Chapter IV: Covenant Duties (2)

Thirdly, to the Church of Christ. These are of high importance; by the authority of God they are inculcated, and to the highest of all ends they directly tend. Not enjoined by the authority of man, even deputed to him from above, but by Christ himself, they bind the conscience by a bond that men could neither have imposed nor relaxed. They are vowed in Baptism, engaged to in the Lord's Supper, and ought to be the matter of solemn engagements of an explicit public nature. These are,--

To abide by all the ordinances of Divine grace. These are the appointment of the Redeemer, and tend to the good of his Church. The relations of the members of the Church to one another, originating in his sovereign appointment, call them to these special duties to one another; and his explicit commands give definiteness to their obligations. To wait on these ordinances, is at once a duty to God and to his Church. To keep the Sabbath, to celebrate the sacraments, to hear and preach the gospel, to engage in the reading of the word of God, and in praise and prayer, to make and keep secret and social vows, to associate with his people, and to attend to whatever observances of discipline he has made known, are indispensable services. "I am like a green olive-tree in the house of God: I trust in the mercy of God for ever and ever. I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints."[282]

To support the ordinances of religion where they are enjoyed. The Lord gave to ancient Israel the institutions of his house as a trust. "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."[283] And to all his people he has given the promise of a heart to observe his statutes for their own good, and the good of their children. "And they shall be my people, and I will be their God; and I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them."[284] Even the promise of outward support to the ordinances of religion, should enter into solemn vows. It is by the contributions of the people of God that these are to be continued. For offering to Him the lame and the blind, the Lord was displeased with Israel; but his blessing was promised to those who devoted liberally of their substance to Him. "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it."[285]

To maintain the rights and privileges of the Church. These are a part of the charge committed to her by her Head; but they are also an inheritance which her members are bound by their relation to her to preserve and transmit. Against two classes of enemies, in particular, it is necessary to defend these. The abettors of corrupt systems of religion, by weapons of every character, assail them. These claiming for communities that were once distinguished by the truth, but who have greatly, or nearly altogether relinquished it, the character of the true Church of God, are not scrupulous to represent societies that do hold the Head as not entitled to the Church's immunities; and consequently at once they tyrannically attempt to blind men, and to prevent them from uniting with those who have the light among them. Against such, as cruel and tyrannical usurpers who would bring the Church of God into bondage, and deny that her privileges are valid, those who are in her communion are called to testify. Prelacy and Popery are both corrupt systems, though not equally. Both claim for those who adhere to them the character of being the only members of the true Church. Both deny that any in societies not in communion with them, have a right to be reckoned the ministers of religion, or to dispense any of its ordinances. Both having attempted to rob the Church of Christ of her privileges, the latter consummates the impiety of one who sitteth in the temple of God, showing himself that he is God; and the former, by giving to an earthly monarch the place over His Church which belongs to Christ alone, being an accomplice in crime, approves. Against these systems, that the blinded who are attached to them may be delivered from their bondage, that the truly pious who are within them may be brought out of them, and that their invasions of the privileges of those who hold the truth may be limited, the rights of God's people behove to be held forth by testimony and maintained. A regard to the claims of the house of God on each of its members, should lead to the duty; and, in consequence of engagements by vow and oath, that should be performed. But next--many civil rulers form another class which exacts upon the privileges of the Church. Assuming for civil authority a supreme power over all causes, ecclesiastical and civil, they practically attempt to deny to the Church of Christ her privileges,--those rights which no mere civil society is competent to sustain, which the Lord himself purchased for and bestowed upon her, which she is bound by her allegiance to Him to keep entire and perpetuate, which she is destined to use for extensive good in the promotion of true religion, for which she is answerable to Him alone, which the rulers of this world--which no creature can give or take away, which her Lord will conserve, even to the overthrow of every system--whether civil or ecclesiastical, that will persevere to dispute them or use means to wrest them from her hands; and thus they give occasion to her members, in virtue of their communion with one another and common obligations to Christ, to testify by oath and otherwise against their pretensions as, rebellion against Him, and injustice and tyranny to the society of which He alone is the Head.

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 of men, 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 concert would 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 made on 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. The designs 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 that Lord whom 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 fulfilment of 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 all the 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 all the 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 the Truth; and accordingly those who receive him cleave to his truth by vow and consequent obedience. The Spirit of promise is the Spirit of Truth. 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 of Truth." 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 the _charge_ which, 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 Divine truth 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; so often 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 to God, 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 being bound 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 enemy of 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 claiming the 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 to do 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.