The Ordinance of Covenanting Part 11

[277] In order to direct attention to the duties of civil society favoured with the word of G.o.d, especially to the obligations of the members of every community existing under an immoral and unscriptural civil const.i.tution, we beg leave to refer, in addition to the "Mediatorial Dominion," before noticed, to the "Claims of the Divine Government applied to the British Const.i.tution, 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 inc.u.mbent 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 unG.o.dly 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. x.x.xii. 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. lx.x.xvi. 12.

[297] Ps. lx.x.xvi. 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. lx.x.xvi. 11.

[306] Eph. i. 22, 23.

[307] Appendix A.

[308] Ps. ci. 3, 6.

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

[310] Ps. x.x.xviii. 18.

[311] Ps. xix. 12, 13.

[312] Ps. lx. 4.

[313] Phil. iii. 16.

CHAPTER V.

COVENANTING CONFERS OBLIGATION.

As it has been shown that all duty, and that alone, ought to be vowed to G.o.d in covenant, it is manifest that what is lawfully engaged to in swearing by the name of G.o.d 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 G.o.d 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 G.o.d, by means of the exercise binds itself to duty. He commands 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 G.o.d, 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 G.o.d 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 G.o.d. 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 Covenanting both entail obligation on the Covenanting parties.

First. Various general representations exhibit this. Several scriptures present such as _bound_. In reference to the truth that a wicked ruler is dest.i.tute 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 rather _the 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 pa.s.sages, the verb signifying _to 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 carefully observed 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 are _joined_ to 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 pa.s.sages, in one of which some are said to _take hold_ of the Lord's strength, in the other, of his covenant.[321] A covenant is designated as _sure_. That of Nehemiah and Israel is so represented.[322] And finally, those who engage in the exercise are said _to cleave_ to the Lord. That is represented by Moses as the design of the discharge of the duty. "That thou mayest love the Lord thy G.o.d, and that thou mayest obey his voice, and that thou mayest cleave unto him."[323] "Thou shalt fear the Lord thy G.o.d; 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 hand upholdeth me." It was in the exercises of vowing to G.o.d and fulfilling his obligations that he did so, for he said, "But the king shall rejoice in G.o.d; every one that sweareth by him shall glory."[326]

Secondly. G.o.d enjoins obedience as the fulfilment of Covenant duties. He gives command to _do_ the words of his covenant. "Hear ye the words of this covenant, and do them."[327] By his authority he calls on men to _keep_ the 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 inc.u.mbent on account of the making of the Covenant. By submitting to the rite, every one that received circ.u.mcision became a debtor to do the whole law. And in like manner, by Covenanting, each one who vows to G.o.d 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 throne for 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 G.o.d, 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 G.o.d 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 G.o.d, 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 chastis.e.m.e.nt. Both evils he is commanded and encouraged to avoid. That he may not dishonour the G.o.d 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 cherished by 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 G.o.d? 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 G.o.d'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 G.o.d."[333] "When thou vowest a vow unto G.o.d, 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 G.o.d, thou shalt not slack to pay it: for the Lord thy G.o.d 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 G.o.d, 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 G.o.d, if it be not performed.