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 law-. giver, 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.23 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

23 Ezek. xxxvii. 22.

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. 66 My servant David shall be their prince for ever."24 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 24 Ezek. xxxvii. 25.

precept-forbidding all respect to other gods before God, implies, that He, before whom all things are manifest, claims not merely the mis-directed 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.25 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 25 Jos. xxiv. 14-23.

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,

66

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 ?"26 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."27

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 (n), 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 27 Ps. xxii. 23-25.

26 1 Cor. x. 31.