The Ordinance of Covenanting

by John Cunningham

The exercise of Social Covenanting with God, performed by his Church both in an Ecclesiastical and a National capacity, is a part of his service. Being a religious observance, this cannot be performed by the members of the Church collectively, whether united ecclesiastically or otherwise, if not associated as the Church of God. But also when, united both ecclesiastically and in a national capacity, they address themselves to it, they discharge an obligation incumbent upon them. The Lord Jesus is King of saints.[190] Ruled by his laws, these, not merely in their ecclesiastical, but also in their civil relations, do homage to him. Under two aspects in their social capacity they appear. First, in subjection to Him as King of Zion. United to Christ their spiritual Head, and to one another in him, they are members of one glorious body. And being members of his Church—which he has distinguished by the ministry of reconciliation, by his oracles, and by special ordinances, they are under Him, as its sole Head, and Lawgiver, and Governor, and King. As one community, in their faith, their worship, their discipline, their government, and communion, they are under his authority. Judges, and magistrates, and kings, having power in civil society, are recognised with divine approbation. But there is no human head of the Church. There are who rule therein; but over his house, He alone is Head and King. In civil life, there are who sway the sceptre among men. He, the King of kings, and Lord of lords, rules over these. But in his house there is none other than Himself, who is Lord or King. He is the head of the body, the Church: who is the beginning, the first-born from the dead; that in all things (or rather, among all) he might have the pre-eminence.[191] The apostles of our Lord were among those who, in the council held at Jerusalem several years after his ascension, acted as rulers in his Church by enacting a law which applied to the Christians at Antioch and elsewhere. And applicable to their conduct on such an occasion, and to that of all others exercising authority in the Church of God, were his words addressed to them before his death,—"Be ye not called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ."[192] The jurisdiction of the rulers in the Church is distinct from that of civil rulers. The powers of the former are spiritual, and with these powers the latter have no right to interfere. Each class of rulers have a sphere of their own; and only at their peril do those of the one class invade the authority of the other. By men the laws of a nation may be altered without being made contradictory to one another, or to oppose the law of God. But the laws of the Church were enacted by Christ himself. Suited to the circumstances of the Church has been their character in every age, and the changes that have been produced on these were made by Him alone. It is from a special revelation of his will that the precise character of the laws by which his Church ought to be ruled is obtained; and those ordinances for the government of his house, which are not revealed as His, are without authority. Since the close of the Canon of Scripture, no new light concerning the things of religion has been, or can be, given; and the laws of the New Testament Church are therefore fixed beyond the influence of change. There are various forms of civil government, all of which are consistent with the immutable law of God; and any one of which, accordingly, may warrantably be adopted according to circumstances. But in the Church of God, only one form of government is of Divine right: every other is an invention of man, and destitute of authority. In the course of providence, the institutions of the Church, like the doctrines of religion, will receive accessions of rich illustration; but, like these heavenly doctrines—beyond the resolutions of men, they are, according to the will of God, to stand. Next, as members of civil society, under Him as King of nations, they appear. Distinct from the organization of the Church, but also under Christ, is the constitution of civil society. In order to promote communion with God, were the ordinances of the former appointed. In order that God might be obeyed by men in their mutual intercourse with one another, the laws of the latter were decreed. That God might be glorified immediately, the former was constituted; that he might be glorified mediately, the latter was founded. The erection and government of the Church originated in Divine grace. The whole structure of civil government is derived from God as the moral Governor of the universe, but is put under Christ as the Mediator. The laws of the Church of God remain immutable, amid the changes that overtake the various communities of men. The laws of civil society may vary with the course of providence, and yet be still consistent with the perfect standard of moral procedure. The laws of the house of God are applicable to men of every clime. Like all the commandments of the decalogue—which, indeed, they embody, they are binding on men in all possible circumstances and conditions; but, according to the state of society, may civil enactments vary in their absolute character, without transgressing the limits fixed by the moral law. The facts occurring in providence, enlarge not the compass of those laws that were promulgated by the King of Zion to her communion, but demand their application. The laws of civil society ought never to conflict with the principles of eternal righteousness; but with observation and discovery, and every change else in providence, it behoves them to keep pace. In the former, the Lord Jesus is recognised as the immediate lawgiver; in the latter, too, he is acknowledged as supreme lawgiver,—and, as having given to men civil power to be exercised, not otherwise than agreeably to the revelations of his will,—which unfold the mutual obligations, of nations and their rulers to one another, and of both to himself. Not less than as members of his Church, are men, as worthy members of civil society, the servants of Christ.

Now, that in vowing and swearing to God in both capacities they serve him, appears from various considerations. Repeatedly are the people of Israel represented in Scripture as a nation, and as in their national character engaging in Covenanting. Both on the occasion of the solemnities at Sinai and in the land of Moab they are so designated. That they sustained this character under the kings of David's line is also manifest. That the whole people will, in gospel times, be united in such a relation the voice of prophecy would seem to indicate.[193] That, in whatever civil incorporations they may stand, they will be subject to Messiah, King of nations, is certain. Under the theocracy, they Covenanted as a nation, at Horeb, in the land of Moab, and at Shechem. Under Asa, and also under Josiah, the people in their civil capacity with their rulers Covenanted too. As a nation, after the return from Babylon, under Nehemiah, the whole people and their rulers also entered into covenant with God. On all these occasions the Church of God engaged to obey his law, not only regarding things ecclesiastical, but also things civil. Under the theocracy, Israel, in things civil and religious were called to obey God as their king. Under the kings of Judah, they were no less called in all relations to acknowledge God as their Lord. After their restoration, they will acknowledge Messiah at God's right hand as in all things their sovereign Lord. "My servant David shall be their prince for ever."[194] And the Gentile nations, in due time, will all do homage to Him as the Prince of the kings of the earth. Now, it has been shown before, that in Covenanting at Horeb Israel served God. If, then, they served him there in that exercise, they must have served him when again they engaged in it under the patriarch who led them, and also when they performed it under Joshua his successor. And as on such occasions, as a church and nation recognising God as their king, they obeyed him, so, not ceasing to recognise Him as in all relations their Lord and Master, the house of Jacob, under kings ruling in His fear, or judges acting according to his commandment, whether before or after a first or succeeding restoration; and the Gentile nations in gospel times, in vowing and swearing to Him in their ecclesiastical and national characters; must be viewed as willing servants obeying his commands.

Covenanting is commanded in the Moral Law. In the ten commandments, containing a summary of that law, and in other passages that variously unfold its import, the exercise is presented as a duty.

It is enjoined in the first three precepts of the decalogue. The manner of injunction is prohibitory of contrary practices; and accordingly intimates, with great force, that the duty is to be so steadfastly performed that departure from it, even in one instance, is not to be attempted. The first precept—forbidding all respect to other gods before God, implies, that He, before whom all things are manifest, claims not merely the misdirected homage paid to his creatures, but all the devout obedience of men; and that, demanding that adoring thoughts be entertained of Him alone, He commands that He be accepted and served as the only true God. To prefer God to others is not merely to cast them and their services off, but to acknowledge and reverence Him as the object of supreme regard. Man cannot be without some thoughts of a divinity. Even among those who would seem to have fallen most from the knowledge of God, something about their own characters or circumstances virtually usurps His place. The law of the ten commandments, written at first on the heart of man, and afterwards proclaimed by the voice of God, contemplated and anticipated every departure from the service due to Him that should occur throughout all time. Originating in the perfect nature of God, it is perfect. It reproves the rebellion of those who would worship the creature instead of the Creator, and is directed alike against the polytheist and him who, worshipping himself, says,—"no God." The first commandment condemns the idolater, of whatever class; includes that, instead of Covenanting with the gods of the heathen, as many in early times did, men, in every age, should make that acknowledgment of himself which entering into covenant with him essentially implies; and is obeyed when, like Joshua and all Israel Covenanting at Shechem, they choose the Lord to serve him.[195] In the second commandment is implied an injunction to serve God. The fact that vowing and swearing to God are a part of his service is manifest, as we have seen from sundry passages of Scripture. Consistent, therefore, with the commands implied in these portions of the Sacred Volume, but distinct from them, is the injunction embodied in this precept, that men enter into covenant with him; and the performance of every part of that service, as exhibited throughout the whole of Divine revelation, according to circumstances, it enjoins. The third commandment—forbidding the irreverent use of God's name, and threatening those who take it in vain, authoritatively inculcates the holy use of it in Covenanting. There is no passage of Scripture in which it is said or implied, that to vow or swear, in every case is to take God's name in vain. The saints, in calling upon his name, have vowed and sworn to him. In commands to call upon his name, swearing by him is not forbidden. The oath and vow, therefore, in calling upon him, may be made lawfully; the abuse of them only in this precept is condemned, and the use of them receives the highest sanction from this.

It is enjoined in statutes of perpetual moral obligation, that illustrate the ten precepts of the law. These statutes are,

Commands to glorify God. God is glorified when the perfections of his nature, and his execution of his purposes in the works of creation and providence, are celebrated. The Scriptures contain the most abundant and full representations of the excellence of his character and administration, and the confession of which, in an adoring frame of mind, is glorifying to him. Obeying the precept, "give unto the Lord the glory due unto his name, worship the Lord in the beauty of holiness," his saints have this said of them,—"In his temple doth every one speak of his glory." If every spiritual act of worship is glorifying to God, then all of them are glorifying to him also; and Covenanting with him, including them all, is not less glorifying to his name; and if the exercises of vowing and swearing to him are glorifying, certainly when he commands that his name be glorified, these are not excluded. Does the Lord claim the subjection of every capacity of man? Does he command,—"Whether ye eat or drink, or whatsoever ye do, do all to the glory of God?"[196] Does he say to his people, as well as to his Anointed, "Thou art my servant, O Israel, in whom I will be glorified"? Has he appointed that the heavens should declare his glory; and that the earth should be filled with the knowledge thereof? And when he commands that his most gifted creatures on earth,—whom he has formed for the purpose of displaying most widely that glory, do proclaim it, does he not call upon them to do so in those exercises of avouching him to be their God, and pledging themselves to his service, in which all their spiritual capacities are most devoutly engaged, and all the institutions of his grace by being used are most honoured? The people of God accordingly interpret in this manner these commands. Was it said,—"Ye that fear the Lord, praise him: all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel?" In obedience to the requirement which the Psalmist as an instrument was employed to declare in these terms, did he make the vow,—"My praise shall be of thee in the great congregation: I will pay my vows before them that fear him."[197]

Commands to worship God. Religious homage was paid with the bowing of the head, the inclining of the body, or the bending of the knee. The term (שחה), employed to designate the act of one offering worship, means literally, to bow himself down. The position was a token of the intentness of the mind; and those terms that pointed that out, came accordingly to have a spiritual application. When therefore it is said,—"Unto me every knee shall bow, every tongue shall swear," we are taught that the act of swearing to God should be performed, not always in kneeling, but in that religious frame of mind which is indicated by the bowing of the knee, but which, in some circumstances, was also denoted by the worshipper bowing the head, or falling down in deep prostration. And as the act of bowing before the Lord sometimes accompanied and indicated the exercise of swearing by his name; so when attention to his worship is urged by his authority, no part of religious duty is uninculcated, but, like every service thereof in its due season, that of Covenanting with him in times suited to its performance, is enjoined.

Commands enjoining faith. In every variety of circumstances is the duty of believing on God incumbent. Without faith it is impossible to please him. In every general command to exercise that grace, we are warranted to read an injunction laid upon us—in every part of obedience to act under its influence. Vowing and swearing to God cannot be properly performed without faith; and when faith is commanded without special reference to some duties, it is inculcated with respect to all, and therefore regarding Covenanting. How would the believer be straitened were he uncertain of the circumstances in which a command to look unto God with confidence should be obeyed! And how comforting to his heart is the sound conclusion of his understanding, that every encouragement to cherish confidence as well as hope in God, and love to him, when circumstances are not named, is available to him in situations of every character! His soul, therefore, can, to the extent of its happy experience of advantage from cherishing such a conviction, answer, to the glory of God, his appeal,—"Have I been a wilderness unto Israel? a land of darkness?"[198]

Commands forbidding federal transactions with what is evil. The Israelites were forbidden to enter into treaty with the Canaanites or their gods. "Thou shalt make no Covenant with them, nor with their gods." And the reason was, that, had they done so, they would have fallen from the service of God as a people who regarded not his Covenant. "They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare, unto thee."[199] Joshua and the princes of Israel did not violate the statutes that were of this description, when they made a league with the Gibeonites. To whatever extent the Israelites may have sinned by believing the false reports that were made to them, and acting precipitately in the whole matter, and however culpable might have been the conduct of these Hivites in making an imposing misrepresentation of their case, the compact entered into was valid:—the Lord himself, long afterwards, punished for the violation of it. The Covenant that was made did not provide for, nor countenance the worship of the gods of Canaan, but brought the supplicating people into a state of subjection to the nation of Israel that was inconsistent with the maintenance of idolatry, yea, which appears to have resulted in their employment, under the name of Nethinims, though in a subordinate capacity, about the sanctuary and the temple. These had misapprehended the nature of the statute forbidding alliance with the heathen, by supposing that it forbade a compact even on terms of submission to the ordinances of God. Their punishment was, that they should stand in a state of great subjection; through the mercy of God, however, it would appear to have terminated in good. But again, at a later period of their history, the people of Israel were thus warned, "Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid." And to show that disobedience to this command would have led away from the exercise of avouching the Lord himself as a Covenant God, it is added, "Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." The spirit of these commands has descended to New Testament times. "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols?" The reason why the sacred writer here dissuades from associations with the heathen, is evidently, that their worship was idolatrous, and calculated to lead from obedience to God. And treaties, of whatever kind with the enemies of God, that are condemned, are to be shunned as a snare to the soul. Wherever they are forbidden, there is implied an exhibition of the duty of adhering to His service; and even independently of abundant evidence otherwise, that they include express mandates to observe the exercise of vowing and swearing to Him, is substantiated in the beautiful language of the Apostle used in confirmation of his declaration on this subject.—"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."[200]

Commands, enjoining the vowing of the vow. There is only one passage in Scripture in which the vow is commanded in the most explicit form; but along with others, in which precepts, inculcating the exercise, are implied, that one is sufficient as a rule to guide our practice. That passage,—"Vow, and pray unto the Lord your God," which commanded obedience under a former dispensation, no less commands it now. As there is no evidence in Scripture that the injunction has been abrogated, those who would proceed, as if it were, would act an unwise part. Though the things vowed, in some cases, under the present economy, may differ from those vowed under the preceding, no such change has been produced on the circumstances of men by the transition from the one to the other, as could render the vow itself unnecessary or unlawful. Changes, in the matter of the vow, even in the first ages, were continually being produced in the course of Divine providence; yet the performance of it continued to be obligatory. The changes that have occurred in the circumstances of the Church of God, by the abolition of the Levitical typical institutes, have been no more effective than the other, in changing or taking away its obligation; nor will all the vicissitudes that can occur in the Church's condition, till the consummation of all things. The principles on which the vow is made, are immutable; and while the Church is on earth, it will continue to be obligatory. As well might it be said that prayer and praise, and meditation on God's word, which were obligatory in the earlier times, are not duties incumbent now, as that the vow should not be made; or that any service essentially spiritual, necessary for the perfection of the saints, in a former period, is not requisite in this; or that a dispensation, confessedly not less spiritual, but as, in regard to the want of many types and symbols, and to the more abundant effusion of the Spirit, more spiritual than any that had gone before, should not be favoured with the use of so many spiritual means of grace, as were vouchsafed under these.