the vow God is invoked as King. "Hearken un to the voice of my cry, my King, and my God: for unto thee will I pray."13 As the swearing of allegiance to an earthly monarch is an act of obedience to law;-as when all the princes and the mighty men, and all the sons, likewise, of King David, submitted themselves, 14-or by oath promised fidelity to Solomon, the king, they performed an act of subjection to his authority; so in vowing or swearing to God there is paid to him a tribute of duty. And, finally, in this service the Lord is obeyed as GOD. The titles of, a master, a lord, a captain, a king, among men, are valid only when held in subjection to the King and Lord of all. The highest supremacy that belongs to creatures is limited, and exercised only by deputation from Him who is over all and blessed for ever. And as the claims of those in power, because armed with His authority, cannot without rebellion against him be set aside; much more, his, without aggravated hostility to him, cannot be disputed. Accordingly, his power and authority- unspeakably gloriousextending immeasurably beyond the province of every creature; his dominion and all-wise determinations, they who invoke his dread name, in vowing to him acknowledge and approve. The refusal of his enemies to call upon him manifests their rebellion. His people avouching him to be their God obey him. It is in compliance with the mandate," Ŏbey my voice, and I will be your God, and ye shall be my people,"15 that men take hold on his covenant, and in commemoration of their act, in terms recording the highest deed of appropriation, with the Psalmist say, "I trusted in thee, O Lord: I said, Thou art my God." 16 Social Covenanting engaged in by the Church 141 Chron. xxix. 24. 3 Ps. v. 2. of God, in an Ecclesiastical capacity, is an act of obedience to his word. That community, in its organization and laws essentially distinct from civil society, one throughout every age, and embracing the saints of every land, as one body, He designates, "My Servant." My Servant." Whatsoever, therefore, is practised by the church in her collective capacity, however denominated, and without rebuke, is performed by her in this character. And hence, whether introduced as "Israel," or "Jacob," or "My People," or as bearing any other honourable epithet, and vowing or swearing to the Lord, she appears under the aspect of a chosen society performing duty; and each promise and prophecy delivered concerning this, as well as each other allowable exercise, assumes the features of a precept, and each performance of it in truth, the marks of a warranted service. And the church, in this, is said to serve God. At Horeb, before the mission of Moses to Egypt, for the deliverance of Israel, the Lord, with regard to the solemnities of Covenanting that were there to occur, said to him, "When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain." 17 Commanding and exhorting to engage in solemn covenant renovation, Hezekiah said to Israel,-" Now be ye not stiff-necked, as your fathers were, but yield yourselves (margin, give the hand) unto the Lord, and enter into his sanctuary, which he hath sanctified for ever; and serve the Lord your God, that the fierceness of his wrath may turn away from you." 18 And not less, than under a former dispensation, is the exercise represented as an act of obedience in New Testament times. There is no reason for maintaining that the apostle enjoined not the exercise of social, but merely that of personal Covenanting, when he thus addressed the Church of God at Rome," I beseech you there18 2 Chron. xxx. 8. 17 Exod. iii. 12. fore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." 19 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.20 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 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 men. things (or rather, among all) he might have the pre-eminence."21 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."22 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 22 Mat. xxiii. 8-10. 21 Col. i. 18. 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. |