from a covenant with God, therefore, when it
is enjoined, the duty of Covenanting with him in a formal manner, is
enjoined. Every command that sanctions it, sanctions every exercise of
Covenanting in which it is used. When the oath is commanded, Covenanting
with God concerning things civil is commanded. When the oath is
commanded, Covenanting with God concerning things religious is
inculcated by his authority. Yea, the exercise concerning things both
civil and religious, in such a case, is enjoined. Lawful oaths between
nations, or between a people and their sovereign, bind all parties, not
merely to one another, but also in solemn engagement to the Most High.
Oaths taken in courts of judicature, civil or religious, and the
marriage oath, bind the parties in like manner. The vows made on
entering into church fellowship, which include an oath, and the explicit
oaths which, in different ages of the Church, have been sworn in such a
case, as well as the vows or oaths made by a minister at his ordination,
or by a parent receiving baptism for his child, or by believers at the
Lord's table, do, in each case, confirm a covenant with God. And oaths
are sworn, ratifying covenants with God, made either in secret, or in a
public, social manner. When the oath is enjoined, Covenanting is
enjoined,--not merely concerning some duties, but in reference to
all,--concerning not merely things civil, but also things
religious,--concerning not merely the less, but also the
greater,--regarding not only apart, but the whole,--regarding not merely
some things important, but all that is so,--yea, in reference to every
possible case, the exercise is enjoined.

The duty of swearing the oath has not been abrogated, and therefore
that of Covenanting is of perpetual obligation. With comparatively few
exceptions, it is generally admitted that the use of the oath is lawful
in things civil; and on the grounds on which this rests, it must be
concluded that swearing is obligatory in those also that are religious.
The Lord himself, in an extraordinary manner, called Abraham once and
again, formally to enter into Covenant with him, and accordingly to
swear; but after the resurrection--the dawn of the present
dispensation--the Redeemer addressed Peter in terms warranting him to
reply in the use of the oath--"Lord, thou knowest all things; thou
knowest that I love thee."[206] In His instructions, He did not condemn
the use of the oath on every occasion. He s