The Ordinance of Covenanting Part 1

The Ordinance of Covenanting.

by John Cunningham.

INTRODUCTION.

To ill.u.s.trate the nature and present the claims of an observance so carefully kept by many of the best of our race as religious Covenanting, is an attempt so inviting as to seem not unworthy of the application of the greatest diligence and care, and the most varied and extensive resources of the human mind. What the word of G.o.d unfolds concerning it, is addressed to the most resolute consideration of all, and is capable of engaging the most extensive and prolonged investigation. And yet, though none have found this subject, like all G.o.d's judgments, else than a great deep, still in meditating upon it, the ignorant have been brought to true knowledge, and the wise have increased in wisdom. "The secret of the Lord is with them that fear him; and he will shew them his covenant."[1] Impressions of its importance have universally continued to appear on the heart of man; but with that varied indistinctness which may, and ought to be remedied, those have been marked. In the Scriptures alone, its precise character is drawn. Mutual federal engagements, concerning things religious and civil, whether entered into merely by simple promise, or confirmed by solemn oath, have been made from the highest antiquity to the present. The hostility to some such engagements, and also the proud disregard for their obligations, which have been evinced by some in all ages, demand a most careful examination into their nature and design. And the delightful approval of conscience awarded to right-heartedness in making and fulfilling such of these as were warranted, gives a reason for the careful study of their character, the most pleasing and satisfactory. Furnished with the key of Scripture, approaching the subject, we are enabled to open the mysteries in which ignorance and prejudice had shut it up; and equipped with the armour of light shooting forth its heavenly radiance, in safety to ourselves we a.s.sail the darkness thrown around it, and behold the instant flight of the spirits of error which that darkness contains. Standing alone in beauteous attractions descended from heaven upon it, this service beckons us to approach it, and engages to connect extensive good with a proper attention to its claims. The observance, under various phases, is described in Scripture as an undisputed and indisputable reality. There, its nature and the manner of performing it are defined; its character as a duty, the compa.s.s of its matter, and the obligation entailed by engaging in it are exhibited; the provision made for the continuance of it, its adaptations, sovereign appointment, sanction, and character as a privilege, and powerful motives to engage in it afforded in its signs, are presented; and its history, anterior and prospective, its recommendations found in the practice of the church in gospel times, its advantages, and claims, are distinctly revealed. Along with kindred inst.i.tutions, all claiming an origin essentially Divine, but distinguished from them, it demands a regard at least not less than what they share. Embodying in itself all the others, in some aspects of its character it presents these united in a singular and beauteous whole.

By reason of the light broken by error falling upon it, many who contemplate its features apprehend not the individuality it displays, but, reflecting on each part separately, connect them so as not to be impressed by the object presented in the union of all. Like the distinct objects which make up the entire landscape, when each one is examined by itself, the various religious exercises which enter into this, if each be recognised alone, leave no impression of the whole as it would appear if contemplated at once. Prayer and the offering of praise are universally admitted to be duties of religion. The Scriptures announce a place among these for the exercise of solemn Covenanting. Nay, as including these services and others, though as different from each of them, they give its delineation. To enable those who ponder the scriptural representation of it to answer suitably the Divine demand, "Understandest thou what thou readest?" prayer for heavenly illumination upon it is not merely desirable, but necessary; and by all who have felt its advantages, supplication for this in greater measure will be habitually offered. In order to a proper investigation of the subject, care must be taken to avoid two extremes;--that minute a.n.a.lysis of it that would annihilate the observance itself, by resolving it into its const.i.tuent parts;--and that slight examination of it which would result in an estimate of itself and its elements, alike vague and undefined.

What G.o.d hath joined let not man put asunder. And efforts should be made, and supplications offered, to obtain guidance on this point into all truth. Like a refracting medium which presents disjointed parts--each also deformed, instead of one beauteous image of a resplendent scene, prejudice, on the one hand, instead of displaying the exercise with the fulness and splendour of unmarred truth, has obtruded its ideal misrepresentations of it, alike inconsistent with themselves and with its real character; while, like rapid motion preventing minute discovery, on the other a mere glance bestowed, where careful observation was requisite, insufficient for apprehending the whole as an inviting complex object of research, and much more unfitted to discover the admitted excellence of the duties it includes, has led to an exhibition of it also alike derogatory of the one and the other. There is but one situation where, like Mount Nebo affording to the man of G.o.d a view of the promised land, we can rightly examine it. If on the mount of Divine revelation with the eye of faith, which, like the eye of Moses, with age waxes not dim, we explore it, in its fairest proportions, like the land of Canaan, will we apprehend it; and like that distinguished patriarch, who was destined to enjoy blessings of G.o.d's covenant more valuable by far than a temporal rest, we will attain to extensive spiritual, and, in due time, eternal good.

FOOTNOTES:

[1] Psalm xxv. 14.

CHAPTER I.

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 circ.u.mstances, 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 G.o.d, 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 (or, _Adam_), have transgressed the covenant."[2] 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 G.o.d 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 G.o.d'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.

Sinners redeemed are in covenant with G.o.d. The term _covenant_ designating their relation to him as a people is not figuratively applied to it. Were it so, there should be no ground for admitting the fact of any covenant even among men. True, the term is put to denote the ordinances of the material universe.[3] But to maintain that it is in precisely the same manner used to denominate any mutual relation among moral beings, is to prefer an a.s.sumption manifestly gratuitous, and completely at variance with the obvious truth, that for a race interested in the blessings of the Covenant of Grace, these ordinances after the sin of man were continued.[4] Though it was ordained that men should enter into covenant, the covenant is not like the laws of the lower creation, an absolute appointment taking effect without regard to the resolutions of men. As a.s.suredly as the ordinances of the material heavens and the earth will be conducive to the accomplishment of the ends contemplated by infinite wisdom in their appointment, will the covenant with G.o.d entered into by those accepted of him be made to fulfil its design. But this it will be employed to do in the character of a sovereign arrangement suited not to unintelligent creation, but to the moral agent man. As far above the interference of man as is the government of the external universe, is that designated the covenant, as ordained. But adapted completely to him as a creature exercising volition, and in a state of responsibility, is every such relation in its essential character.

This relation is marked by features which distinguish it from a mere law. The expressions, _to pa.s.s into_, _to enter into_, employed in the one case, are totally inapplicable in the other. The covenant is often represented as forsaken both as a covenant and as a law; but is exhibited as gone into only as a covenant. Men are represented as _joining_ themselves to the Lord in an everlasting covenant. But none are so spoken of in regard to the law. The Lord said unto Abraham, "I will establish my covenant between me and thee,"[5] in terms which refer not to the covenant as if it were exclusively a law. Nor does the Lord promise to make with any a law, though he has given his promise to make with his chosen ones a covenant.

This relation with G.o.d, 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 G.o.d."[6]

Besides having parties,--one essential of a covenant in its proper acceptation, this relation with G.o.d 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 s.h.i.+nes forth the beauty of holiness, and appear those fruits of righteousness which are by Jesus Christ unto the glory and praise of G.o.d. "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."[7] On the part of the believer, his faith and imperfect obedience, though necessary, are not a condition. His t.i.tle 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."[8]

This relation is the Covenant of Grace. It was revealed as G.o.d's covenant. It is that covenant which G.o.d 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 G.o.d 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.

The _term_ is almost wholly confined to Covenanting with G.o.d, and shall be so used. In the ordinary intercourse of men the _practice_ is common: in religion it is essential.

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.

From the definition it follows, that by Covenanting men do make a covenant with G.o.d. The renovation of a covenant is not less a covenant than was the original bond. In Covenanting is given that acquiescence in the conditions of the Covenant of Grace which is an essential of a covenant, and the free offer to enter into it being continued, acceptance in the service is enjoyed. As certainly, therefore, as that called the Covenant of Grace, is in _reality_ a covenant, is every lawful engagement entered into by solemnly Covenanting with G.o.d possessed of the character of a covenant.

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 G.o.d 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 G.o.d united to Christ, and drawing near to G.o.d 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--G.o.d 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 G.o.d 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 const.i.tute 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 t.i.tle 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 G.o.d is required.

In the first, Christ gave that perfect obedience infinitely meritorious, which, along with his sufferings of infinite value, const.i.tuted his work of righteousness. In the Covenant dispensed, all duty is inc.u.mbent on those under it, to be discharged so as to afford not a ground of merit before G.o.d, but at least a testimony to the perfection of his laws. And all duty may be frequently engaged to, and special duties in given circ.u.mstances, as they present themselves, may be made the subject of a solemn covenant promise to G.o.d. 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 circ.u.mstances, a great diversity in their character. Each engagement has its own peculiar features; though each is a.s.sociated with all the others in presenting some aspect of none other Covenant than that of Grace.

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

A covenant with G.o.d 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 G.o.d'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 G.o.d's covenant. It is G.o.d'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 pa.s.s 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 inst.i.tutions to follow in their room. And sinners in every variety of circ.u.mstances have been brought into covenant with G.o.d. When the gospel is preached to the young--unfitted to apprehend for the time being the nature or design of some inst.i.tutions of Divine grace--the Spirit of G.o.d 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 G.o.d, increasing reasons of grat.i.tude 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 G.o.d. 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.

G.o.d'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 G.o.d 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. G.o.d 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 G.o.d. 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 G.o.d 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 G.o.d's Covenant.

Or, when the people of G.o.d may direct their faces to the work of renewing their covenant engagements with him, some who might formerly have been far from G.o.d 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 a.s.sociated by ties indissoluble to his people, and blessed with the covenant heritage of those who fear his name.

Such are not mere suppositions. They are consistent with the ordinary procedure of G.o.d in extending grace to those who wait upon his ordinances, however unworthy they may have been before. They are in harmony with the spirit of the expression _to take hold_ upon the Covenant of G.o.d--which obviously implies, according to the state of those to whom it is applied, one or other of two things:--to engage to the service of the Lord by covenant; or to renew such an engagement; and are warranted by such statements as the exhortation, "Come and let us join ourselves to the Lord in an everlasting covenant, never to be forgotten." Such an address may be made either to the wicked or to the righteous.--To the wicked, that they may, with their whole heart and soul, depart from the evil of their doings, and give themselves to the Lord; to the righteous, that they may so give themselves again; to the wicked, that they may prepare their hearts to seek G.o.d--but not by any effort of their own in a legal spirit, to commend themselves to him, and then to enter into his covenant; and to all, that in a becoming frame of mind they may take hold upon it. Whether or not many are brought to G.o.d in such circ.u.mstances it may not be easy to decide; yet it cannot be affirmed that none in this manner are joined unto him. To engage in the exercise of Covenanting with the hope of being converted, is to act under a misapprehension of its design; but who can say that G.o.d does not, when this is practised, bring to himself? None could have any encouragement to perform the service, were they satisfied that they would not act sincerely in it; but to perform it they are not the less called to make preparation. None can be accepted in the exercise but the covenant children, but the most abundant reasons there are why all should attempt it; and who can tell what G.o.d will do in a season of grace?

In Covenanting, if G.o.d's covenant has been laid hold on before, it is then again solemnly acceded to or renewed. It is the people of G.o.d, not the wicked, who covenant. "Unto the wicked, G.o.d saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?"[9] 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 G.o.d, 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 G.o.d do make, when in any circ.u.mstances they draw near to him to consecrate themselves and all that concerns them to his service.

THE VOW.

A vow falls to be considered in connection with the subject of Covenanting.

"A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness. It is not to be made to any creature, but to G.o.d alone; and that it may be accepted, it is to be made voluntarily, out of faith and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want; whereby we more strictly bind ourselves to necessary duties, or to other things, so far and so long as they may fitly conduce thereunto."[10]

A vow is made to G.o.d alone. In various pa.s.sages of Scripture, it is said explicitly to be made to the Lord. David "vowed unto the mighty G.o.d of Jacob."[11] "Israel vowed a vow unto the Lord."[12] In others it is manifest from the connection that the vow was made to the Lord. "Jacob vowed a vow, saying, If G.o.d will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my G.o.d: and this stone, which I have set for a pillar, shall be G.o.d's house: and of all that thou shalt give me, I will surely give the tenth unto thee."[13] Hannah addressed him to whom she vowed, "O Lord of Hosts."[14] In only one pa.s.sage of Scripture are any represented as vowing to another than G.o.d himself,[15] but there the judgments of G.o.d are threatened on them--vowing vows to the queen of heaven, as guilty of idolatry. And even some who had been idolaters, so soon as they were taught the claims of Jehovah upon their obedience, made vows unto him.[16]

A vow is a solemn promise to G.o.d. It is explicitly described as such.

"That which is gone out of thy lips thou shalt keep and perform: even a free-will-offering, according as thou hast vowed unto the Lord thy G.o.d, which thou hast promised with thy mouth."[17] It is of the like nature with a promissory oath. "If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth."[18] And from the fact that vows, by sacrifice and thanksgiving and otherwise, were paid to the Lord, this appears. "O Judah, keep thy solemn feasts, perform thy vows."[19] "So will I sing praise unto thy name forever, that I may daily perform my vows."[20]

A vow is to be made voluntarily. The verb (???) translated _to vow_, in its literal acceptation means to beat out grain from the sheaf on the thras.h.i.+ng-floor: hence, as the corn is thus scattered, it came to signify to scatter, or to be liberal; and thence, finally, to offer willingly and freely. The noun (???) accordingly is put to denote the act of offering, or of making a promise, to G.o.d, and also what in this is spontaneously offered or promised. Moreover, in a pa.s.sage formerly quoted, it is described as a free-will-offering. The vow is sometimes made in a spontaneous effusion of grat.i.tude. Thus David sware unto the Lord, and vowed unto the mighty G.o.d of Jacob, after the Lord had given him rest round about from all his enemies.[21] Often it is made in order to obtain some benefit. "I will go into thy house with burnt-offerings; I will pay thee my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble."[22] And like that of Jacob at Bethel, who was overpowered with the vision of the ladder, and desirous of obtaining the promise there made to him, a vow may not unfrequently proceed from both grat.i.tude and hope.

A vow must not be inconsistent with the requirements of the Divine law.

What the Lord hath forbidden, he will not accept. "Cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing."[23] To promise to him what is beyond our power, is to mock him. Some vows of females and children were not accepted, because such interfered with services due by them to their families, over which, in things lawful, their husbands and fathers had supreme power.

A vow is never made but in the exercise of Covenanting. The vow which Jacob vowed at Bethel was made upon the reception of G.o.d's gracious covenant promise there tendered to him. Again, "Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities."[24] In this manner at Hormah, they testified that they agreed to that promise of the Covenant that had been made at Sinai, which is expressed in the words, "Behold, I drive out before thee the Amorite, and the Canaanite, and the Hitt.i.te, and the Perizzite, and the Hivite, and the Jebusite,"[25] and thus made a covenant. From the words, "If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond," it may be concluded that either a vow taken, or an oath, binds the soul. That the former binds the soul is most manifest from the language, "Every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her."[26] The bond is a covenant bond, for it is said, "I will cause you to pa.s.s under the rod, and I will bring you into the bond of the covenant."[27] The word (????) for _bond_, in the later prophet is a co-derivate with that (???) for _bond_, used by Moses, and has the same import.

THE OATH.

The OATH also claims consideration as related to Covenanting.

"A lawful oath is a part of religious wors.h.i.+p, wherein, upon just occasion, the person swearing solemnly calleth G.o.d to witness what he a.s.serteth or promiseth; and to judge him according to the truth or falsehood of what he sweareth. The name of G.o.d only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence: therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred."[28]

To SWEAR is to give or use an oath. "The men said unto her, we will be blameless of this thine oath which thou hast made us swear."[29] "I will perform the oath which I sware unto Abraham."[30] And to make, or to enter into an oath, being the same as to give it, each of these is also to swear.