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Introduction Page 1

THE VOW.

Definition, 15 Vow made to God alone, 15 a solemn promise to God, 16 to be made voluntarily, 17 must be consistent with duty, 17 never made but in Covenanting, 17

THE OATH.

Definition, 18 To swear, to use an oath, 19 It is by the Lord that all ought to swear, 19 Oath sworn with the lifting up of the right hand, 20 Swearing a devotional exercise, 21 In the oath is implied a condensed adoration, 21 The oath a solemn appeal to God, 23 In swearing a lawful oath, a Covenant with God is made, 23 whether given to confirm an assertion, 23 or given to confirm an explicit promise, 26 The civil or moral use of the oath depends on its spiritual character, 29 The oath distinct from the vow, 30

CONFESSION.

To confess, to perform services which include Covenanting, 31 --in the Old Testament, 32 --in the New, 33 To confess Christ, to Covenant, 36 To profess, sometimes, to confess, 37 Then, profession equivalent to confession, 38

PERSONAL COVENANTING.

This an act, of adherence to God's Covenant, 38 approving of the way of salvation through Christ, 39 of accepting Christ and all his benefits, 39 of renouncing satan and sin, 42 of self-dedication to God, 43 in which duty is promised to God, 44

SOCIAL COVENANTING.

This also an act of acquiescence in God's Covenant, 44 Performed by the Church in an ecclesiastical capacity, 45 Performed by Covenanting in a national capacity, 46 That may be performed by various communities in one confederation, 47 Implying all that is included in Personal Covenanting, 48 An act of acceptance of the benefits of God's Covenant, 49 Of vowing general and specified obedience, 50 Of federal engagement among the members of the Covenanting community, 51 Of public acceptance of the truth of God and of renouncing error, 52 Performed in the name of those who engage in it, and in the name of posterity, 53

COVENANT RATIFICATION.

Preliminaries, 57 Intelligently, 61 Cordially, 62 Deliberately, 63 Sincerely, 63 In the first ages by sacrifice, 64 Phrase considered, 64 What intended by the bisection of the victim, 67 Swearing symbolized by sacrifice, 67 Explicit proof, 69 Covenants ratified by blood of sacrifice, 70 In all ages by faith, 71 Devotionally, 73 In solemn assemblies, 73 A holy exercise, 74 Should be performed with godly fear and reverence, 74 With confession of sin, 75 Vow made in prayer, 76 Sometimes with the living voice, 77 Sometimes by subscription, 77 Covenanting a distinct exercise, 78 Though entering into other duties, yet by itself not unnecessary, 79

According to the will of God as King and Lord, 83 Obedience to Christ as possessed of all power in heaven and in earth, 83 Believers engage in it as under law to Christ, 84 Covenanting in an ecclesiastical capacity, obedience, 86 Covenanting in an ecclesiastical and in a national capacity, obedience, 88 Commanded in the Moral Law, 92 In the first three precepts of the decalogue, 92 In statutes that illustrate these, 94 commands to glorify God, 94 to worship God, 95 enjoining faith, 96 forbidding federal transactions with what is evil, 96 Enjoining the vowing of the vow, 98 Explanation of Deut. xxiii. 22, 100 of Eccles. v. 5, 102 inculcating the swearing of the oath, 103 The duty of swearing the oath not abrogated, 104 enjoining the exercise in all its parts, 106 The exercise inculcated in threatenings of Divine judgment against such as disregard it, 106 Personal Covenanting commanded, 108 Social-- 109 in an ecclesiastical capacity, 110 in a national capacity, 112 Nations whose constitutions are immoral and unscriptural, called to the duty, 118 Nations that have not heard the gospel, not guiltless for not Covenanting, 119 in various capacities, 120 Assemblies for the investigation of Divine truth, 122 Bible societies, 122 Missionary Societies, 125 None may be excused for not engaging in Covenanting, 128

Covenanting ought to embrace present and permanent duty, 131 Duties to each one's self, 132 The cultivation of personal religion, 133 Sobriety and temperance, 134 The cultivation of the various powers of the soul, 135 The proper application of every capacity, 136 All such different from restraints imposed by human authority, 137 Duties to society in general, 138 To families, 139 To civil communities, 141 Owing by masters and servants, 142 Lawful civil governors and the people under them, 143 Duty of the civil magistrate, 144 Duties of the people in regard to the choice of their civil rulers, 145 --and to their obedience to them, 148 Duty of people living under civil governments not sanctioned by God's authority, 151 The doctrine evil, that so long as any law exists it ought to be obeyed, 155 To promote the real welfare of civil society, the duty of nil, 156 To classes of men, of whatever kind, 157 To the Church of Christ, 158 To abide by all the ordinances of divine grace, 159 To support the ordinances of religion, where enjoyed, 159 To maintain the rights and privileges of the Church, 160 To unite the various Churches of Christ, 161 To enlarge the Church, 163 --through Bible Societies, 163 Missions, at home, 164 --to the heathen, 165 --to the Jews, 167 To the Mediator, as Lord of all, 168 To declare the glory of God, 169 To maintain the truth, by profession and practice, 169 --of God's character, 170 --of God's government, 171 --of the relations of the persons of the ever-blessed Trinity in the Everlasting Covenant, 171 --of the mediatorial character and glory of Christ, 171 --of the influences of his word and Spirit, 172 --of the atonement and intercession of Christ, 172 --of the Headship of Christ, 172 over the Church, 172 over the nations, 173 --of man's depravity and inability to restore himself, 175 Covenanting should engage all to every former good attainment, 176 --to cleave to new correct views of truth and duty, 177 --to abandon the evil in the vow unobserved at the making of it, 178 Covenanting does not shackle inquiry, 179

Covenanting confers obligation by the authority of God, 181 Personal and social--on the Covenanting parties, 182 Such are represented as bound--are said to be joined to the Lord--to take hold of his covenant--to cleave to him, 183 God enjoins obedience as the fulfilment of Covenant duties, 184 --that the vow be paid, 186 Difficulty considered, 187 He threatens those who keep not his covenant, 187 Social Covenanting entails obligation on the society till the end of the covenant be attained, 189 Because by it, Covenants are made in the name of posterity, 189 Because the Church is one in all ages, 190 Because of the Church's social character, 192 Every adult member of the Church engaged to its privileges and duties, 193 Children of church members are members of the Church, and therefore under obligation, 193 The privileges enjoyed by children show them to be under obligation, 194 Social Covenanting entails obligation on the society till the end of the covenant be attained-- Because Social Covenanting, approved in Scripture, conferred obligation, 196 Because the ends of such covenants may not be attained during the lives of those who entered into them, 197 Because the people of God view themselves bound by anterior engagements of his Church, 198 Because the Lord himself views his Church as bound by these, 199 Covenanting entails obligation even on the unbeliever who vows and swears, 201 Even those in the Church who do not formally Covenant are under obligation, 203 A minority in a church or nation are bound by Covenant engagements, though the others cast them off, 204 Covenanting does not implicate conscience, 205 That men are bound by previous engagements is no reason why they should not Covenant, 207

In regard to sinners, the exercise provided for in the Covenant of Redemption, 210 That covenant considered, 210 In that, Christ represented the elect, 211 In that, the promises accepted in Covenanting made to the Surety, 212 The people of God Covenant on the ground of the righteousness of Christ--the condition of that Covenant, 214 Believers given to Christ in that Covenant, 215 The elect chosen in Christ, that in union to him they might perform the duty, 216

Covenanting, under every dispensation, provided for, 218 Exhibitions of Christ the chief blessings of the Covenant, common to all of them, 219 The erection and continuance of the Church in the world flows from that, 220 True religion represented as a covenant with God, 221 Revelation of the will of God termed a covenant, 223 In the Everlasting Covenant, provision made for Covenanting under the patriarchal and levitical dispensations, 224 The acknowledgments and conduct of believers in those times illustrate this, 224 Provision made through promises, 226 Provision made through types, 226 --typical persons, 227 --places, 227 --things, 228 --seasons, 228 --acts, 229 --miracles, 230 --teaching of prophets, 232 --whole of Old Testament, 232 Designations, 232 Terms, 233 Reconciliation and atonement, 233 Provision made for Covenanting under last dispensation, 236 This acknowledged by believers in the apostolic age, 236 Provision made through injunctions of last inspired writers, 237 --whole of New Testament, 238 New Testament contains same kind of expressions as the Old in reference to Covenant, 238 Covenant of God a testament, 241 Covenanting not a mere Jewish thing, 244

Adapted to that, when in innocence, 246 according to scripture account of that constitution, 246 Because the law of God to him in innocence, of a covenant form, 248 To Adam, as an individual, 248 --as representative of his posterity, 250 Adapted to that, when in a state of grace, 251 Inasmuch as gracious capacities lead to acquiescence in what God requires, 251 --as invitations to accede to it are accepted by the regenerate, 254 The Covenant of Works a reality, 256 The wicked alone not in covenant, 259 Those who are in covenant with God make and keep covenant engagements, 263 State of those not in covenant with God dreadful, 265

Argument for Covenanting, from the Divine purposes, stated, 268 System of things pre-determined in order to Covenanting, Creation, 268 Arrangements of an ordinary providence, 268 Covenant of God ordained by him, 271 That was Appointed, 271 established, 272 and therefore according to his purpose, 273 commanded, 274 stands according to a sovereign decree, 275 A people were foreordained to make solemn vows, 277 were formed, 277 were appointed, 280 were written in the book of life, 282 The people of God an elect people, 283 were elected from transgressors and their works, 283 were chosen in Christ, 284 were elected to covenant obedience, 285 were elected to privileges that belong only to those in covenant with him, 286 Theirs is the heavenly calling, 286 the blessing of Justification, 288 the adoption of sons, 289 the blessing of sanctification, 291 To them belong the benefits of Redemption, 292 assurance of God's love, 293 peace of conscience, 293 joy in the Holy Ghost, 294 increase of grace, 296 perseverance in grace, 297 eternal glory, 298

Explanation of the argument, 300 God himself has entered into covenant engagements, 300 in the covenant of Redemption, 301 with man in innocence, 302 with men in Christ, 302 The Lord Jesus on earth illustrated in his practice the duty of Covenanting, 302 The Lord, in entering into covenant, provided an example for imitation, 303 It is possible, after some manner, to imitate God in Covenanting, 304 It is desirable, 304 It is a duty, 305 Shown from the fourth commandment, 306 various other injunctions, 306 The exercise of following the Divine example in Covenanting important, 308 To follow that example in this, obligatory through life, and in all ages, 309

Design of the gracious grant of Covenant signs and seals, 320

SIGNS.

The Rainbow, 321 a sign that the benefits of God's Covenant should be conferred, 321 explicitly referred to in Scripture as a sign, 322 presented before the prophet Ezekiel in vision, at his entrance upon an important mission, 324 displayed in vision introducing prophetic part of the book of Revelation, 325 presented in vision which exhibited the two Witnesses who should prophesy in sackcloth, 326 encouraging sign, 327 Circumcision-- instituted, 327 introductory to other privileges, 328 enjoined under greatest penalty, 329 seal of Covenant, 330 Baptism-- under New Testament dispensation, what circumcision was under the former, 330 The Sabbath-- instituted from the beginning, 333 observed to the enjoyment of all religious privileges, 333 has afforded calls for engaging in the practice of vowing to God, 334 affords provision for the observance of every religious service, 334 kept, to the attainment of the most varied and extensive good, 336 The Priesthood-- a people in Covenant with God, 336 what among the Israelites, 337 a living sign, 338 a sign, as set apart to wait on the ordinances of grace, 339 Term, a denomination of God's Covenant people, 339 Those faithful to the Covenant of the priesthood approved, and the desecrators thereof condemned, 340 The priesthood recognised in all ages, 341 Difficulty in reference to priesthood under the law made without an oath considered and obviated, 342 The priesthood dependent on the priesthood of Christ, 344 The New Heart-- being a New Covenant blessing, is a New Covenant sign, 345 contrasted with the unrenewed heart subjected to various changes, 346 presented under the aspect of a circumcised heart, 347 a perfect heart, 347 one heart contrasted with the double heart, 348 among the people of God in a social capacity, 348 Christ-- a sign of the fact of the Everlasting Covenant, 350 a sign of the Covenant's ratification, 351 a sign of the dispensation of its blessings, 352 a sign by which the Covenant should be had in remembrance, 353 a sign of the performance of its duties, 354 a transcendently glorious sign, 354

General remarks, 358 The Lord approved of engagements made in Personal Covenanting, 358 --in Social Covenanting, 359 We have encouragement to make vows, the engagements of which are lawful, 363

Nature of the argument exhibited, 364 Force of it depends on the manifestation of God's will, 365 Predicted in reference to Old Testament times, 366 Predicted in reference to New Testament times, 368 Important to attend to such prophetic intimations, 368

Argument unfolded, 369 Practice recommended by the example of the Church, 369 --by the manifestation of Divine favour made in enabling the Church to act to the fulfilment of his designs, 370 The practice of the Church in the first three centuries after the apostolic age, recommends the duty, 370 Also that of the Churches of the Reformation, 371 --of the Churches abroad, 372 --of the Church in Britain and Ireland, 373 Example in this, to be imitated, 376

Never unsuitable, 377 Special seasons, 378 Times of hazard and distress, 378 When religion is low, and error, and vice, and ungodliness, prevail, 378 Times of reviving, 378 When the friends of truth unite for its maintenance, either in an incorporate, or other cooperative capacity, 378

CONCLUSION.

The exercise important, 379 advantageous, 379 necessary, 379 It should therefore be observed, 380

A, 381 B, 383 C, 391 D, 393

THE ORDINANCE OF COVENANTING.

INTRODUCTION.

FOOTNOTES:

Psalm xxv. 14.

NATURE OF COVENANTING.

A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, and between man and man, in some respects, each respectively, independent of the other, but also between master and servant, and between rulers and their subjects. There too is described an engagement between God, and Adam as the representative of the human race, which, to say the least, cannot without the most obvious perversion of language be represented as other than a covenant. It is alluded to in the words, "They, like men , have transgressed the covenant." And was it not in reality a covenant? There is revealed the Covenant of Redemption--that covenant which from the days of eternity was made between the Father and the Son, with the concurrence of the Holy Ghost, for the salvation of the elect. There too, that covenant is made known as established with men, that is, made with them or dispensed to them. Under this last aspect, it appears--"The Covenant of Grace." And there, are men encouraged to enter into covenant with God by taking hold of this covenant.

The conditions of a covenant, or the stipulation on the one hand, and the re-stipulation on the other, are the things promised in the covenant by the parties to one another. These may be mutual services, as is sometimes the case among men; or, obedience and good unmerited through God's favour bestowed, as in the case of man in innocence; or, obedience and sufferings, and a high reward for these exemplified in the Covenant of Redemption alone; or, the righteousness of Christ on the one hand, as in the last case, and free grace on the other, in the Covenant of Grace.

This relation with God, as a covenant, has parties. Both by the Lord and by his people in Christ, it is as a covenant mutually entered into. "I will say, It is my people; and they shall say, The Lord is my God."

Besides having parties,--one essential of a covenant in its proper acceptation, this relation with God has conditions. On the part of the High and Holy One, these are the promises of good for believers made in the Covenant of Redemption, and made known in the revelation of the Covenant of Grace. Like the light of heaven continually beaming down upon our world; like the sound of many waters falling on the ear, these continuously are fully and freely addressed in the gospel. And like the beams of the sun appropriated and reflected by the dew of the morning, and the rain and snow that come down from heaven drunk in by the earth prepared for it, these are accepted; and thence shines forth the beauty of holiness, and appear those fruits of righteousness which are by Jesus Christ unto the glory and praise of God. "Incline your ear, and come unto me; hear, and your soul shall live; and I will make with you an everlasting covenant, even the sure mercies of David." On the part of the believer, his faith and imperfect obedience, though necessary, are not a condition. His title to acceptance is founded on the perfect righteousness of Christ. In reference, not merely to the actual righteousness wrought in him, but also to the condition of that covenant on which he lays hold, which was fulfilled on behalf of all the children thereof, he says, "In the Lord have I righteousness and strength."

This relation is the Covenant of Grace. It was revealed as God's covenant. It is that covenant which God established with Noah, which he made with Abraham, sware unto Isaac, confirmed unto Jacob for a law, and to Israel for an everlasting covenant. It is none other than that covenant which was confirmed of God in Christ, of which Jesus is the Mediator, and which has been commanded for ever.

Covenanting in civil life is the exercise of entering into a covenant engagement, or of renewing it.

Covenanting is the exercise of either entering, in an individual or a social capacity, solemnly and formally in to the Covenant of Grace, or of renewing it.

But such a covenant is not distinct from the Covenant of Redemption, nor from the Covenant of Grace. It is dependent on that covenant as made with the Mediator, and consistent with it as established with men. In all the three cases, the God of grace is one of the contracting parties. In the Covenant of Redemption, the Redeemer himself, as the surety of the elect, was the other. In the Covenant of Grace, the people of God united to Christ, and drawing near to God through him, are the other party. And in the case of personal or social covenanting, that party may be an individual or a joint number, approaching in dependence on the grace of Christ. The promise of the Covenant of Redemption was, a people elected to the blessings of time and eternity, these blessings themselves, and all the countenance which the surety should receive in fulfilling his work of righteousness, and all the glory that should come to him as the Mediator--God and man--in obtaining for his people and bestowing upon them the benefits of the great salvation. In all the three cases, that promise in all its extent is exhibited. In the Covenant of Redemption, that promise was made to the Redeemer himself. In the Covenant of Grace, and in every covenant with God into which his people by taking hold upon that covenant may enter, it is an object of their faith. The blessings of time and eternity constitute the part of the promise offered to believers, through Christ. But in taking hold upon that covenant, they testify to their satisfaction with that part of the promise that peculiarly belongs to the Saviour, and accept of the benefits offered to themselves. In all the three cases, the righteousness of Christ is the sole ground on which a title to the promise can rest. In the first case, it is that righteousness as wrought out by him. In the others, it is that righteousness imputed through grace to each believer. In all, obedience to the law of God is required. In the first, Christ gave that perfect obedience infinitely meritorious, which, along with his sufferings of infinite value, constituted his work of righteousness. In the Covenant dispensed, all duty is incumbent on those under it, to be discharged so as to afford not a ground of merit before God, but at least a testimony to the perfection of his laws. And all duty may be frequently engaged to, and special duties in given circumstances, as they present themselves, may be made the subject of a solemn covenant promise to God. Hence, a covenant made in the exercise of Covenanting, is a covenant not essentially new. As members of one glorious body united to Christ, the Head, all believers are in the Covenant of Grace. But their exercises in regard to that covenant, though in spirit essentially one, do in their number, and variety, and form, greatly differ. And of these exercises, none are more distinguished from one another than their solemn covenant engagements. Some with greater or less blame renew these seldom. Others faultily refrain altogether from renewing them in their social capacities. But when these are made and renewed with due care, there is, according to circumstances, a great diversity in their character. Each engagement has its own peculiar features; though each is associated with all the others in presenting some aspect of none other Covenant than that of Grace.

God's covenant is the Covenant of Redemption; or the Covenant of Grace; or a covenant with God, made in the actual exercise of Covenanting.

A covenant with God is a form of expression that will be applied only to the last of these cases.

It must be admitted that the formal exercise of Covenanting is not indispensably necessary in order to the attainment of an interest in the Covenant of Grace. Through God's free favour, and not because of any service, however dutiful, that could be performed, are any brought into this relation. Many go the whole round of religious services, and yet remain uninterested in the benefits of salvation; while others, whose external privileges are by no means so abundant as the privileges enjoyed by those, may be enabled to cleave to God's covenant. It is God's prerogative to make efficacious what means of grace he will; and when and in what measure he will, to give them effect. The types and symbols of a former period were blessed to the souls of men, as well as the fuller revelations of succeeding times. And ordinances which in due time were to pass away, were, during the term of their appointment, to be acknowledged by the extension of his grace to those who waited on them, as well as the institutions to follow in their room. And sinners in every variety of circumstances have been brought into covenant with God. When the gospel is preached to the young--unfitted to apprehend for the time being the nature or design of some institutions of Divine grace--the Spirit of God may lead them to accept of the offered Saviour. Or when the glad tidings of salvation are proclaimed, not merely to those favoured by the advantages of education and christian society, but even to the most untutored and degraded of the family of man, a willing mind may be vouchsafed from above to rely upon him. Then the blessings of his covenant are apprehended and accepted. And though many who profess to seek these good things, may, by reason of unbelief, fail to obtain them, they will afford to such objects of sovereign mercy, as the chosen of God, increasing reasons of gratitude and joy. Only they who are without Christ, are aliens from the commonwealth of Israel and strangers from the covenants of promise. All who are in him, though once like those, who were sometimes afar off, are made nigh by his blood. It is by faith in Christ that men become the children of God. While waiting on any of the means of grace, elect souls may, for the first time, be enabled to exercise it; and then, even at that time, becomes theirs the inheritance of the promise.

God's covenant may, for the first time, be entered into in the exercise of Covenanting. It cannot be entered into at any time but by faith--an element essential in covenanting. But it may be primarily laid hold upon in some instances in the formal performance of that exercise. An individual may wait on the ordinances of Divine grace, not being in covenant. He may have been plied by the expostulations of the servants of Christ, because of continuing regardless of the offers of mercy, not having acceded to them. The exercise of entering into covenant with God may have been pressed upon his attention. He is doubtful whether or not he has received the Lord Jesus. In reality he has not acted faith upon him. He studies the subject of Covenanting, endeavours to examine the claims which the exercise has upon him. He is convinced of sin, but has not been converted. He feels himself acted on by the fear of wrath, and drawn by the desire of good to cast himself upon the care of the Redeemer. He essays the work of preparation. God is leading him on by the common operations of his Spirit, though still he is in darkness. He endeavours to bring himself up to the resolution of giving himself away to God. Corruption within, however, opposes his purpose. Yet he is urged forward to an exercise which, if performed in a proper spirit, would be accepted, but which, of himself, in his present condition, notwithstanding all his fears and desires, he cannot enter upon aright. He attempts to pray and make supplication--yea, even he endeavours to perform the service. Strength is given him to do it with acceptance; and, through marvellous grace, he stands among the children of the Covenant! He might have been still left to himself; his promises might have been insincere, and the covenant which he professed to make with his lips he might have profaned. But though at the commencement of his exercises there was no gracious emotion felt by him, he was led by an overruling Providence to adopt means of seeking Divine favour which God should bless. He was brought from the dream of desire to the reality of enjoyment; from the state of one in darkness, groping his way, to the light to which, by his own efforts, he could not have come; from the paralysis of moral imbecility to the strength which enabled him to stretch out his hand and take hold on God's Covenant.

Or, when the people of God may direct their faces to the work of renewing their covenant engagements with him, some who might formerly have been far from God may be led to the use of preparatory means, and, when the time of Covenanting arrives, find themselves, for the first, gifted with strength to pledge themselves to his service, and thereafter feel themselves associated by ties indissoluble to his people, and blessed with the covenant heritage of those who fear his name.

In Covenanting, if God's covenant has been laid hold on before, it is then again solemnly acceded to or renewed. It is the people of God, not the wicked, who covenant. "Unto the wicked, God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?" The wicked, as in the former case, may be brought, in the use of means, to attempt the exercise, but if in that they are accepted, in the character of new creatures they perform it; but if the change produced upon the state and character does not take place at the moment of Covenanting, but before it, then the exercise is a renewal of the covenant. When, therefore, those who have been, for a period long or short, the people of God, engage in this, they transact a renovation. The young believer who performs the exercise does this, though his age in grace may not exceed a few days or hours of the blessed life. This, the Christian who has long been in progress towards the inheritance above promised in the covenant, going into that performance, effects. This renewal all the saints of God do make, when in any circumstances they draw near to him to consecrate themselves and all that concerns them to his service.

THE VOW.

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