The Ordinance of Covenanting

by John Cunningham

Covenanting in a National capacity is commanded. Nations are moral subjects. The Mediator is, "the Governor among the nations," "higher than the kings of the earth," "King of nations," "Prince of the kings of the earth," "King of kings, and Lord of lords." He gives nations their origin. Civil government is an ordinance of God, as well as an ordinance of man. "By me kings reign and princes decree justice: by me princes rule, and nobles, even all the judges of the earth." The Providence of God that relates to nations is directed by the Mediator. He counteracts their disobedience, and causes it to be overruled for good. He punishes them for sin. He has made known his law for the direction of men as individuals; and as the rule of the conduct of subjects, of rulers in their official capacity, and of nations in their public collective capacity.[217] In the laws that enjoin the duty of Covenanting they are not excluded. In their public character they owe to God obedience, which cannot be rendered in any other. And in these laws they are called to pledge themselves to that obedience by entering into Covenant with Him. "Be wise now, therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him." It has been shown that Covenanting is described as a part of the service of God. In the words, "serve the Lord," it is therefore enjoined. To kiss a sovereign is to acknowledge his dominion, and submit to his authority. This is done in Covenanting. The command, "Kiss ye the Son," therefore enjoins the service. In the passage, kings and judges of the earth are commanded to do this; and none without making an arbitrary assumption can say that they are not thus enjoined in their official capacity. Nor are the people under their authority, here unaddressed. That they are specially intended, too, appears from the promise,—"Blessed are all they that put their trust in him;" and moreover, from the language that precedes the passage.—"Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."[218] The threatenings appended, show the danger of refusing. But the same is taught besides in another passage. "Let the people praise thee, O God; let all the people praise thee. O let the nations be glad, and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth."[219] The sacred original corresponding to the first part of this portion of Scripture is not wrong rendered here, but it might have been otherwise rendered. The verb (in Hiphil, יודה) under the modification here employed, meaning literally, to declare with the outstretched hand, imports, in its most general acceptation, to confess. It is so rendered in the passage, "When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication to thee in this house: then hear thou in heaven."[220] "To praise," is included in the expression, "to confess." But more is included in the latter besides. To have translated the passage from the Psalms in this manner, would have been more in accordance with the extensive signification of the verb, and in order to unfold the full scope of the text had been requisite. The verse ought therefore to run,—"Let the people confess thee, O God, let all the people confess thee." And hence is enjoined, in the whole passage, on the people of Israel, and on all nations on the earth, the exercises of confessing sin, and praising God, and the duty of entering into Covenant with him with the hand extended in swearing by his name. And that the exercise of Covenanting is specially intended there, moreover appears from the end to be accomplished by the shining of God's face upon his people, one of the means of attaining to which is that special method of confessing his name. "God be merciful unto us, and bless us; and cause his face to shine upon us. Selah. That thy way may be known upon earth, thy saving health among all nations."[221] Thus it is manifest, that nations in their organised capacity are called to engage in this service. Rulers, both in church and state, in their official capacity are bound to do so. The people themselves collectively are called to this; and laws, civil and ecclesiastical, sanctioning the exercise should be made, so that the contravention of the ends of the Covenant entered into should be condemned, and that those who would be hostile to the design of it, should be kept from places of power and trust, both in church and state. The enactment of such laws, and the carrying of them into effect, would not be persecution. Rulers should not compel any man to take the Covenant; but they should punish the man who would obstruct its fulfilment, as they would punish the transgressor of any civil statute. Being entered into by the whole nation, the Covenant would be eventually national: and even, as the whole nation consider every man bound by the laws of the nation, so they ought to consider every one, whether willing or unwilling, as bound by the Covenant. Were the matter of the Covenant against the law of God, it would not be obligatory on any one; and rulers would punish the frustration of it only at their peril. Were the matter of it right, the people would all be under obligation to adhere to it, both in consequence of the Divine law enjoining it, and also of their voluntary engagement as a people to perform it. The individual who would fail in attaining to any place of influence, because of not acceding to the stipulations of the Covenant, would have no more reason to complain of being persecuted, than those who, because of being under allegiance to a foreign hostile power, might in vain seek authority in the land; or than those who, manifesting by their breach of the laws of the land that they contemn them, in vain seek the protection and privileges secured to those alone who respect and keep them. Were a nation voluntarily to enter into such engagements of this nature as are lawful, the whole people would be bound by them, and in the eye of the law would be under obligation; nor would disobedience to the law enjoining the fulfilment of these, any more than to any other statute, be reckoned as the right of any. For any to seek power in the land without submitting to the obligations come under by such covenants, would be for them to set at defiance the law, and thus to take means to introduce rebellion, if not revolution. Such as would not cheerfully aid in carrying the scheme of the Covenant into effect, while aspiring at influence, would be using endeavours to obtain power in order to counteract its operation; and therefore should not be put in possession of the desired trust. Ecclesiastical authority cannot compel any to perform the duties of religion and morality; but it can subject to discipline those who neglect them, and can hinder such from exercising the power belonging to the office-bearers, or other members, of the Church. In like manner, civil rulers cannot compel men to perform various duties of a civil and religious character; but they can, and ought to, restrain those who are guilty of violating the commandments of the moral law that regard our duty to God, as well as those who transgress those that relate to the obligations of men to men; they ought to keep from exercising authority those who live in open disregard of all or any of them; and having enacted laws for the purpose of carrying into effect a lawful Covenant engagement with God, they should visit with a penalty those who break them. It remains for those who maintain that the magistrate should not legislate against the breach of some statutes in the first table of the law, to show why he is warranted in punishing, in any manner, the crime of perjury; and how some species of penalty may be attached to the refusal to swear a lawful oath in certain circumstances, and also to the breach of its engagement: while an individual who might object to engage in the exercise of Covenanting when invited to it in some cases, or would act in opposition to what a whole nation, either by themselves or by their representatives, properly sware to perform, might not be reckoned as unworthy of the valuable civil or religious privileges of the community. But whatever difficulties may be connected with its application, the truth, that men in their national capacity are by the law of God called to Covenant, is manifest. "Nations, as the moral subjects of Messiah the Prince, are under obligation to recognise his rightful authority over them, by swearing allegiance to him. It is the duty of a subject to swear allegiance to his lawful sovereign; at least he must stand prepared to do so when required. So is it with nations. Not only are the inhabitants of a nation, as occasion calls for it, to enter into sacred confederation with one another, in order to secure and defend their valued rights and privileges; but the nation, as such, through the medium of its authorized functionaries and by its usual forms of legal enactment, ought publicly to avow its attachment to the Lord Jesus Christ as its King and Prince, to recognise his legal authority, and to bind itself to his service by an oath."[222] They cast contempt on an ordinance of God, who do not, both in an ecclesiastical and a civil capacity, enter into Covenant with him. The Mediator is, at once, King of Zion and King of nations. The people of God are members of his Church, and also of civil society,—over which, as well as over the Church, he rules. For an individual, merely as a member of his Church, to acknowledge God, is to do his duty but in part. When the rulers in a nation as rulers, and the people as subjects, do not Covenant, they appear regardless of a part of character which, for the glory of God, they should maintain not less tenaciously than their ecclesiastical relations; they fail of availing themselves of the benefit of a most powerful system of motives to serve God, as his willing creatures, in a relation in which, as well as in the fellowship of the Church, they are called to obey him; and though they even attempt to honour him as King of Zion, yet, in failing to testify to the utmost of their capacities to his dominion, refusing to acknowledge him in this exercise as Governor among the nations, dishonour him in both, and tend to rob him of the glory which belongs to him as Head over all things to the Church, which is his body.

Nations, whose constitutions are immoral and unscriptural, are commanded to perform the duty. By such are intended those which have the truth diffused in them, but have not had the frame-work of their civil polity modelled according to the law of the Mediator; and likewise those that may have had their constitutions in whole, or in part, based on scriptural principles, but who have changed them, so that to these they are now in opposition. Nations of this character are in an attitude of defiance to the power and authority of the Lord Jesus. Those who approve of their polity countenance what is hostile to his government, and thus act as his enemies. Those who swear to support them, do,—unwittingly, the spirit of charity would claim for many, swear to maintain what he has threatened to destroy. Those nations, as such, have not a right to enter into Covenant with God; but it is their duty to do so. When a mind, willing to reform every discovered abuse, and a resolution to change their whole constitutions to conformity with the will of God, are infused into them, they will have a right to discharge the service, and will be accepted in it. Those who, having the truth among them, did never in things civil submit to the law of Christ, and those who, in their political procedures, have apostatized from his service, are both under his rebuke;—the one for refusing to hear his voice calling them to acknowledge him as Lord;—the other for breaking their engagements to him. Both are exposed to his wrath; both on grounds of opposition to him—but each of the classes according to the manner and aggravations of its manifestation of that opposition to his authority; both are called to repentance, are threatened with judgment in case of continued disobedience, and are commanded to acknowledge the Mediator as their sovereign Lord, by renouncing severally their wicked constitutions, framing each a new civil organization, according to his law, and swearing allegiance to him.

Nations that have not yet heard the gospel, are not guiltless for not Covenanting. These are regulated in part by the light of nature. Of the law of nature, made known at first to man, but also made known in revelation, they are in various degrees greatly ignorant. Seeing that in that law the exercise is enjoined, if any of these possess so much of the light of nature as may contain a command to engage in it, they will feel themselves in some measure urged to give obedience. In reference to this, as well as to any other matter inculcated upon them, their consciences will either approve or condemn them. None of these, however have adequate ideas of the Saviour; all of them are under the dominion of satan; and for neglecting this duty, as well as for their disregard of various requirements of the law besides, they will be dealt with according to the arrangements of Him who ruleth over all. Their sin, indeed, not being committed under gospel light, is not so aggravated as that of others; but is still displeasing in the sight of God. When the gospel is sent to them, the statutes that enjoin the service will exhibit to them their obligations; and power from on high will urge many to obey. They, even they that dwell in heathen nations, shall in the day of spiritual illumination be enabled to confess to God; and many in the times of reviving that shall yet come forth from the presence of the Lord, will thus be delivered from the wrath to be poured out on the heathen that know not, nor call upon his name. Should not the state of those who are perishing for lack of knowledge, move to sympathy for them those who know the obligations on men of the service of avouching God to be their God, and the sin and danger in which all who do not perform this are involved?

All are commanded, and believers are encouraged to unite in various capacities in Covenanting. For some purposes, men may unite in this, though they be in different ecclesiastical communions. Scripture warrants for the service do not recognise the position of any section of the visible Church as absolutely perfect; but refer to duty to be performed by the people of God individually and socially. A Section of the visible Church Covenants because the Church of God, in her organised capacity, is called to do so. The Church of God, in a national capacity, Covenants because it is the duty of men in their civil relations to acknowledge Him. A Church Covenants, believing that she sees the truth in part, and is disposed to accede to it. So does a nation. Were it necessary, in order to the Church exercising the rights conferred upon her by her Head, that her outward state should be fashioned by men, then her members could not act socially for the glory of God in any other capacity than as standing in a public connection with that communion which, because of human constitution, might arrogate to itself the character of being alone the true Church. But while the outward state of the Church of God, in so far as that corresponds with his will, is from his hand alone, and is therefore infinitely more sacred than the work of any creature; and while there are certain things that cannot be performed by believers socially except as members of the Church in her constituted capacity; still, owing to the imperfections of men, some things that might be done by her members in any capacity, cannot be performed by them so efficiently in any distinct ecclesiastical standing as otherwise; and Covenanting, for some purposes, seems to be one of these. Neither is any Church nor nation perfect. Neither can accomplish all the good they might intend. They find that to do good is incumbent upon them, but that in some cases they cannot, by themselves, accomplish their design so efficiently as they would in union with others, who, seeking to promote the glory of God, contemplate the same end. They know that certain parts of duty, such as communicating in receiving Baptism or the Lord's Supper, can be performed only in a strictly ecclesiastical capacity, but that others can be done either by individual efforts of the members of the Church, or by communities of Christians associated in church fellowship, or on a more general principle. Hence, by engaging in Covenanting in the more general capacity in which those who hold the truth can associate, they do not disregard the Church as a constituted body called to duty in her organised condition, but endeavour to perform some duties which may be done by them in a variety of relations, but which may be best performed by many in a collective state. To the anticipation, though not to the loss, of a part of the argument contained in the succeeding chapter, two or three illustrations may be given of the principle here stated. And first, it may be remarked that general assemblies called not necessarily either by civil or ecclesiastical authority, but by general consent, for the purpose of arriving at unanimity of sentiment regarding the doctrines of Scripture, may be formed in the exercise of Covenanting. It is a ground of humility to each Section of the visible Church that every other, in some things, differs from it. Deliberation among deputations from all of these, in order that they may be of one mind, is therefore greatly to be desired, if means of arriving at harmony of sentiment be afforded in an assembly where truth is discussed in a becoming manner. To attend to what may be stated there for an important end, and to weigh it, is a duty. To state and maintain truth there is obligatory, and to promise and vow to do so, in certain circumstances, would be not merely allowable, but incumbent. Thus, those who are not altogether of one mind may meet to implore Divine illumination, in order to the investigation of truth, for the advancement of true religion; and together to vow and swear, individually or collectively, to endeavour faithfully to attain the object of their meeting, that the Churches may be united, not merely in affection, but in opinion. The sentiment is not new. It was acted on to effect in a memorable period of the history of the Church in Britain. Were there more of the spirit of Christ poured down on the Churches, it might be reduced to practice again. Secondly, it is presumed that Bible Societies should engage in Covenanting. To circulate the pure word of life, unaccompanied by the traditions of men, is among the noblest objects of Christian philanthropy. Collectively, Christians can give diffusion to it with an efficiency vastly beyond the sum of all their insulated efforts. As to the end, all such are agreed. That it is a duty, they are satisfied. As to the means, there can be but little if any variety of opinion that can greatly perplex; and as to the manner, information abundant and easily explicable is found in the Scriptures. If the duty of Covenanting is obligatory on an individual, on a church, or on a nation, it is incumbent on the members of a Bible Society in their associate capacity. "The Lord gave the word; great was the company (that is, army, and therefore sworn,) of those that published it."[223] And it is practicable. Prayer for success to the endeavours made, is habitually offered; and the praises of God are also celebrated on occasions when the objects of such a society are attended to and promoted. In order to carry into effect their design, the members come under mutual obligations to one another. Why should they not jointly come under explicitly avowed obligations to God? It is not enough that in their secret vows these engage to promote the spread of the word, as well as all other interests of the kingdom of Christ. Why should not He, whose are the silver and the gold,—whose are the hearts of those called to the high duty of giving the word diffusion,—yea, whose is that precious word itself,—why should not he be acknowledged by all of them in vowing and swearing to Him, that they shall use faithfully the means of attaining the high end contemplated by them, which he has put into their hands to be employed for him? How have not the efforts of these societies been accompanied by this method of recognising the Author of inspiration? How have not the Churches of Christ gone into this exercise, as called to feel and acknowledge the vast solemnity of their endeavours? How have the contributions of the faithful, for this end, been merely offered to men, but not vowed openly to God? Even the contributions of the Macedonian Churches, given for the poor saints at Jerusalem, were offered in this manner.[224] How have their prayers—moving heaven to pour down the Spirit to accompany the reading of the word, not been accompanied by the vow or oath to the Most High God, binding themselves to bestow with their hand the means of sending it that are or that may be in their power, and to continue to beseech Him for his blessing, until he cause the knowledge of His glory to cover the earth as the waters cover the sea?

Would that we could add as an additional illustration a reference to all existing Missionary Societies, supported even by those who belong to the true Church of Christ; and that grounds identical with those which separate those Sections as ecclesiastical bodies from one another, did not exist to make it unwarrantable for them to associate in such a general missionary enterprise as has sometimes heretofore been conducted. It is not competent to the design of the reference that is here made to this subject, to show in detail how different Sections of the visible Church appear not to be justified in supporting in common missions directed by missionaries holding some scriptural views of various denominations, without concurring in their sentiments on church government and other matters. Suffice it to remark, that differences in regard to these things, are by no means unimportant. The principle adopted in the constitution of the most influential of such societies, that the peculiar views of no given sect, but the evangelical sentiments entertained by all, should be inculcated, however, is perhaps best fitted to promote the ends of an institution calling into operation such a variety of missionaries as it employs. Yet it provides not for diffusing the whole truth. It may perhaps be unnecessary here to say, that it is the desire that such an institution should be improved and become more and more efficient, which has led to make the foregoing reference to it. The end of its praiseworthy projectors and supporters should command the admiration of all; the piety and devotedness of its missionaries have attained for them in the hearts of true Christians an enduring place; and the success of its endeavours, by the blessing of God, due not to its imperfections but to its excellencies, leads to the hope that it and others may come to possess a character in all things unobjectionable. It is not beyond the reach of hope that these societies may, by changes occurring in the views of their members, come to possess each a constitution becoming increasingly more perfect; and that their improvement in all things, and their influence for good may greatly increase, must be the cordial wish and prayer of all who are right-hearted. Missionary Societies connected with given churches are not exposed to the same kind of objection as that applicable to the others. Though each Section of the Church may not acquiesce in the means employed by any other, they may view those of every other as conscientiously, though not unobjectionably, giving diffusion to the views of the truth which those entertain. And what is wanting in such is principally the rectification of their views: their endeavours are harmonious and consistent. But to proceed. Were Missionary Societies, contemplating the exalted end of evangelising the heathen, to employ warranted means for accomplishing their purpose, they, as well as other societies, ought by Covenanting to engage to the use of these. Such societies would present each a decided community of Christians banded together for a purpose worthy the most sacred devotedness of all the noble energies of man. Will not the people of God yet come forward to send the glad tidings of salvation to the ends of the earth, by not merely promising to one another and praying to the Lord, but in Covenanting with Him, swearing by his name? What prosperity might be expected to accompany missions, were such a course to be followed? How can the utmost success be expected to follow a partial use of the means of Divine grace? God will not fully mark with his blessing a system of means which is defective. All the institutions of religion ought to be acknowledged. Covenanting with Him will draw down His blessing on missionary institutions, because it is, not meritorious, but sanctioned by his authority. And it may not be too much to affirm, that the prosperity of these will be in some measure proportionate to the spirit of that exercise that may be infused into them. How is so much justly expected from the prayers of saints on behalf of missions, and apparently so little from solemn Covenant engagements that might be made at least once, or occasionally, to carry them into effect? Do not men do but a part of their duty when they promise to one another, but do not Covenant with God? Is it not He who in His word unfolded the missionary chart, and by His own finger pointed out where they should be sent; who told that nations should be born at once; and the isles should wait for his law; and who made known, that out of Zion should go forth that law? "He established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children; that the generation to come might know them, even the children which should be born, who should arise and declare them to their children."[225] And as to his people Israel, engaged by Covenant to obey him, he thus spake: He says to his servants, Covenanted to his service, "Praise ye the Lord. Praise, O ye servants of the Lord; praise the name of the Lord. Blessed be the name of the Lord, from this time forth and for evermore. From the rising of the sun, unto the going down of the same, the Lord's name is to be praised."[226] An elegant and powerful writer, in a work on Missions, wherein, among other important collateral duties, entire consecration to the missionary enterprise is urged by the highest motives, remarks regarding the work in reference to Missions, that would seem to have been allotted to the Christian communities in Britain,—"But Christianity had marked the island for its own. And although its lofty purposes are yet far from being worked out on us, from that eventful moment to the present, the various parts of the social system have been rising together."[227] And in responding to this, may it not be asked, Has there not been, on the part of the Churches in these lands and elsewhere, as to kindred objects of Christian exertion, especially to the missionary enterprise, an injurious want of solemn Covenant devotedness? Could resolutions to prosecute this be embodied so well as in a solemn Covenant engagement with God? In this manner might there not be made arrangements regarding missions, more solemn than has heretofore been attempted? To many causes may the comparative smallness of success that has attended these be attributed. But it is little less than certain, that it is on account of the want of that resolute heroic Christian spirit which Covenanting calls forth and embraces, that our missionaries are not even now diffused over all the earth, and our nation is not, by a reflex hallowed influence, throughout all its extent, as the garden of the Lord.

Hence, in conclusion,

None may be excused for not engaging in Covenanting. Those who perform the duty in secret, are called to discharge it on some occasions in public. To vow in secret, is but partially to do duty. Secret prayer is not a sufficient substitute for that which is public. The doing of duty to our neighbour and to ourselves, cannot be reckoned as the fulfilment of our obligations to God. And vowing to Him in an individual capacity, will not be accepted for vowing and swearing to Him in a public associate character. Again, those who vow neither in secret nor in public, are called to do both. Is it urged, that it is a dreadful thing by the vow or oath to come under obligations that might not be fulfilled? It is answered, Is it a fearful thing to do what God commands? What ought to be vowed ought to be fulfilled, whether vowed or not; and if duty be vowed falsely, or not vowed at all, sin is committed. Is it not a dreadful thing, by refusing to do this duty, to rebel against Him who said, "Vow and pay unto the Lord your God?" He is guilty and degraded who breaks an oath; but low indeed is the moral state of him who, lest he should not perform his obligation, refuses to swear. And how wretched is the condition of those who will neither vow nor swear, lest they might, as they certainly would, be thereby bound to duty! The swearing of an oath is a solemn act. To disregard it, whether by refusing to take it when called to it, or by not performing it when lawfully taken, is highly criminal and dangerous. The doom of the impenitent and Covenant breaker is awful; but those who do not, in one way or other, truly vow to God, have no hope. Refraining from vowing to him, man sustains a character no higher than the wicked who restrain prayer before God. It is not the right of any one, according to his pleasure, to abstain from entering into Covenant with God. It is a duty to obey God's law; Covenanting is one of the duties of that law; it is therefore a duty to engage in its performance. No man has a right to refuse to do so. It is our duty to serve God. It is our duty to promise to serve him. In certain cases, it is our duty to vow and swear to serve him. What it is our duty to do, it is our duty to engage by Covenant with Him to do. If men neither serve God nor vow to serve him, they are chargeable with two classes of sins;—that of disregarding the duty of Covenanting with God,—and that of refusing to perform duties, one of which is the performance of that exercise. If men vow to serve God, but do it not, they greatly sin; being chargeable with an omission of duty, in one case at least, they have rebelled. If they do not vow to serve God, whatever may be the nature of their obedience, that, by being deficient as to Covenanting, is imperfect. To hope to be more safe from condemnation by not vowing than by vowing, is to cherish a love to sin, and to betray the workings of a heart which regards not how God may be dishonoured, provided the sinner can escape with impunity. They who vow and swear falsely, or who perform not their oath, are exposed to an appalling curse; but dreadful also is the condemnation that hangs over those who vow not, because they do not desire to pay. All who love the Lord, desire to show to the utmost that they delight to honour him. In order to direct and encourage them to do so, he has vouchsafed the institutions of his house; and among them, the exercise of Covenanting, as enjoined on all by his high authority, and engaging the observance of his people, stands acknowledged an Ordinance of God.

FOOTNOTES:

[171] Ps. cxi. 9.

[172] Ps. xcv. 3, 6, 7.