Chapter I: Nature of Covenanting (2)

The term CONFESS, and the corresponding word CONFESSION, are employed in reference to the subject of Covenanting. The former of these is sometimes used in regard to God as an object, and sometimes in reference to men. To confess to God, or to the name of God, means to perform services which include among them the exercise of Covenanting. In more than one passage of the prayer of Solomon, at the dedication of the temple, it denotes _to Covenant_. He said, "When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house: then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers."[54] The sin to which the people of Israel were peculiarly exposed was that of idolatry. For that they were afterwards carried away from the land that had before been promised in covenant to their fathers. In practising that they transgressed the covenant.[55] When they should be restored they would take into their mouth, instead of the names of idols, the name of God, and that by taking hold upon his covenant.[56] Besides, the passage is parallel to the following:--"In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion, with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten."[57] Both passages refer to the same event--the restoration of Israel. The exercise of confessing the name of God, corresponds to that of joining to him in a perpetual covenant. The verb ([Hebrew: yadoh]--[Greek: exomologeomai]) in the Hebrew, when connected with the name of God in different other passages, has the same import. An instance from the Psalms is found in these words:--"Save us, O Lord our God, and gather us from among the heathen, to give thanks (confess) unto thy holy name."[58] The ground of the Psalmist's encouragement to utter this prayer was, that the Lord remembered for his people his covenant; and it could not be for less than that they should, after their recal, take hold on that covenant, that he made supplication that they should be gathered from the heathen. The verb in the Greek by which the Seventy translate the Hebrew term, we should conclude, must therefore sometimes have the same force. But that it frequently has in the New Testament that signification, is manifest from the connections in which it stands in portions of it that shall now be considered. We read, "Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers; and that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles;"[59] and conclude that the vow here quoted from the Psalms, which should be adopted by the people of God in the presence of the Gentiles, was, that they would Covenant with him. It was the promises of that covenant, of which circumcision was a sign, that Christ came to confirm. The Gentiles could not glorify God for his mercy without cleaving to it; and it was by believers making manifestations of attachment to that covenant, of which Covenanting was one, that the Gentiles should be brought, in a manner more or less explicit, to adhere unto it. Before proceeding farther, we take the record of the infamous transaction between the chief priests and captains, and Judas,--"And they were glad, and covenanted to give him money. And he promised [Greek: exomologese]."[60] And we consequently infer that the word which designates Judas' conduct in completing his treacherous bargain, when used in a good sense, bears the construction _to Covenant_. Again, we read, "God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."[61] And we remark, that to confess that Jesus Christ is Lord, from this appears to be tantamount to an oath, and accordingly includes in it, _to Covenant_. The passage is a manifest application to the Redeemer of the prophetic words, "Unto me every knee shall bow, every tongue shall swear."[62] The last words that remain to be considered are another quotation of the same Scripture:--"For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."[63] They follow the statement, "For we shall all stand before the judgment-seat of Christ;" but they do not refer exclusively to the final judgment. As the expression, "every knee shall bow to me," cannot be confined to that alone, so neither can that which immediately follows. They appear to be used to show that he to whom such homage by men shall be paid, will preside at the future judgment; and accordingly intimate, that throughout all time that homage shall be given. There is no reason afforded in the whole passage to conclude, that the homage will include in it less than all the services connected with the use of the oath.

Another verb ([Greek: omologeo]) in the Greek of the New Testament is also rendered _to confess_. It is that from which the former, by the addition of a prefix, which gives emphasis to the meaning, is derived. It is used in the passage which describes the wicked promise of Herod to Herodias--"Whereupon he promised with an oath to give her whatsoever she would ask."[64] It therefore designates the act by which one enters into an agreement or a covenant with another. It has that import in classic writers among the Greeks. It is used by the Apostle in writing to the Hebrews and to others, in such circumstances as to preclude the idea that that meaning he did not attach to it. One case may be selected. "By him therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks (confessing) to his name."[65] Confessing here is manifestly parallel to the offering of the sacrifice of praise. The vow was frequently a sacrifice; and is the making of the vow not included in confessing to his name?

When either of these terms in the Greek, without limitation, is employed, and God is the object, it bears the meaning _to Covenant_. In the cases supposed, each must be viewed as capable, severally, of every interpretation that it bears in specific connections, and, consequently, of the import that is contended for. The former, in these cases, sometimes means to confess sins--at others, to confess gratitude, or to give thanks--at others, to covenant; and at others, considered apart from its connection, it may not appear to intimate specifically any one of these in preference to the others. When thus indefinitely used, it must be understood as designed to bear individually each signification. Thus, the passages, "I will confess to thee among the Gentiles," "Every tongue shall confess unto God," each intimate the acknowledgment of sin, the giving of God thanks, and the exercise of Covenanting with him. The latter of the terms is used indefinitely only when God is the object: it is in the passage, "giving thanks (or confessing) to his name," the signification of which from the context, has been considered.

When the object of confession in any passages is not adverted to, and the subject of confession is not stated, _to confess_ there means, to Covenant. That object must be either God, or men, or both. In those passages it must be severally both; and, consequently, such bring before us, not only the making of acknowledgments to men, but the making of confession, according to its most diversified character, to God. This is the case in the passage, "With the mouth confession is made to salvation."

To _confess_ Christ signifies to Covenant. Its import is, to confess him to men, and also to confess him to God. And the passage last quoted, according to the interpretation given of it, proves that the latter is to Covenant. When confession with the mouth is made to salvation, it is Christ that is confessed. "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved; for with the heart man believeth unto righteousness, and with the mouth confession is made to salvation."[66]

_To make confession_ is to confess. The form of expression occurs twice in the English version of the Old Testament, and the passages, according to what has been shown, describe at once the exercises of confessing sin, and of Covenanting. And that the former of the passages records the latter of these exercises, moreover, is manifest; from the expressed resolution of king Hezekiah, of which that passage recounts the fulfilment. He said, "Now it is in mine heart to make a covenant with the Lord God of Israel, that his fierce wrath may turn away from us."[67] And the accomplishment was, "And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praising the Lord day by day, singing with loud instruments unto the Lord. And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the Lord: and they did eat throughout the feast seven days, offering peace-offerings, and making _confession_ to the Lord God of their fathers."[68] The other passage states the character of an exercise in which Daniel as an individual engaged, and from its very structure, independently of the conclusion to which we have otherwise come, manifests him as taking hold on God's covenant, as well as acknowledging sin. "I prayed unto the Lord my God, and made my _confession_, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments."[69]

The phrase TO PROFESS, is, when used in connection with godliness or true religion, in the New Testament, equivalent to that _to Confess_. It is a translation of one of the verbs ([Greek: omologeo]), which is rendered also by the latter. To profess either the knowledge of God, or godliness, or a good profession, or faith, or subjection to the gospel, corresponds to the act of professing Christ. If performed to God, it is, according to the import of the expression _confessing to him_, to Covenant. If performed to men, it is to bear testimony to the truth. If not represented as performed either to him or to them, it is to be understood as being, according to their respective characters, performed to both; and, accordingly, to be interpreted as not merely to testify to the truth of God before the world, but also to engage in the solemn exercise of Covenanting. The exercise of Covenanting is accordingly to be understood as referred to in these scripture declarations:--"Whiles by the experiment of this ministration, they glorify God for your _professed_ subjection unto the gospel of Christ."[70] "They _profess_ that they know God; but in works they deny him."[71] "Women _professing_ godliness."[72] "And hast _professed_ a good _profession_ before many witnesses."[73] "Let us hold fast the _profession_ of our faith without wavering; for he is faithful that promised."[74]

The term PROFESSION, when used in the same connection, is equivalent to the term _confession_; and hence includes in its import the exercise of Covenanting. The proof of this which is obviously deducible from the meaning of the word _confession_ is corroborated by the representation which is given in the epistle to the Hebrews, of Christ as the high priest of our profession. In this aspect of his character, the Redeemer was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers; and under this, taught the people to manifest in every possible manner their attachment to God's Covenant--duties which they would not have performed, if in making confession to God they had not confessed their acquiescence in that Covenant.

PERSONAL COVENANTING

Is an ACT OF ADHERENCE to God's Covenant. It is the definite exercise of giving acquiescence to that Covenant in its whole character. It is not simply acquiescing in that Covenant in the heart, but signifying that acquiescence in a positive service. The Covenanting believer, like the people of Israel with Josiah their king, in this exercise, stands to the Covenant.[75] That party in this exercise takes hold upon the Covenant, and cleaves to it; that is, not merely performs other services required in the Covenant, but absolutely engages to it. And here, uses such language as the words of Jacob, "The Lord shall be my God." But particularly,

First, This is a solemn act approving of the way of salvation through Jesus Christ. In every religious exercise an approval of this method of restoration to the favour of God is implied; in this it is specially intimated. To make that approval in this act there is afforded encouragement. It was to Israel represented as about to engage in Covenanting individually, that He who described himself, "The Lord, the King of Israel, and his Redeemer the Lord of Hosts," made the appeal, "Ye are even my witnesses. Is there a God beside me? Yea, there is no God, (literally, rock.) I know not any."[76] This approval has been explicitly declared in this exercise. To invite to the performance of this act, there were used the words, "Return, ye backsliding children, and I will heal your backslidings." And in Covenanting individually, not less than socially, accepting the invitation, these said, "Behold, we come unto thee, for thou art the Lord our God. Truly in vain is salvation hoped for from the hills, and from the multitude of mountains; truly in the Lord our God is the salvation of Israel."[77] The making of this approval has been commemorated. Certainly not less in taking hold on God's Covenant did David express his satisfaction in it, than in the pleasing record given by him in these words, "He hath made with me an everlasting Covenant, ordered in all things and sure: for this is all my salvation, and all my desire."[78] And in all those circumstances in which, by performing this act, the believer will declare himself to be on the Lord's side, this approval will be made. "Then said Jesus unto the twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? Thou hast the words of eternal life."[79]

Secondly. This is a solemn act of accepting Christ and all his benefits. It has been performed by many who had previously known the grace of God. The nation of Israel, when about to enter the promised land, were generally a people who feared God.[80] They had heard of the promise made to Abraham, "In thy seed shall all the nations of the earth be blessed," and by faith must have been looking forward to the Messiah thus foretold. But on the occasion of their renovation of God's Covenant in the land of Moab, they were exhorted through Moses to make a _choice_ of Him as their life, and of that life which comes by Him alone. "Therefore choose life, that both thou and thy seed may live: that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; (for he is thy life, and the length of thy days;) that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them."[81] David illustrating the practice of many, in special exercises performed this. Take his record of one of these. "O my soul, thou hast said unto the Lord, Thou art my Lord."--"Their sorrows shall be multiplied that hasten after another god: their drink-offerings of blood will I not offer, nor take up their names into my lips. The Lord is the portion of mine inheritance and of my cup: thou maintainest my lot."[82] The vow here is emphatic, being made against swearing to another god, and intimating that the Lord, being his Lord, and the portion of his inheritance and of his cup, had been received by him according to a choice to which he still adhered. When Jesus appeared in the flesh, some who had believed in a Messiah to come, and who were accordingly true believers, in acts of Covenanting received Jesus as a Saviour that was come. John, the forerunner, was sanctified from the womb; but after Jesus had commenced his public ministry, that distinguished individual on one occasion, seeing Him coming unto him, said, "Behold the Lamb of God, which taketh away the sin of the world."[83] And this act of appropriation, as well as of bearing testimony, he afterwards repeated. Nathaniel was a believing expectant of the Messiah. Of him Jesus made honourable mention when he said, "Behold an Israelite indeed, in whom is no guile;" and he, immediately on perceiving proofs of his Divine character, professed his acceptance of him. "Nathaniel answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel."[84] And Thomas and Peter, as instances of those who have received him, testifying in the exercise of Covenanting to their cordial acceptance of him, said in the solemn act of confessing his name, the one, "My Lord and my God;"[85] and the other, in language implying the same avouchment, "Lord, thou knowest all things; thou knowest that I love thee."[86]

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

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

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

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

SOCIAL COVENANTING,

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

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

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

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

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

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

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

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

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

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

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

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

PERMANENT MEANS OF COVENANT RATIFICATION.

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

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

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

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

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

FOOTNOTES:

[2] Hosea vi. 7.

[3] Jer. xxxiii. 20-25.

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

[5] Gen. xvii. 7.

[6] Zech. xiii. 9.

[7] Isa. lv. 3.

[8] Isa. xlv. 24.

[9] Ps. l. 16.

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

[11] Ps. cxxxii. 2.

[12] Num. xxi. 2.

[13] Gen. xxviii. 20-22.

[14] 1 Sam. i. 11.

[15] Jer. xliv. 25, 26

[16] Jonah i. 16.

[17] Deut. xxiii. 23.

[18] Num. xxx. 2.

[19] Nahum i. 15.

[20] Ps. lxi. 8.

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

[22] Ps. lxvi. 13, 14.

[23] Mal. i. 14.

[24] Num. xxi. 2.

[25] Exod. xxxiv. 11.

[26] Num. xxx. 9.

[27] Ezek. xx. 37.

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

[29] Joshua ii. 17.

[30] Gen. xxvi. 3.

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

[32] 1 Kings viii. 31.

[33] Gen. xxiv. 3.

[34] Lev. xix. 12.

[35] Deut. vi. 13.

[36] Mat. v. 34-36.

[37] Jer. v. 2.

[38] Jer. iv. 2.

[39] Dan. xii. 7.

[40] Rev. x. 5, 6.

[41] Is. lxii. 8.

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

[43] Jer. iv. 1, 2.

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

[45] Deut. xxiii. 21, 22.

[46] Num. xxx. 2.

[47] Mat. v. 33, 34.

[48] Eccl. v. 4-6.

[49] Josh. xxii. 21-23.

[50] Ezek. xvii. 18.

[51] 1 Sam. xx. 8.

[52] Prov. ii. 17.

[53] Ezek. xvii. 16-19.

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

[55] Josh. xxiii. 16.

[56] Zech. xiii. 9--See ver. 2.

[57] Jer. i. 4, 5.

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

[59] Rom. xv. 8, 9.

[60] Luke xxii. 5, 6.

[61] Phil. ii. 9-11.

[62] Is. xlv. 23.

[63] Rom. xiv. 11.

[64] Matt. xiv. 7.

[65] Heb. xiii. 15.

[66] Rom. x. 9, 10.

[67] 2 Chron. xxix. 10.

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

[69] Dan. ix. 4.

[70] 2 Cor. ix. 13.

[71] Titus i. 16.

[72] 1 Tim. ii. 10.

[73] 1 Tim. vi. 12.

[74] Heb. x. 23.

[75] 2 Kings xxiii. 3.

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

[77] Jer. iii. 22, 23.

[78] 2 Sam. xxiii. 5.

[79] John vi. 67, 68.

[80] Jer. ii. 2, 3.

[81] Deut. xxx. 19, 20.

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

[83] John i. 29.

[84] John i. 49.

[85] John xx. 28.

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

[87] Is. xxvi. 13.

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

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

[90] Ezek. xx. 37, 38.

[91] Is. xliii. 1.

[92] Ps. cxix. 94.

[93] Josh. xxiv. 14.

[94] Ps. cxvi. 16.

[95] Ps. cxix. 43, 44.

[96] Ps. lxi. 4, 5.

[97] 2 Cor. viii. 5.

[98] Rom. iv. 20-22.

[99] Heb. xi. 17.

[100] Rom. ix. 4.

[101] Exod. xxiv. 7.

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

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

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

[105] 2 Kings xi. 17.

[106] Isa. xliv. 8.

[107] Ps. cxix. 30.

[108] Ps. cxix. 111.

[109] Ps. l. 16.

[110] Ps. cxix. 15, 16.

[111] Deut. xxix. 14, 15.

[112] Deut. xxx. 19.

[113] Exod. xx. 5, 6.

[114] Ezek. xvi. 59.

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