies; and is obeyed when, like Joshua and all Israel
Covenanting at Shechem, they choose the Lord to serve him.[195] In the
second commandment is implied an injunction to serve God. The fact that
vowing and swearing to God are a part of his service is manifest, as we
have seen from sundry passages of Scripture. Consistent, therefore, with
the commands implied in these portions of the Sacred Volume, but
distinct from them, is the injunction embodied in this precept, that
men enter into covenant with him; and the performance of every
part of that service, as exhibited throughout the whole of Divine
revelation, according to circumstances, it enjoins. The third
commandment--forbidding the irreverent use of God's name, and
threatening those who take it in vain, authoritatively inculcates the
holy use of it in Covenanting. There is no passage of Scripture in which
it is said or implied, that to vow or swear, in every case is to take
God's name in vain. The saints, in calling upon his name, have vowed and
sworn to him. In commands to call upon his name, swearing by him is not
forbidden. The oath and vow, therefore, in calling upon him, may be made
lawfully; the abuse of them only in this precept is condemned, and the
use of them receives the highest sanction from this.
It is enjoined in statutes of perpetual moral obligation, that
illustrate the ten precepts of the law. These statutes are,
Commands to glorify God. God is glorified when the perfections of his
nature, and his execution of his purposes in the works of creation and
providence, are celebrated. The Scriptures contain the most abundant and
full representations of the excellence of his character and
administration, and the confession of which, in an adoring frame of
mind, is glorifying to him. Obeying the precept, "give unto the Lord the
glory due unto his name, worship the Lord in the beauty of holiness,"
his saints have this said of them,--"In his temple doth every one speak
of his glory." If every spiritual act of worship is glorifying to God,
then all of them are glorifying to him also; and Covenanting with him,
including them all, is not less glorifying to his name; and if the
exercises of vowing and swearing to him are glorifying, certainly when
he commands that his name be glorified, these are not excluded. Does
the Lord claim the subjection of every capacity of man? Does he
command,--"Whether ye eat or drink, or whatsoever ye do, do all to the
glory of God?"[196] Does he say to his people, as well as to his
Anointed, "Thou art my servant, O Israel, in whom I will be glorified"?
Has he appointed that the heavens should declare his glory; and that the
earth should be filled with the knowledge thereof? And when he commands
that his most gifted creatures on earth,--whom he has formed for the
purpose of displaying most widely that glory, do proclaim it, does he
not call upon them to do so in those exercises of avouching him to be
their God, and pledging themselves to his service, in which all their
spiritual capacities are most devoutly engaged, and all the institutions
of his grace by being used are most honoured? The people of God
accordingly interpret in this manner these commands. Was it said,--"Ye
that fear the Lord, praise him: all ye the seed of Jacob, glorify him;
and fear him, all ye the seed of Israel?" In obedience to the
requirement which the Psalmist as an instrument was employed to declare
in these terms, did he make the vow,--"My praise shall be of thee in the
great congregation: I will pay my vows before them that fear him."[197]
Commands to worship God. Religious homage was paid with the bowing of
the head, the inclining of the body, or the bending of the knee. The
term ([Hebrew: shachoh]), employed to designate the act of one offering
worship, means literally, _to bow himself down_. The position was a
token of the intentness of the mind; and those terms that pointed that
out, came accordingly to have a spiritual application. When therefore it
is said,--"Unto me every knee shall bow, every tongue shall swear," we
are taught that the act of swearing to God should be performed, not
always in kneeling, but in that religious frame of mind which is
indicated by the bowing of the knee, but which, in some circumstances,
was also denoted by the worshipper bowing the head, or falling down in
deep prostration. And as the act of bowing before the Lord sometimes
accompanied and indicated the exercise of swearing by his name; so when
attention to his worship is urged by his authority, no part of religious
duty is uninculcated, but, like every service thereof in its due season,
that of Covenanting with him in times suited to its performance, is
enjoined.
Commands enjoining faith. In every variety of circumstances is the duty
of believing on God incumbent. Without faith it is impossible to please
him. In every general command to exercise that grace, we are warranted
to read an injunction laid upon us--in every part of obedience to act
under its influence. Vowing and swearing to God cannot be properly
performed without faith; and when faith is commanded without special
reference to some duties, it is inculcated with respect to all, and
therefore regarding Covenanting. How would the believer be straitened
were he uncertain of the circumstances in which a command to look unto
God with confidence should be obeyed! And how comforting to his heart is
the sound conclusion of his understanding, that every encouragement to
cherish confidence as
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