FOOTNOTES:

To unite the various Churches of Christ. That these will be incorporated in millennial times, we have reason to believe. That different Churches have been brought into one, is matter of history. That the Lord in his providence has overruled outward circumstances for associating his people, in order that they might act for Him, is a truth worthy of careful consideration. On the ground that the illuminating and sanctifying agency of God's Spirit is altogether independent of the condition ofmen, we are forced to conclude, that many who by reason of the imperfections of the human heart have heretofore been but little disposed to make joint efforts on behalf of religion, may by means other than those of outward distresses, or along with these, be brought to co-operate, if not ultimately to incorporate, with one another, toward the high end contemplated in common by them. It is good to maintain sound views of the declarations of the word of God. It is proper to examine others. It is good for all to endeavour rightly to apprehend the sentiments of those who may differ from them in opinion concerning Divine truth; and necessary to exhibit such sentiments in their true character. It is desirable that mutual communications regarding the truth should be interchanged among those who desire, but are unable yet to see eye to eye; and to be greatly wished, that all such, in what measure and manner is competent to them, would strengthen each other's hands to give diffusion to their common views. The different communities of the Church should not stand in intrenchments inaccessible to each other. They are each a place of greater or less strength raised for defence, not against the others, but against a common foe. They cannot yet hold free communion; but various means of communication may be employed by them, without laying themselves open to the inroads of enemies. By encouraging some kinds of intercourse among themselves, they would not expose themselves to any assault, but secure, or rather alter for good, their positions. In order to the overthrow of the enemy, without giving him inadvertently even an inch of advantage, mutual aids might be communicated among them. Were proper means taken, their various positions, by being subjected to improvements, might ultimately come to be one system, within the lines of which no enemy would penetrate, and all whose parts acting in concertwould present the reality of an outward Zion—emblem of that which is spiritual, fortified with walls and bulwarks. So long as there are even two communities of the people of Christ, whose sentiments regarding various things are not in harmony, so long is a loud call addressed to all who fear Him, to take means to lead to unity, and to come under common solemn obligations thus to build up, even as the walls of Jerusalem, the walls and bulwarks of Zion.

To enlarge the Church. In the providence of God, the truth is widely diffused through the operation of many outward causes. According to the provisions of his grace, it is intended for dissemination through the voluntary agency of those who love it. "Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes: for thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited. Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called."[286]

Through Bible Societies. The fact is singular, that the operation of these is the first great exemplification made in the last times, as it is among the highest applications, of the principle of co-operation on the part of many for good. It shows that God in his providence, in a wondrous manner, leads men to do what he has enjoined in his word; honours his own institutions; and teaches the lesson, that in accordance with the facilities presented by him, should be the dutiful energetic endeavours of all towards the exhibition of his truth. Was it dutiful for fathers to teach their children the law of God? Was it dutiful for the priests to read it to the people of Israel assembled at their solemn feasts? It is dutiful for all who have the whole word of God, to use every lawful means in their power to make others know it. Was it dutiful to make use of one copy of the law for instructing the people, when only one could be obtained? It is dutiful so to make use of as many copies of the Scriptures as can be found, nay, to aid in producing copies of them to the utmost limits of our ability, that they may be sent to those who are in darkness. To the greatest extent of the capacities of all, it is dutiful for them to obtain and distribute copies of the blessed word. Every member of the Church of Christ, from the days of infancy to those of extreme old age, should be a member of a Bible Society; and, till the many millions of the human family have the word in their hands, that it may take possession of their hearts, it should be distributed. Every discovery in science, every acquisition in literature, every improvement or invention in art, should be devoted to the multiplication, in all languages, at the least possible expense, and accordingly to the utmost extent, of copies of the word. And all should give themselves to aid in the dutiful effort. Contributions of money; devotion of talent, and energy, and time; and prayer to God: for this, should all be made, and, in solemn individual and public vows, be offered to God.

Through Missions. First, at home. The claims of countrymen perishing for lack of knowledge, on those who know the truth, are strong. The claims of the whole Church upon each of her members for devotedness to her interests, are the strongest that society can put forth, and when madeon behalf of those who are united by many near ties, harmonize with the former. Every one should nourish and cherish his own body. The duty is common to an individual and to the Church of Christ. That community which does not improve in the region where the means of healthful increase are afforded, is in an unhealthy state. When a portion of the visible Church does not, by affording to those around it who are in a state of corruption the means of life, assimilate them to itself, it is not in vigorous action; its members sustain not the character of living ones; and except it be restored, its decay cannot be far distant. To lead the communities of the faithful to invade the ignorance and sin and misery that surround them, the voice of humanity, a sense of obligation to the calls of duty, the delightful prospect of good to many who will either receive or give instruction, and of glory to God by the salvation of sinners, do all unite. Before the appeals of these the insensibility and even opposition of those who are in degradation and guilt, should be esteemed as no ground of discouragement; but, in the spirit of devotedness to a great work which cannot lose its gracious reward, should, with resolution and prayer in consequence of solemn devotedness on the part of one and all, be perseveringly and patiently, though even painfully, encountered.

Secondly, to the heathen. To use endeavours that a system which tends but to good be developed to the utmost, is not to manifest ambition, but to display the working of true benevolence. To seek the increase of the Church's power—essentially benignant in the world—is to aspire at what has been reserved for her, and to aim at what each of her members is under obligation to favour. Her enemies alone tend to hinder her advancement. The providence of God is directed to her welfare. Thedesigns of satan are overruled for her good. The Lord himself watches over her, and leads her forth to her high destination. And ought not her children, by making and keeping solemn vows, to enlighten the subjects of darkness, to promote her prosperity? When the number of the faithful is increased, so is their efficiency; the enemies of truth are diminished and discouraged by all brought to receive it; and the communion of saints, by the addition of every believer, is swelled to the pleasing anticipation, the grateful remembrance, and substantial satisfaction in the enjoyment of present good, of every one therein. Who that loves the prosperity of Zion, does not desire to see her communion extended? Who that has an interest in her welfare, does not joyfully anticipate and pray for, and endeavour to use other means, that men may see the glorious things said in prophecy concerning her? Who that is a worthy member of her communion, does not feel himself urged, by a sense of obligation to her, to add to the joy of each of her faithful ones, by being instrumental in leading the heathen nations to the truth? How glorious a thing it would be to see those nations associated, by the strong ties of fellowship, and a common relation to one glorious Lord, to his other believing people! How delightful to think of the many who had not known God being brought to a substantial and eternal union to others made to enjoy his favour!—to meditate upon the heathen brought, through the instrumentality of men, to do homage to thatLordwhom all his saints delight to see honoured!—to know of the heathen that had been given to Him for an inheritance, being taught willingly to receive and acknowledge him, and by special Covenanting, to give themselves away unto Him, taking hold upon him as given for a Covenant of the people, and presenting the fulfilmentof the precious words, "He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law."[287]

Thirdly, to the Jews. Their fathers first brought the glad tidings of salvation to the Gentiles. The Apostles, and others of them, proclaimed the truth in every nation under heaven. From the ten tribes in captivity in the east went forth missionaries to India, and China, and to other nations around them. The ancient Israelites at Sinai, at Horeb, and elsewhere, Covenanted to afford the means of grace to those of other nations of the world. In the covenant made with Abraham, provision was made for the introduction of the stranger into the visible Church of God, by granting to him the privilege of circumcision. The people of Israel were the children of that Covenant, and recognised its engagements as obligatory upon them. Among them, accordingly, every circumcised person, not excluding the stranger, had a right to eat of the passover. In the decalogue, the stranger dwelling among them is recognised. In the covenant made at Sinai, express provisions, besides, were made for such. "The stranger that dwelleth with you, shall be unto you as one born among you, and thou shalt love him as thyself."[288]In that it is said to the priests, "That ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses."[289]These were therefore to teach it to the stranger also. In all these things Israel, by Covenanting, acquiesced, when they were first proposed, and also at succeeding times when the covenant of Sinai was renewed. The Church is therefore under a debt to their descendants which should be paid in kind. In order to confer upon her the honour of fulfilling the high obligation, her members should make and keep Covenant engagements to send missionaries to allthe remnants of Israel. To her and to each other, individually, they owe it thus to use means to add to the communion of saints, the descendants of Jacob,—whose restoration will be so advantageous,—"For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?"[290]How pleasing to think of Israel again graffed into their own olive tree!—to reflect upon the fulfilment of the promise, "And so all Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is my covenant unto them, when I shall take away their sins"![291]—and to look forward to that universal joy which shall be expressed, when, the fulness of the Gentiles having been brought in, and all Israel gathered, the kingdom shall universally be acknowledged to be the Lord's!

III. Covenanting should engage all to duties to the Mediator as Lord of all. It is by God that all live, and move, and have their being; and to him all are called to live. "For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live, therefore, or die, we are the Lord's." To seek the Lord, and to walk after the Lord, are the sum of all the obedience to Him which he requires; and are the substance of what all are required to vow and swear to perform. "And they entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul."[292]"And the king stood by a pillar, 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 their heart, and all their soul, to perform the words of this covenant that were written in this book: and allthe people stood to the covenant."[293]These duties to God ought to be performed to Christ; for he hath said, "All power is given unto me in heaven and in earth;"[294]and it is the will of God, "that all men should honour the Son, even as they honour the Father."[295]These duties are, it maybe remarked, in general,

To declare the glory of God. All the duty that He requires of man is included in this. Every thing that occurs, independently of the will of moral creatures, is glorifying to God. Every evil thing is overruled for the manifestation of his glory. The willing services of unfallen angels and redeemed men, directly tend to display that glory. All that God requires of man, and consequently the use of all means appointed for glorifying his name, ought to be vowed. By commands to all; by promises, by invitations and encouragements, to his people; by denunciations and warnings addressed to his enemies; he urges men to show forth his glory. To vow and swear to do so is therefore obligatory upon them. The obligation is acknowledged in the Psalmist's vow,—"I will praise thee, O Lord my God, with all my heart; and I will glorify thy name for evermore."[296]And as a consequence of offering worship to God, and therefore, in some instances at least, of vowing to Him, the glorifying of God's name is predicted. "All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name."[297]But particularly,

To maintain the truth by the profession and practice of it. Idolatry, or the whole of false religion and all its practical consequences, is represented both as a withholding from God of the glory due to him, and as a surrender of the truth.[298]Christ is theTruth; and accordingly those whoreceive him cleave to his truth by vow and consequent obedience. The Spirit of promise is the Spirit ofTruth. They who, by Covenanting, receive him in the former character, accept of him as sent to lead into all truth.[299]The Lord is "a God ofTruth." All who take him as their God accede to his truth. It is to the truth of God that those devoted servants, whom he denominates "My Witnesses," give testimony, in their profession, and life, and conversation. It is to his truth that they testify in the same manner, when they act as his "Messenger."[300]The truth of God was committed to his people in thechargewhich, from time to time, they accepted in Covenanting.[301]The Redeemer commands that it be held fast. "Remember therefore how thou hast received and heard; and hold fast, and repent."[302]The Covenant people of God are "the righteous nation which keepeth the truth."[303]Each of them declares, "I have chosen the way of truth: thy judgments have I laid before me."[304]And each adopts the vow, "I will walk in thy truth."[305]

The truth of God's character ought to be maintained. That his name might be glorified, he was pleased to make himself known. That men might in some measure apprehend him, he revealed himself. That they might not forget but hold communion with him, he appointed the ordinances of his grace. That they might be led to celebrate his greatness, he gave them command and afforded them facilities to pledge themselves to his service. They are called to contemplate with wonder and admiration, the transcendent excellencies of his nature, and to speak of them with reverence and awe. And Himself, whose being and attributes are all infinite, they are created and preserved to praise and adore. The distinct personality of the Father, of the Son, and of the Holy Ghost; the divinity of each of these glorious persons; the unity of the Godhead; and the essential glory of the Three-One-God; are truths implied in the very nature of solemn Covenant engagement; and in order to the keeping of these, require to be held.

The truth of God's government ought to be maintained. The underived majesty of the Eternal; the power and authority of the Father, of the Son, and of the Holy Ghost, extending over all creatures from the beginning to everlasting; the reality and nature of God's purposes, and their fulfilment in creation and providence; in opposition to the atheist, the fatalist, the deist, the sceptic, and every other who does not believe in the truth of Divine revelation; are made known, and claim to be contended for and professed.

The relations of the persons of the ever-blessed Trinity in Unity, confederated in the everlasting Covenant for the salvation of man, behove to be maintained. In the Scriptures, the Father is represented as having given his Son to be a propitiation for the sins of his people, accepted of his work, and conferred upon him a glorious reward;—as the God of grace, calling, justifying, adopting, sanctifying, and receiving to glory, his people;—the Holy Ghost is exhibited as given to the Redeemer, as renewing, illuminating, sanctifying, and comforting his elect, as a Spirit of grace and supplication, as dwelling in their hearts, as given to them as an earnest of the purchased possession, as the Comforter, the Remembrancer, the Spirit of promise;—and the Redeemer is presented as the great Mediator between God and men. To the faith of God's elect, such manifestations are made. They must be confessed.

The mediatorial character and glory of Christ ought to be maintained. The revelation of Divinetruth is due to Him as the great Prophet of his Church. He is the great High Priest of his people's profession. He is their King, and Head over all. The illuminating influences of the word and Spirit of Christ have been felt by all his people. They are taught in the Scriptures; they proceed from him as the great Teacher sent from God; they require to be proclaimed.

The atonement and intercession of Christ lie at the foundation of the sinner's hope of acceptance and enjoyment of the favour of God. Being distinctly revealed, like all other doctrines of God's word, they should enter into a testimony for the truth.

The Headship of Christ is a most important part of the truth, to which testimony must be borne. The Father "hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all."[306]

His Headship over the Church is real in every age. In all time, however, by some it has been disputed. It could not be disproved, though it has often been disregarded. So often as the ordinances of Divine grace have been undervalued or misimproved; so often as men have taken upon them to make changes in the worship of God; so often as there have been taught for doctrines the commandments of men; so often as the government which Christ instituted in his house has not been observed; so long as the ordinance of discipline has been neglected or improperly administered; so often as rites and ceremonies in the worship of God have been added or modified according to the caprice of men; so often as men unqualified have assumed to themselves the functions of the ministering servants of Christ; so often as the ministers of religion have acted as lords over God's heritage; sooften as one individual in it has sat as head of the Church; so often as one has sat in the temple of God showing himself that he was God; so often as civil rulers have stept out of their own sphere to legislate in the Church, to overrule the proceedings of its courts, to visit with restrictions, whether by pains, or penalties, or otherwise, those who used a lawful power and authority therein; so often and so long as an earthly sovereign has sat as head of any department of His Church; so often and so long, ignorantly or otherwise, has the Redeemer, as King and Head of his Church, been dishonoured. For his glory so set at nought, his people, in protesting against the opposition thereby shown to his just claim, and in maintaining all these claims, are called to testify by vow and oath.

The Headship of Christ over the nations is taught in Divine revelation not less clearly than that over the Church; not less than that, it has been misapprehended and disputed, and often practically denied. But equally with the other, being true, the doctrine has stood unshaken amidst every assault. It is manifest from all the references of Divine truth to civil matters:—from its delineations of the duties of the civil magistrate, and of those under his authority, to Christ and to one another; of the qualifications of lawful civil rulers; of nations as called into existence by the Mediator, under his cognizance, and at his disposal; of the duties of nations to the Church of Christ,—to establish the true religion, restrain ungodliness, and otherwise aid in the promotion of her interests: and appears from designations representing Him as possessed of all power and authority over men. But, even as his authority over the Church, it has been set at nought by many. Civil constitutions not framed according to his law, nor under the care of those impressed with the fear of God; that give equal countenance to error and truth; that support delusive systems,while they do not encourage the spread of truth; that attempt to subordinate the Church to the civil power; that seek the alliance of any idolatrous system of religion to support their authority; that seek the continuance of power by attempting to bring the nations to which they belong, at the risk of the exterminating penalty of poverty or destitution, under the yoke of ignorance, to be fastened on by the educating or training of the young of the lower classes by the priesthood or other agents of the "mystery of iniquity" alone; or that seek to secure their influence by any means at variance with the law of Christ; are all in opposition to his revealed will, are unpossessed of authority from him, are the voluntary agents of "the Prince of the power of the air," and cannot be countenanced without rebellion against Him who is the Governor among the nations. Whosoever there may be that fear God among those who rule or govern in connection with such constitutions, by being connected with them and putting forth their claims, are not in the path of duty. The obligation incumbent on such, nay, on all—whether in power or not, who support them, is either to give up their adherence to them, or to change them so as to bring them up to the scriptural standard. With the supporters of such constitutions unamended, some who disapprove of them, have in some respects to co-operate. But never can any act, without sin, along with these, in such a manner as to recognise the claims of the power maintained by these constitutions, to be the ordinance of God.[307]Joint procedure with such can be warrantable only when directed to an end good in itself, and when accompanied by an expressed or understood disapproval of the character and authority of the civil power. Against such, that they may be modified for good, or succeeded by what is glorifying toGod, a substantial testimony ought to be lifted up. In order to the extension of the acknowledgment of the Mediatorial power over all the kingdoms of the world, an exhibition of the prerogatives and claims upon these of the Redeemer, should explicitly be made in testifying for him, by a scriptural profession, and practical observance of his commands. And in solemn Covenanting such attestations required to be embodied. "I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. A froward heart shall depart from me; I will not know a wicked person. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me."[308]"I will extol thee, my God, O King; and I will bless thy name for ever and ever." "I will speak of the glorious honour of thy majesty, and of thy wondrous works." "All thy works shall praise thee, O Lord; and thy saints shall bless thee. They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations."[309]

And the truth of the depravity of man and his inability to restore himself to God's favour ought to be maintained. The entire corruption of the human nature by sin, original sin, the dominion of sin in the unconverted, the power of sin even in the people of God, are all made known as by a sunbeam in the Divine word, consistent with the conduct of men, necessary to be admitted in order to the acceptance of the blessings of the great salvation, the subject of solemn confession to God, and a ground of humiliation in his sight. These should enter into a solemn profession of the truth."I will declare mine iniquity; I will be sorry for my sin."[310]"Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me."[311]

To testify against error and its consequences. Heathenism it is necessary to denounce according to the word of Divine truth. It is desirable to condemn it, as originating in the corruption of true religion, making progress by assimilating to itself the corruptions of the human heart under the influence of satan, and tending towards the ruin of the soul. The manner in which it is described in the sacred volume, and represented there as certainly to be dissipated, should be made known by those who come in contact with it. And the glorious truth of God, in contrast with it in its character and tendencies, should be displayed. In like manner, should infidelity—whether Jewish or Gentile, Mahommedanism and Socinianism on the one hand, and Popery and Prelacy on the other, and every other false system, be dealt with. To assault such by the exhibition of the truth of God, and to vow to do so, his people have every warrant and encouragement. They fear him, and under his banner as his Covenanted servants, are called to the duty. "Thou hast given a banner to them that feared thee, that it may be displayed because of the truth."[312]

Hence, in conclusion,

First, Covenanting should engage all to every former good attainment. The obligation of a permanent duty cannot be dissolved; but the observance of it may and ought to be vowed successively. For a reason, the same as, or similar to, that for which it was vowed at first, it may, on some occasions, be promised by vow and oath again. The Divine law holds every moral beingbound to duty; yet it admits, nay, commands, the making of promises in Covenanting to do it. As the original command to obey, does not render the vow unnecessary, so neither does one vow remove the necessity for another. It is in vain to object, that as the vow or oath of marriage need not be repeated by the parties, so neither need any other. Though on account of the esteemed and real solemnity of that original covenant, it is not requisite that it should be renewed in the formal manner in which it was made at first, it is, nevertheless, manifest from Scripture, inculcating the use of the vow, that the parties may thereafter vow to God to continue to fulfil their first engagements. Were one duty that was formerly obligatory not to be engaged to in Covenanting, then might none other. Hence, only duties becoming incumbent at present could be vowed, and accordingly, as all the duties of the moral law were incumbent before, none of these could be vowed at all, and therefore, in no circumstances whatever, could the vow be made. The absurdity of the conclusion is sufficiently manifest. We are warranted to maintain that what was Covenanted before, no less than it should be performed, should be vowed again. "Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing."[313]

Secondly. In Covenanting, there should be made engagements to cleave to new correct views of truth and duty. The apprehensions of men are subject to continual change. Nor are those of the people of God exempted from this. Nay those should alter to improve. No new aspect of truth can any one warrantably disregard. Every increase made in the knowledge of God demands a corresponding acknowledgment. According to each, ought new vows to be made. When one enemyof his kingdom appears, vows should be made to resist and overthrow his influence. When many foes appear new vows of an appropriate kind should be entered into against them. When duty presents itself Covenant engagements should be made to perform it. With the enlargement of the field of duty, should proceed the enlargement of Covenant promises, in dependence on Divine aid to overtake it. According to the display of God's glorious goodness and mercy, should be the solemn engagements of his people to give it celebration. If one view of his glory calls to the exercise, every one brighter will invite to it, till both engagements and their fulfilment merge into eternal unbroken obedience in heaven.

Thirdly. In Covenanting, there should be made engagements to abandon whatever evil unobserved there may be in the vow made, or whatever may be inconsistent with its lawful parts. A vow may sometimes be sinful, notwithstanding the use of the utmost care to make it in consistency with the calls of duty. The sinful parts are due to the imperfection of the individual who makes it; the lawful part alone is obligatory. The making of the good part of a vow ought not to be refrained from on account of a dread of associating with that a part that might be evil. Were an evil part to be introduced under the apprehension of its enormity, daring crime would be committed, to which we could not conceive of an illuminated individual being accessory. Vowed in ignorance even, evil involves in sin. When discovered in its true character, it ought to be discarded. When the vow is made, there should be included in it the engagement, to refrain, so soon as it is discovered, from performing any part of it, which, having been sinful, and therefore possessed of no obligation, ought not to have entered into it. Nothing, indeed, but a sense of propriety can hinder men from claimingthe performance of engagements, even of an evil character, that are made to them. But God who commands that only what is good be vowed, disapproves of such a demand, as well as of the engagement on which it is based.

Finally. Covenanting does not shackle inquiry. It is a wrong interpretation of the words, "It is a snare after vows to make inquiry," that represents them as condemning every endeavour made, after vowing, to increase in knowledge, even in reference to the vow. The passage would seem only to designate as sinful, the practice of endeavouring to make inquiry, for the purpose of evading an engagement made by a vow of a lawful nature. Were a vow perfect, it would not need revisal, and would therefore be altogether independent of the increase in knowledge of the party under its obligation. An imperfect vow, on account of its imperfection, would require correction. The least discovery of imperfection in such, should lead to its improvement. Correct views of a vow, as altogether wrong, should lead to its abandonment, or a total reconstruction of it. To engage absolutely to perform any act, is not obligatory. It is only when the Lord will, that even duty can be done, and a vow should be made to perform it, only if he will enable. Moreover, it is only what he requires that should be done, whether vowed or not. Accordingly, a Covenant engagement, in which there is promised more than what is dutiful, is not lawful. In order to lead to duty alone, an engagement by vow should be made. It is alike foreign to the nature and to the end of a covenant, for those who enter into it to make their engagement independently of a reference to circumstances that may be unforeseen. Not to vow to engage in duty is evil. To vow to accomplish an act, whether it may be found afterwards to be sinful or not, is also evil. To vow todo what appears to be dutiful, instead of committing to a given course, independently of the light of duty that may break in, is rather to engage to the use of means to discover whether or not the performance vowed be lawful, and to the duty that may be obvious at the period of fulfilment, and which, in that season, ought to be done.

FOOTNOTES:[228]Job xli. 4[229]Deut. xxix. 21.[230]1 Kings xi. 11.[231]Ps. cv. 8-10.[232]Ex. xxxiv. 28.[233]Deut. iv. 23.[234]Ps. cxix. 44.[235]Eph. v. 29.[236]Ps. xviii. 3.[237]Lam. iii. 40.[238]Ps. lxxvii. 12.[239]Ps. cxix. 15, 16.[240]Ps. lv. 16, 17.[241]Ps. cxix. 62, 63.[242]Ps. cxlv. 1, 2.[243]Ps. v. 7.[244]Ps. cxxxviii. 1, 2.[245]1 Cor. vii. 31.[246]Rom. vi. 12, 13.[247]Ps. xviii. 1.[248]Jas. iv. 8.[249]Ps. lxxviii. 37.[250]1 Cor. xv. 58.[251]Luke xix. 12-27.[252]Confess. xxii. 7.[253]Gal. vi. 10.[254]Ps. lxviii. 6. Ps. cvii. 41.[255]Jer. xxxi. 1.[256]Jer. x. 25.[257]Deut. xxix. 18.[258]Eph. v. 21, 22, 25.[259]Deut. vi. 6, 7.[260]Ps. lxxviii. 2-7.[261]Col. iii. 23. See also ver. 18-21.[262]1 Pet. ii. 17.[263]Eph. vi. 5-9.[264]Ps. xlvii. 7.[265]2 Kings xi. 17.[266]1 Pet. ii. 13, 14.[267]Josh. i. 8.[268]Rom. xiii. 4.[269]Exod. xviii. 21, 22.[270]2 Sam. xxiii. 3.[271]Ps. xciv. 20.[272]Hos. viii. 4.[273]Rom. xiii. 1.[274]1 Tim. ii. 1, 2.[275]Rom. xiii. 5.[276]Such as, in the British dominions, so long as the civil constitution is not scripturally reformed, the use of the "Elective Franchise," or the office of a ruler, or legislator.[277]In order to direct attention to the duties of civil society favoured with the word of God, especially to the obligations of the members of every community existing under an immoral and unscriptural civil constitution, we beg leave to refer, in addition to the "Mediatorial Dominion," before noticed, to the "Claims of the Divine Government applied to the British Constitution, and the use of the Elective Franchise." Thomas Neilson, and Charles Zeigler, Edinburgh; and John Keith, and William Marshall, Glasgow—1843.—A pamphlet, the argument of which from Scripture is clearly and powerfully brought out; and the perusal of which is earnestly recommended, particularly to all who love the prosperity of their country, and cherish the desire that all ranks within it would perceive duty incumbent upon them, and be led to the advantages and true honour arising from performing it, especially in a day when civil power is put forth to cherish various ungodly systems, to extend the dominion, not merely of prelacy, but of popery under its darkest aspects, and to rob the true Church of the blood-bought privileges bestowed upon her by her Lord.[278]2 Chron. xix. 2.[279]"Claims of the Divine Government," &c., p. 53.[280]Jas. v. 20.[281]Gal. vi. 10.[282]Ps. lii. 8, 9.[283]Rom. ix. 4.[284]Jer. xxxii. 38, 39.[285]Mal. iii. 8-10.[286]Is. liv. 2-5.[287]Is. xlii. 4.[288]Lev. xix. 34.[289]Lev. x. 11.[290]Rom. xi. 15.[291]Rom. xi. 26, 27.[292]2 Chron. xv. 12.[293]2 Kings xxiii. 3.[294]Mat. xxviii. 18.[295]John v. 23.[296]Ps. lxxxvi. 12.[297]Ps. lxxxvi. 9.[298]Rom. i. 21, 23.[299]John xvi. 13, 14.[300]Is. xlii. 19.[301]Deut. xi. 1.[302]Rev. iii. 3.[303]Is. xxvi. 2.[304]Ps. cxix. 30.[305]Ps. lxxxvi. 11.[306]Eph. i. 22, 23.[307]Appendix A.[308]Ps. ci. 3, 6.[309]Ps. cxlv. 1, 5, 10-13.[310]Ps. xxxviii. 18.[311]Ps. xix. 12, 13.[312]Ps. lx. 4.[313]Phil. iii. 16.

[228]Job xli. 4

[229]Deut. xxix. 21.

[230]1 Kings xi. 11.

[231]Ps. cv. 8-10.

[232]Ex. xxxiv. 28.

[233]Deut. iv. 23.

[234]Ps. cxix. 44.

[235]Eph. v. 29.

[236]Ps. xviii. 3.

[237]Lam. iii. 40.

[238]Ps. lxxvii. 12.

[239]Ps. cxix. 15, 16.

[240]Ps. lv. 16, 17.

[241]Ps. cxix. 62, 63.

[242]Ps. cxlv. 1, 2.

[243]Ps. v. 7.

[244]Ps. cxxxviii. 1, 2.

[245]1 Cor. vii. 31.

[246]Rom. vi. 12, 13.

[247]Ps. xviii. 1.

[248]Jas. iv. 8.

[249]Ps. lxxviii. 37.

[250]1 Cor. xv. 58.

[251]Luke xix. 12-27.

[252]Confess. xxii. 7.

[253]Gal. vi. 10.

[254]Ps. lxviii. 6. Ps. cvii. 41.

[255]Jer. xxxi. 1.

[256]Jer. x. 25.

[257]Deut. xxix. 18.

[258]Eph. v. 21, 22, 25.

[259]Deut. vi. 6, 7.

[260]Ps. lxxviii. 2-7.

[261]Col. iii. 23. See also ver. 18-21.

[262]1 Pet. ii. 17.

[263]Eph. vi. 5-9.

[264]Ps. xlvii. 7.

[265]2 Kings xi. 17.

[266]1 Pet. ii. 13, 14.

[267]Josh. i. 8.

[268]Rom. xiii. 4.

[269]Exod. xviii. 21, 22.

[270]2 Sam. xxiii. 3.

[271]Ps. xciv. 20.

[272]Hos. viii. 4.

[273]Rom. xiii. 1.

[274]1 Tim. ii. 1, 2.

[275]Rom. xiii. 5.

[276]Such as, in the British dominions, so long as the civil constitution is not scripturally reformed, the use of the "Elective Franchise," or the office of a ruler, or legislator.

[277]In order to direct attention to the duties of civil society favoured with the word of God, especially to the obligations of the members of every community existing under an immoral and unscriptural civil constitution, we beg leave to refer, in addition to the "Mediatorial Dominion," before noticed, to the "Claims of the Divine Government applied to the British Constitution, and the use of the Elective Franchise." Thomas Neilson, and Charles Zeigler, Edinburgh; and John Keith, and William Marshall, Glasgow—1843.—A pamphlet, the argument of which from Scripture is clearly and powerfully brought out; and the perusal of which is earnestly recommended, particularly to all who love the prosperity of their country, and cherish the desire that all ranks within it would perceive duty incumbent upon them, and be led to the advantages and true honour arising from performing it, especially in a day when civil power is put forth to cherish various ungodly systems, to extend the dominion, not merely of prelacy, but of popery under its darkest aspects, and to rob the true Church of the blood-bought privileges bestowed upon her by her Lord.

[278]2 Chron. xix. 2.

[279]"Claims of the Divine Government," &c., p. 53.

[280]Jas. v. 20.

[281]Gal. vi. 10.

[282]Ps. lii. 8, 9.

[283]Rom. ix. 4.

[284]Jer. xxxii. 38, 39.

[285]Mal. iii. 8-10.

[286]Is. liv. 2-5.

[287]Is. xlii. 4.

[288]Lev. xix. 34.

[289]Lev. x. 11.

[290]Rom. xi. 15.

[291]Rom. xi. 26, 27.

[292]2 Chron. xv. 12.

[293]2 Kings xxiii. 3.

[294]Mat. xxviii. 18.

[295]John v. 23.

[296]Ps. lxxxvi. 12.

[297]Ps. lxxxvi. 9.

[298]Rom. i. 21, 23.

[299]John xvi. 13, 14.

[300]Is. xlii. 19.

[301]Deut. xi. 1.

[302]Rev. iii. 3.

[303]Is. xxvi. 2.

[304]Ps. cxix. 30.

[305]Ps. lxxxvi. 11.

[306]Eph. i. 22, 23.

[307]Appendix A.

[308]Ps. ci. 3, 6.

[309]Ps. cxlv. 1, 5, 10-13.

[310]Ps. xxxviii. 18.

[311]Ps. xix. 12, 13.

[312]Ps. lx. 4.

[313]Phil. iii. 16.

COVENANTING CONFERS OBLIGATION.

As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties thereby engaged to be discharged, finds the Covenanter, or the Covenanting community, bound by the deed itself to fulfil them; and thus, by the service, the party under original obligation to obey, is brought under one that is superadded. The Covenanting party, not as independent, but as under the authority of God, by means of the exercise binds itself to duty.Hecommands to vow, that men may be brought under additional obligation; and when they obey, he recognises them as voluntarily engaged, and, according to his will, additionally called to fulfil. "The obligation arises entirely from the act of the creatures, using a divine ordinance, by vowing unto God, and covenanting with him, whereby they bind their souls with a bond to serve the Lord."[314]It is wrong to imagine that the obligation comes solely from the will of those who vow. Were not the exercise of vowing commanded, nor the law of God to hold those who engage in it bound by their own act, these should not be under obligation. By vowing, they bind themselves, not as by themselves, but by the authority of God. Or, by vowing, they submit to a requirement of his law, in yielding obedience to which they become bound, not by themselves but by his authority, to perform the duties vowed.

SECTION I.

Personal and Social Covenantingboth entail obligation on the Covenanting parties.

First. Various general representations exhibit this. Several scriptures present such asbound. In reference to the truth that a wicked ruler is destitute of right to claim the allegiance of his subjects by oath, or in any other manner, it is asked, "Shall even he that hateth right govern (bind)?"[315]Reproaching his servants, Saul said to them, "All of you have conspired (bound yourselves) against me, and there is none that showeth me that my son hath made a league with the son of Jesse."[316]The Psalmist said, "Thou shalt hide them in the secret of thy presence, from the pride, (or ratherthe binding, that is,conspiracy,) of man."[317]And concerning an oath or vow, thus it is written, "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."[318]To show how essentially the idea of binding is connected with that of Covenant engagement, it may be remarked that in the original of each of these passages, the verb signifyingto bind, is different from that in the original of each of the others, and that all of the verbs are emphatic.[319]And what should be most carefullyobserved here, the binding spoken of in each of these cases is connected with the voluntary actions of the parties brought under obligation. Again, other scriptures point out, that in Covenanting men arejoinedto the Lord. "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."[320]They imply not less than that the covenants made should be adhered to. The same is expressed in passages, in one of which some are said totake holdof the Lord's strength, in the other, of his covenant.[321]A covenant is designated assure. That of Nehemiah and Israel is so represented.[322]And finally, those who engage in the exercise are saidto cleaveto the Lord. That is represented by Moses as the design of the discharge of the duty. "That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him."[323]"Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name."[324]By the emblem of the girdle which cleaves permanently to the loins, the truth of the appointment of Covenanting as a means of securing devotedness to the Lord is taught. "For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, saith the Lord."[325]The girdle which the prophet had been commanded to hide, in process of time was marred; it was profitable for nothing. It represented not the faithful in Israel who clave to the Lord, but those who, having vowed and sworn to him deceitfully, fulfilled not their obligations. And David said, "My soul followeth hard (cleaveth) after thee: thy right handupholdeth me." It was in the exercises of vowing to God and fulfilling his obligations that he did so, for he said, "But the king shall rejoice in God; every one that sweareth by him shall glory."[326]

Secondly. God enjoins obedience as the fulfilment of Covenant duties. He gives command todothe words of his covenant. "Hear ye the words of this covenant, and do them."[327]By his authority he calls on men tokeepthe words of his covenant. "Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do."[328]The obedience thus inculcated was not merely made known by the glorious Lawgiver, but acknowledged as obligatory by men. In two channels, from one source, its claims proceeded. First, directly through the promulgation of the Divine law to men; and next, through the acknowledgment, by Covenant engagement, of that law as holy, just, and good. Had obedience been claimed to the duties inculcated, as if they had been merely requirements of the law, they had not been spoken of as performed in fulfilment of Covenant engagement. Because the words of the Covenant are done or kept when those are performed, they are incumbent on account of the making of the Covenant. By submitting to the rite, every one that received circumcision became a debtor to do the whole law. And in like manner, by Covenanting, each one who vows to God becomes bound, by His command, to keep or do the words of his law as the words of his Covenant. And finally, the Lord commands that his Covenant be kept as a charge. That which is kept, or to be kept, is a charge. That his law and covenant are a charge is manifest from his words, "If thy children will keep my covenant, and my testimony that I shall teach them, their children shall also sit upon thy thronefor evermore."[329]But his charge, or his law and covenant, as a trust, he explicitly gives his people commandment to keep. "Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway."[330]"But that which ye have already, hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations."[331]In such injunctions, it is implied that two things, or the same thing under two aspects, should be kept. The statutes of God are at once the commands of his law and the dictates of his covenant. These are kept as his law, when obeyed, because of his authority as righteous moral Governor of all. They are kept as the requirements of his covenant when recognised as not merely issued according to his sovereign will, but as having received the acquiescence of the heart, and been acceded to by solemn oath and vow. That the acceptance of them in Covenanting brings under obligation is therefore most manifest. They are permanently the Lord's charge. His law remains so, whether or not it be obeyed by men. It remains so when presented, and acceded to in its covenant form. But when it is accepted in vowing to God, it is so conveyed over to the believer, that at once he is called to keep it sacred to the Lord's service, and to stand chargeable in his sight for the use he makes of the precious trust. If he fail to draw upon the blessings promised therein, he is liable to rebuke; if he obey not the duties enjoined in it, he is exposed to chastisement. Both evils he is commanded and encouraged to avoid. That he may not dishonour the God of his salvation, by making little progress in the use of precious means of spiritual improvement, and that he may not be found unfaithful, he endeavours to manifest the deep-felt sense cherishedby him of the reality of his obligation acknowledged, when he says, "Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart."[332]

Thirdly. The Lord commands that the vow be paid. A lawful promise to men binds to performance; and why not a vow to God? If the vow made, whether in the use of the oath implicitly or explicitly, be not paid, the truth will not have been spoken; and accordingly, not merely the ninth, but the third precept of the moral law will have been transgressed. The command enjoining that truth be spoken, and that forbidding that God's name be taken in vain, both inculcate, therefore, the fulfilment of the vow. But various explicit statutes enjoin the same. Such are these—"Vow, and pay unto the Lord your God."[333]"When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed."[334]"When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord thy God will surely require it of thee; and it would be sin in thee."[335]From such dictates there can be no appeal. Even were we altogether ignorant of the reason why they were uttered, we should, because of the authority of God, willingly acquiesce in them. But the ground of them he has been pleased to make known. Were it not in order that the service promised in vowing might be performed, the vow had not been enjoined. Without the paying of the vow, the vowing of the vow were unnecessary, nay, sinful. A disruption of ends from means, grosser than the separation of the fulfilment of the vow from the making of it, could not be perpetrated. The vow is nothing; yea, worse than nothing; injurious to those who make it, and dishonouring to God, if it be not performed.

Nor, because under the law, a commutation for some vows was accepted, are we to conceive that the passages in which the payment of the vow is commanded are not to be interpreted according to the utmost force of their obvious import. It is true that some things vowed might have been withheld, but not without the offering of a definite sum of money. These might have been redeemed by the payment of a price exceeding by one-fifth part of it, their value estimated by the priest, or when the parties were poor, by the giving of the amount at which the priest might value them.[336]By whichever of the two methods that might be adopted, the vow was virtually paid. The payment actually of the vow, or that of the compensation, was commanded; and either the one or the other behoved to be made. Nor when either of them was resorted to, seeing that any one of them was warranted, was the vow left unpaid. This variety of manner in the payment of vows, was suited to the circumstances of the Church under the Levitical institutes. By using any one of the methods, the vow was substantially fulfilled, not merely according to the will of man, but agreeably to the express appointment of God. As, had there been only one way then of fulfilling the obligation of the vow, it had been incumbent to proceed by that alone; so, under the present dispensation, the single method of implementing Covenant engagements that has been inculcated, because that no other is of Divine appointment, must be adopted. Even as under the law there were some things which, having been devoted to God under a curse, could not, because of the manner of their dedication, be redeemed,[337]so under the gospel, what is vowed to the Lord cannot without sacrilege be kept back.

Fourthly. The Lord threatens those who keepnot his Covenant. Temporal and spiritual deprivations enter into his denunciations on such.[338]"Cursed be the man that obeyeth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God." Nay, even eternal ruin awaits the impenitent violator of Covenant engagements. "Covenant-breakers, ... who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them."[339]Were not the acceptance of the law of God in its covenant form to entail obligation, the breach of it would not be denounced as a breach of covenant; nor would his wrath descend on men as unsteadfast in his covenant, or as having broken it, but as having violated his holy law. Substantially then, by their own act, must they be brought under solemn obligation to God, who, having vowed to him, by failing to perform their promise, would become exposed to the stroke of his just vengeance. Where there is guilt there is sin, and where there is sin there was obligation, and where there is punishment, there were all. "Shall not the judge of all the earth do right?" The people of God acknowledge themselves as bound by their oaths and vows. What was uttered by Jephthah regarding a vow which was unlawful, must have been employed by the fearers of God in reference to vows of which He approved,—"I have opened my mouth unto the Lord, and I cannot go back." The Psalmist said, "So will I sing praise unto thy name for ever, that I may daily perform myvows."[340]"I will pay my vows unto the Lord now in the presence of all his people."[341]"I have sworn, and I will perform it, that I will keep thy righteous judgments."[342]The language was dictated by the Spirit of inspiration. It was therefore lawful to use it. It ought to be used by all. The principle that vows and oaths require that they be fulfilled, is implied in it. That was therefore held by the saints in former times. Because of the words of God from which they drew it, it ought to be universally maintained.

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