ART. V. The Swearing of allegiance to Christ, a Scriptural and rea

sonable service.

"Unto me every knee shall bow, every tongue shall swear."-Isaiah xlv. 23.

As allegiance is the great duty of subjects to their sovereign, so to that duty no loyal subject will hesitate to pledge himself; and, when called upon by competent authority, he will be ready to confirm it with all the formality of a solemn oath. The same decided expression of fealty may certainly be expected from the dutiful subjects of the King of Zion. This their relation to him most obviously demands, and their gracious Sovereign frequently requires and expects.

Such is the express assertion of the words prefixed to the present essay. That they are the language of Christ, both their matter and connexion plainly prove, even though they had not been quoted in application to him once and again by the apostle Paul. (Rom. xiv. 11. Phil. ii. 9, 10.) After exposing, in the preceding context, the folly of idolaters, who, "set up" as the object of their worship "a graven image, and pray unto a god that cannot save," he makes offer of himself as the only and almighty Saviour of a lost world, and invites all the ends of the earth to "look unto him and be saved." This invitation he declares shall not be given in vain, for he looks forward to future ages, and, in the spirit of prophecy he predicts, and seals the prediction with his own oath, that he should yet be generally acknowledged in the world, and that the most solemn attestations of their faith in him, and submission to him, would be given by the sons of men. "I have sworn by myself," says he, "the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear."

This prediction shall in one sense be fulfilled in that day when all shall bow, either in willing submission or forced subjection, before his judg ment-seat. Accordingly, it is quoted in proof of this by the apostle in the passages referred to above; and, in the next verse, allusion is made to the subjugation under him of his implacable foes. But the principal accomplishment of the prediction is in the voluntary submission of men to the sceptre of his grace, and their pledges of allegiance to him as his willing subjects. Hence the oath of allegiance, which they are represented as swearing, is a formal profession of faith in him. "Surely in the Lord have I righteousness and strength."*

What the Most High has pledged his solemn oath that his people shall practise, it is plainly their duty to perform. What shall be the distinguishing characteristic of the church in her best days, is obviously competent to her in every period of her history. Especially what is promised in reference to ages yet to come, can never have passed away as a peculiarity of a former dispensation. Has the Lord then asserted, and confirmed the assertion by his oath, that in the New Testament times, and particularly in that portion of the present dispensation when it shall have attained its highest state of perfection, commonly called the latter days, his subjects shall not only be numerous, but most decided, shall not only make express declarations of their faith in him and adherence to him, but shall confirm these by solemn oath; then are we warranted to draw thence the obvious doctrinal proposition, 'That the formal swearing of allegiance to the great King of Zion is a duty incumbent upon his subjects, and to be practised in present times.' This proposition we shall briefly illustrate and defend. Before, however, entering directly upon the argument, we request the reader's attention to the following introductory observations:

1. It is the duty of the subjects of our Lord Jesus Christ publicly to

The first clause of v. 24, appears plainly to be the form of the oath prescribed. See this fully established by Hervey in his Aspasio Vindicated, p. 68 and 69.

own their relation to him, and promise subjection to his authority. This proposition we presume will be questioned by few, and therefore we need spend no time in proving it. As no man can be a Christian without being a subject of Christ, so none can be an honest subject of his government without openly avowing it. This is the more necessary, as none of his subjects were, like those of other sovereigns, born such. They are all originally the slaves of sin and Satan, and become his servants by a change of masters, that change, therefore, it becomes them openly to declare. Hence profession of him and devotement to him are represented as occupying so prominent a place in Christian duty, and as natively flowing from a believing interest in him. "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.”

As this profession is required to entitle an individual to the name of a Christian, so, without it, no church can possibly exist. What is a visible church but a number of persons connected together by a joint profession-of their faith in Christ and obedience to his authority? Churches vary, indeed, in the degree of formality which they are in the habit of giving to this profession; some contenting themselves with a very general and verbal statement of their faith; others embodying it in a formal and printed document, called a confession, or creed, to which every candidate is required to give his public and solemn accession; others requiring of every communicant the formal subscription of a written covenant, in which adherence to the substance of the church's profession is also accompanied with an express personal devotement to God;* but no church, either in former or later times, ever existed, or could exist, without some such acknowledgment as the formal ground of their association, and bond of their union. Thou hast arouched the Lord to be thy God," &c., is therefore predicated of ancient Israel; his people are always spoken of as united to him in a similar public manner; and in the language of mutual devotement is the relation between them represented as formed; "I will say, 'It is my people,' and they shall say, 'The Lord is my God.'"

2. It is frequently the duty of the subjects of Christ to express their allegiance to him in a very explicit and formal manner. The formal swearing of allegiance to a sovereign is not indeed the duty of every day. The repeated exaction of such a pledge from the same individuals, without some important change of circumstances, must by lessening the solemnity of the transaction, defeat the end which it is intended to serve. It is seldom, indeed, imposed at all upon the great body of the subjects, whose simple submission to authority, and discharge of the duties of their station, is accepted as equivalent to their acknowledgment of the existing government. But circumstances not unfrequently occur which require them to come forward and testify their adherence to it in a much more explicit manner. At the formation, for example of the constitution of a country, nothing is more common than to ratify it by an oath, When subjects take up arms in their sovereign's defence, they give a similar pledge of fidelity to his standard; or when a spirit of disaffection has spread, and hostile factions have invaded the prerogatives of his throne, nothing can be a more efficient means of separating between the disaffected and the loyal. Such a solemn declaration of fidelity is always required of persons placed in responsible situations; and, in such circumstances as we have supposed, is often, with great propriety, applied as a test to the subjects at large.

And do not similar circumstances call for similar explicitness in the avouchment of the allegiance of the subjects of Christ? Formal vows

In the Scottish Church of Rotterdam every communicant is required, on admission, to give explicit answers to a formula of questions, embodying, in addition to an assertion of the great doctrines of the gospel, a formal personal covenant with God; and subscribe the same in the books of session, upon which an extract is given him for his future use. The formula originally used was the National Covenant or Confession of Scotland. See Steven's History of the Scottish Church of Rotterdam, p. 178, 9.

are, indeed, always required of such as are invested with office in the church; and when it is recollected that all were originally rebels, may not circumstances warrant the application of a similar test to the members of the church at large? At the formation of a church, for instance, or on occasion of her re-establishment, can any exercise be more seasonable, or more calculated to cement the spiritual fabric? When the progress of error and defection have shaken the fidelity of many, what can be more calculated to unite and strengthen the adherence of the rest? And when the "enemy comes in like a flood," what can be a more effectual means of "lifting up a standard against him?"

Upon this obvious dictate of common sense, therefore, have the subjects of Christ often acted; and when circumstanced as above, they have come cheerfully forward with explicit declarations of adherence to their Master; and by vowing, and swearing, and subscribing with the hand, have given all possible pledges of their sincerity. In this way, did Israel solemnly accept and ratify the ecclesiastical constitution which they re ceived from God at Horeb; (Exod. xix. 7-8; xxiv. 3-8.) and their future returns to it, after repeated defections, were signalized by the renovation of the same solemn pledge. (Deut. xxix. 10—15. Josh. xxiv. 1-28. 2 Chron. xv. 12-14; xxiii. 16; xxix. 10; xxxiv. 29-33. Ez. x. 3-5. Nehem. ix. 38; x. 1-39.) By such explicit self-devotement to God was a distinction drawn between the faithful and the faithless, in times of general apostacy; (Josh. xxiv. 14-28. 2 Chron. xv. 13. Ez. x. 1-5. Nehem. ix. 1-2.) nor shall it fail to distinguish that restoration to which we still look forward; for it was not only their return from Babylon that is contemplated, but another and greater deliverance, in that interesting prediction, "Then shall the children of Israel return; they and the children of Judah together; going and weeping; they shall ask the way to Zion, with their faces thitherward, saying, Come and let us join ourselves unto the Lord in a perpetual covenant, that shall not be forgotten. (Jer. 1. 3—4.)

What nature itself dictated to Israel, as a most dutiful and efficient mode of confirming their fidelity to their divine Master, it was surely to be expected, would be imitated by their brethren of the Gentiles, when they were incorporated into the same spiritual kingdom, and rallied around the same sacred standard. The church under the present dispensation, is the same substantially as under the old; and as similar circumstances must necessarily occur to try the fidelity of its members, an avouchment of it no less explicit is in such circumstances to be looked for. When, therefore, a general defection among the immediate followers of our Lord gave him occasion to test the sincerity of the rest, Peter, in the name of himself and his brethren, made this solemn avouchment, "Lord, to whom shall we go! Thou hast the words of eternal life; and we believe, and are sure, that thou art that Christ, the Son of the living God." (John vi. 69.) The same apostle, after he himself had failed in his fidelity to his Master, renews his declaration of attachment to him with a similar appeal to his omniscience, "Lord, thou knowest all things, thou knowest that I love thee." (John xxi. 17.) Paul hesitates not with all the solemnity of an oath, or what is equivalent to it, to declare his faith in the great leading doctrine of justification by imputed righteousness, at a time when it was questioned and undermined; "Yea doubtless, and I count all things but loss,-that I may be found in Christ, not having on mine own righteousness," &c' "God forbid that I should glory, save in the cross of our Lord Jesus Christ." (Phil. iii. 8-9. Gal. vi. 14.) And ecclesiastical history, both ancient and modern, has already borne ample testimony to the fulfilment of that prediction so expressive of the explicitness, and formality of the profession of gospel times. "I will pour water on him that is thirsty, and floods upon the dry ground;-and one shall say, 'I am VOL. XII.

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the Lord's,' and shall call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." (Isaiah xliv. 3-5.).

3. The oath of allegiance given to Christ often requires to be expressed in particular and pointed terms. General pledges of fidelity to a sovereign will seldom serve as a test of loyalty. The very circumstances which call for their administration point out some specific avouchme:.i, which draws the precise line of distinction between the disaffected and the loyal. This, whatever it may be, whether the abjuration of a rival, an acknowledgment of some particular royal prerogative, or an engagement to the performance of some present duty to his sovereign, is entered into the body of the oath which the subject takes, or the address which he sends up to his throne. Similar particularity is required from the subjects of Christ. General professions of faith in him and engagements to him, in such circumstances, go for nothing, can form no line of demarcation between the faithful and the faithless. The assertion of some particular truth or truths which are presently contested, an engagement to some particular duty or duties which have been or are in danger of being neglected, can alone serve such a purpose. Accordingly, in this oath of alle giance here put into the mouths of New Testament saints, is embodied the assertion of the great leading doctrine of justification by faith in the imputed righteousness of Christ-a doctrine which occupies a prominent place in the system of divine truth, and which has frequently been the test of the genuine friends of the Saviour.

Upon this principle have the sincere followers of Christ always acted. In place of mocking him, and blinding others by vague professions of faith which had no meaning, they have pointed their profession against the varying forms of error and disaffection, and rendered it a plain and decisive test of their present soundness in the faith and fidelity to the cause of their divine Master. The oath of allegiance to him which Israel swore was short, indeed, but it was sufficiently pointed to draw a line of distinction between them and the heathen. "Thou shalt swear, 'the Lord liveth,'" (Jer. iv. 2; comp. ch. v. 2; xii, 16; xvi. 14—15; xxiii. 7—8; xliv. 26.) or, Jehovah is the only living and true God' and even this they were directed to modify when it came to be abused by the ten tribes in their idol worship at Gilgal and Bethaven. (Hos. iv. 15; comp. Amos viii. 14.) So long as a general pledge of adherence to the laws of Moses was sufficiently expressive, it was all that they embodied into the letter of their covenants; but when circumstances called for greater particularity, they added, as in Ezra and Nehemiah's days, clauses pointed against prevailing evils, and express engagements to duties specially called for. (Nehem. x. 30-37.)

The same particularity has distinguished the profession of Christ's faithful adherents in later times. The confession of Peter, to which we formerly referred, was of this specific character, and avowed the great truth then in controversy, "We believe that thou art that Christ." Paul's solemn asseverations are equally precise. They embody that great truth which he was so desirous to establish, which has been in all ages so much disputed, and which is here indeed represented as entering into the very marrow of the allegiance of the Christian. And it is worthy of remark, that not only does church history present us with many similar examples of specific, as well as solemn avouchment of "the present truth," but that the substance of those solemn oaths by which, at the reformation from popery, that remarkable period of separation between the true and false friends of Christ, the allegiance of protestants in various lands was formally given to the truth, was just the avouchment of the same great doctrine which Paul so solemnly attested, and which is here represented as the common form of an oath of allegiance for the subjects of Christ in

gospel times. Thus was then literally fulfilled the statement of the text prefixed, "They shall swear,-Surely in the Lord have I righteousness and strength."

[To be continued.]

ART. VI. Illustrations of Scripture.

Matt. chap. xxvi. verse 26-30. "And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Driak ye all of it: for this is my blood of the New Testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom." Mark chap. xiv. verse 25. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God."

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When celebrating the last passover with his disciples, our Lord told them, as we are informed in the 22d of Luke, that next time he ate and drank with them would be in the kingdom of God, or in an ordinance pertaining to that kingdom, which would supersede the passover. This was the ordinance of the Lord's Supper, which he immediately instituted, and of which he partook with his disciples. In this new ordinance, he gave his disciples an eminent display of his divine and meditorial glory as the king and head of the church, by the setting aside of an ordinance of divine institution which had been long observed; and by establishing another in its room, he afforded them a clear exhibition of the nature and design of his sufferings and death, brought the kingdom of God near to them, unfolded it to their view, and let them see the passover fulfilled as

he had told them.

After the institution of the Lord's Supper, he informed them in the words which form the subject of the present remarks, that the next time he partook of it with them in his Father's kingdom, to which this ordinance belonged, his fellowship with them would be, in many respects Verse 29. "But I say unto you, I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Father's kingdom."

new.

That which Christ here calls his Father's kingdom, is denominated in the parallel passage in the 14th of Mark, 25th verse, "the kingdom of God." A little attention to the words will, we hope, serve to show us, that this kingdom does not mean heaven. First, the meaning cannot be that he would hold no more fellowship with them until he and they met together in heaven, for he held the most delightful fellowship with them again on earth after his resurrection, for the space of forty days, during which period he was employed in confirming their faith, and instructing them in the things pertaining to the kingdom of God. Again, the words. contain a promise that he would again hold communion with them in this very ordinance of the Supper, or that he would again drink with them of this fruit of the vine, viz. this used in the ordinance which he had just instituted. Farther, the words intimate, that the next time that he did celebrate this ordinance with them, their fellowship would be in many respects new, or different from what it was then. But the next time that we read of the disciples celebrating this ordinance, was on earth, after their Lord's ascension, and their can be no doubt that, though deprived of his bodily presence, they enjoyed his gracious and sensible, or