covenant between the juror and Him by whom he swears; but, contemplated in the latter, stands forth as one made with God, through the instrumentality of his servants. The oath is sworn to himself; but He, and those whom he hath vested with office, will demand the fulfilment of it. When the oath usually represented as promissory is sworn, a covenant with God is thereby made. When such an oath is sworn to confirm a vow to God, made not before men, most manifestly a covenant with Him is constituted; but no less is a covenant with Him entered into when such an oath is given to men. By this species of oath is generally understood that which is used in reference to obligation to be fulfilled in the more or less distant future. It has been shown, that even the oath given to confirm an assertion, belongs to this class. Accordingly, all kinds of oaths are generally promissory. But while both species may not be implemented in some cases till the far distant future, some of an assertory nature may be performed at the time when they are sworn. Evidence has been given, that the latter kind of oaths, viewed as promissory, brings under an engagement to God. That both do so, even when taken by men, moreover farther appears. A vow is essentially a promise made to God, but to none other; and the fulfilment of the vow is required, at least in virtue of the making of it.[45] But not less does God require what is promised to another by oath, than what is vowed to himself. The vow binds the soul with a bond which cannot be else than the bond of a covenant with God; but that bond also which is made by swearing an oath to bind the soul being spoken of in the same manner as the bond made by the vow, cannot be another than the bond of a covenant with him.[46] God is properly a party to the covenant made in vowing to Him. When an oath is sworn at the desire of men, they are a party to the covenant that is entered into by him who swears; but God is party to a covenant that is also thereby made; and when the oath is sworn in secret to God, He alone is a party to the covenant into which the juror enters. In all the cases God is a party to a covenant to which he who swears is the other. Again, though Christ forbade unlawful swearing, yet when he says, "Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform _unto the Lord_ thine oaths: but I say unto you, Swear not at all,"[47] he does not teach that the oath, when properly sworn, is not to be performed to God, but rather intimates, that when He is properly appealed to in swearing, he is thereby contemplated as having addressed to him a solemn promise or vow, the fulfilment of which he will demand. A severe penalty followed the non-payment of the vow,[48] and the punishment due to the non-performance of an oath sworn, even to men, is represented as incurred by failing to fulfil a covenant obligation to God himself. The