FOOTNOTES:

The phraseto profess, is, when used in connection with godliness or true religion, in the New Testament, equivalent to thatto Confess. It is a translation of one of the verbs (ομολογεω), 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 expressionconfessing 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 yourprofessedsubjection unto the gospel of Christ."[70]"Theyprofessthat they know God; but in works they deny him."[71]"Womenprofessinggodliness."[72]"And hastprofesseda goodprofessionbefore many witnesses."[73]"Let us hold fast theprofessionof our faith without wavering; for he is faithful that promised."[74]

The termprofession, when used in the same connection, is equivalent to the termconfession; and hence includes in its import the exercise of Covenanting. The proof of this which is obviously deducible from the meaning of the wordconfessionis 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 anact of adherenceto 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 theway 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, "TheLord, the King of Israel, and hisRedeemertheLordof 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 bymany 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 achoiceof 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 andconsolation, 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 termpurgein the passage, "I will cause you to pass under the rod, and I will bring you into the bondof 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 inthy 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 ofreligion. 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 thebasis 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 indifferent 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 thedeed 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, andmay 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 thepromise 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 generaldefinition 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 thetruth 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, theywere 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, Iwill even deal with thee as thou hast done, which hast despised the oath in breaking the covenant?"[114]

A verb (שבע), signifyingto swear, and two corresponding nouns are derived from a word for the numberseven. 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 numbersevenmay 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. Buta 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.

[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.

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 withthem 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 tothe 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 inwardparts, 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]

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