[337] Lev. xxvii. 28, 29.

[338] Jer. xi. 3, 4; see also v. 10-12; Deut. xxix. 18-21; Jer. x.x.xiv.

18-20; Ezek. xvii. 18, 19.

[339] Rom. i. 31, 32.

[340] Ps. lxi. 8.

[341] Ps. cxvi. 14.

[342] Ps. cxix. 106.

[343] Jer. ii. 2, 3, 20.

[344] Ps. lxvi. 6.

[345] Heb. iii. 2, 6.

[346] Gen. xxi. 23.

[347] Exod. xiii. 19.

[348] Jos. ix. 15, and 2 Sam. xxi. 1, 2.

[349] Deut. v. 2, 3.

[350] Some of these are, Ps. xlvii. 9; Is. xiii. 16; Luke i. 72-74; Gal.

iii. 7.

[351] Hos. xii. 4.

[352] Acts iii. 25.

[353] Exod. xv. 2.

[354] Ps. cxvi. 16-18.

[355] Gen. xv. 8-12, 17, 18.

[356] Neh. ix. 7, 8.

[357] Gen. xvii. 9.

[358] Jer. xi. 10, 11.

[359] Deut. x.x.xi. 16, 17.

[360] Ezek. xvii. 18, 19.

[361] Is. xxiv. 5, 6.

[362] 2 Cor. vi. 17, 18.

[363] As one of many pa.s.sages which show this, see Jer. iv. 12.

[364] Ps. lvi. 12.

CHAPTER VI.

COVENANTING PROVIDED FOR IN THE EVERLASTING COVENANT.

The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to G.o.d's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see the claims of that law which cannot be abrogated, put forth along with manifestations of sovereign good-will to men. Had G.o.d dealt with men according to their iniquities, that law which, in the first of men, they had violated, would have demanded their final punishment; and they, unable, because unwilling to give obedience, and unprovided with the means of deliverance, had fallen to ruin. In order that his mercy might be manifested, the Lord, from the days of eternity, secured to sinners a fitness for duty, to stand as a subst.i.tute for that spiritual strength which they should lose by transgression, and acceptance through a great Mediator, which else had not been enjoyed. On man, in a state of innocence, and also in a state of sin, the duty of Covenanting was enjoined. By reason of sin, strength given to him at first to perform it, was for ever forfeited. But to many, by a wondrous scheme of Divine love, it is given to enjoy, from engaging in it, benefits which cannot be lost.

SECTION I.

In regard to sinners, the exercise was provided for in the Covenant of Redemption.

This was made from the days of eternity. It is described as the "Everlasting Covenant."[365] The phrase cannot mean less than that it extends from eternity to eternity. In adoration of the Lord, made known as a covenant G.o.d, it is said, "from everlasting to everlasting, thou art G.o.d."[366] The Mediator "was set up from everlasting:"[367]--necessarily by entering into covenant. Thus, his "goings forth have been from of old, from everlasting."[368] The covenant is a reality. "I have made a covenant with my chosen, I have sworn unto David my servant.--My mercy will I keep for him for evermore, and my covenant shall stand fast with him."[369] When was the Father's servant covenanted to him, if he stood not engaged to him from eternity?

The conditions and promise of the covenant are recorded. "Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors."[370] And the mutual satisfaction of the Father and Son with the conditions and fulfilment of the covenant, is also revealed.

"The Lord is well pleased for his righteousness' sake; he will magnify the law, and make it honourable."[371] "He shall see of the travail of his soul, and shall be satisfied."

First. In the Covenant of Redemption, Christ, represented all the elect.

Even as the faithful descendants of Abraham were comprehended in the covenant which G.o.d established with him, but in a far higher sense, the elect were included in that which was made with the Redeemer. And as Adam was the representative of the human family, so Christ became the Head of all who should be saved.[372] It was on account of the people who were given to Him that the covenant was made. By an electing decree they were chosen in Him. And the covenant was entered into with him as their legal representative. From eternity, therefore, by a legal, though not an actual union to Christ, they are a covenant people. And even then the blessings of the covenant were provided for them. Till they be joined to Christ, the elect are not ent.i.tled to the blessings provided for them. But still they were contemplated in the covenant. That gave them the privilege of being joined to the Redeemer. G.o.d, the Father, made with Christ, for each of his people, an everlasting covenant. They are therefore bound to Covenant. Do the deeds of our ancestors bind us to enter into covenant? That high deed in this takes precedence. The law of nature imposes the obligation; the forbearance of G.o.d affords opportunities for fulfilling it; the Covenant of Redemption, from which even the forbearance of G.o.d proceeds, leads to the duty by a claim infinitely strong. The elect were all taken into covenant; in their name, the Surety engaged that they would enter into covenant; on their behalf He promised an obedience which none other than himself could give; but he promised also the obedience that they should render--not necessary nor required for fulfilling the conditions of the covenant, but requisite, to show, to the glory of G.o.d, the certainty of the fulfilment of these; and the Father accepted the offer. Covenanting, according to G.o.d's immutable law, is included in the obedience. It is therefore provided for in the covenant. How high then are the motives to the observation of this? It was Covenanted, not by the chosen of G.o.d themselves; not by Abraham, or the Church, or any mere man; yea, not by any creature. Rising above all such transactions engaged in by men, though in accordance with them, the covenant in which it was secured was entered into by the Three-One G.o.d, and ratified by Christ. They who will not perform the duty are none of his. He represented each of his people.

Each is therefore called individually to Covenant. He represented his people in their a.s.sociate capacity as his Church. In that they are called to enter into covenant with G.o.d. He represented them in all their approved social relations. In all these they are bound by his engagement to take hold on G.o.d's covenant.

Secondly. All the promises accepted in Covenanting were made to the Surety in the Covenant of Redemption. In a promise including that of every benefit which those should enjoy through him, a seed was presented to him. The promise of the Spirit, and all His glorious effects through the word, was made not merely to the Church but to Christ himself, and therefore to him in the everlasting covenant. "As for me, this is my covenant with them, saith the Lord; my Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever."[373] To Noah, to Abraham, to Israel under Moses, and to the Church in succeeding ages, the Lord gave the promise that he would establish his covenant with his people.[374] And a promise equivalent to this he made when he engaged to establish his called and chosen, as a holy people to himself.[375] But a promise including each of these was given to Christ. In a pa.s.sage where the very same verb (???, _to establish_,) that occurs in the portions quoted, is employed, it is found. "I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages."[376] And in another, where a verb (???) of a kindred import, but from a different origin, is used, it is recorded.[377] It is the promise of G.o.d that is laid hold on in Covenanting. He commands to draw near to him in the exercise. He has prescribed the matter of vows which he will accept. But in order to give encouragement to perform the duty and fulfil its engagements, he has also made promises of good. To the sinner these could not otherwise come than through Christ. To Him at first they were made, and that for men.

When the saints accept them, they cleave to what comes to them as not standing alone, but interested in the work of the great Surety; and accordingly, as the children of a covenant appointed to sanction, among other practices glorifying to G.o.d, a service by which the once-rebellious should, from age to age, testify, against the sin of refusing the offers of Divine favour, and to the justice of the claims which the Giver of all good has upon the most solemn resolutions to serve him, which men can present as a tribute to his honour.

Thirdly. It is on the ground of the righteousness of Christ, by which he fulfilled the obligations of the everlasting covenant contracted by him, that his people Covenant with G.o.d. From among many pa.s.sages in which this is taught, that may be familiar to every careful reader of the Scriptures, the following may be selected for ill.u.s.tration:--"Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them. And their n.o.bles (n.o.bLE ONE) shall be of themselves, and their GOVERNOR shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the Lord. And ye shall be my people, and I will be your G.o.d."[378] The n.o.bLE ONE here mentioned is Christ. He is also the Governor who should proceed from the midst of Israel. The description given of him is not applicable to any earthly ruler of the house of Jacob. It corresponds to Him alone, who, in other prophecies, is denominated "My servant David,"[379] and in the Psalms is celebrated as "the Governor among the nations."[380] In fulfilling all righteousness, obeying the law of G.o.d, and suffering and dying for his people, and in making intercession for them, he approached unto G.o.d. To that, he was engaged when the prophecy was uttered; he had been so from eternity. To his drawing near and making an approach unto G.o.d, the establishment of the congregation of the Lord before him, His recognition of them as his people, and their acknowledgment of Him as their G.o.d, are manifestly attributed in the pa.s.sage. It was by faith in him, that the saints, in early times, while they offered sacrifice by Covenanting, acknowledged the Lord to be their G.o.d. It was by faith in him, that all to succeed them should in this manner avouch the Lord. He is the way unto the Father. By Him his people have access unto the grace wherein they stand. He drew near to present an acceptable sacrifice; and as a priest, he makes intercession. It is by Him that his people draw near. While they profess their faith in him, it is by Him that they draw nigh in the full a.s.surance of faith.[381] It was by his sufferings and death that the everlasting covenant was ratified. And when he died, the way to all duty and privilege was opened to all who should believe upon him; and the t.i.tle of the saints who had gone before to the enjoyment of the eternal inheritance, and who had Covenanted to accept its blessings, was shown to be secure.

Fourthly. Believers, as a people who would Covenant and fulfil their obligations, were given to the Mediator in the everlasting covenant. As a covenant people, the heathen were given to Him for an inheritance.[382] According to an interpretation of an apostle, He himself says, "Behold, I, and the children whom G.o.d hath given me--."[383] And that such were promised as a people who should discharge the duty of Covenanting, and the other engagements of the covenant, appears from the words, "How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations?

And I said, thou shalt call me, my Father; and shalt not turn away from me."[384] He received also the promise--implying, that a people in serving Him should habitually take hold on him in Covenanting,--"A seed shall serve him; it shall be accounted to the Lord for a generation."[385] These, and corresponding declarations, teach how intimately connected with the gift of a people to the Redeemer was the provision made for the obedience to be claimed and accepted at their hands. They mercifully intimate that one of the reasons for which they were given to him, was that they should obey G.o.d in taking hold of his covenant. It was in the everlasting Covenant that they were promised by the Father, and accepted by the Son. On the condition here specified, they were received. They are, therefore, urged to the duty, in consequence of that infinitely glorious compact; and, by the offer of the Father, the acceptance of the Son, the Covenanted aid of the Spirit, by the bowels of Divine love, to this, and consequently to all its engagements, they are bound.

Finally. The elect were chosen in Christ that, in union to him, they might perform this duty. To all that is included in holiness, these were chosen in him. "According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love."[386] It is in that spiritual union to him, which was secured by their election and the gift of them in the everlasting Covenant, that they discharge every duty.[387] It was because of the sovereign love of G.o.d that his Church was chosen, and united to Christ in the character of his Covenanted Spouse. In consequence of that love, which is manifested even by the infliction of chastis.e.m.e.nt, being branches of Him--the true vine--they are purged that they may bring forth more abundantly those fruits of righteousness, among which stands the act of taking hold on G.o.d's covenant.[388] These fruits include not merely the obedience of the life, but the homage of the heart expressed by the lip. And by the lip, fruit is brought forth when G.o.d's name is called upon in vowing and swearing to him. "By him therefore let us offer the sacrifice of praise to G.o.d continually, that is, the fruit of our lips, giving thanks (confessing) to his name."[389] The elect are chosen "to salvation through sanctification of the Spirit and belief of the truth;"[390] and consequently to Covenanting, as well as every other act in which faith is exercised. By faith they vow and swear; and that is connected with union to Christ. Whatever view of the Spirit's procedure in the day of regeneration may be entertained, union to Christ is then effected, faith is given, and the believer proceeds to endeavour after obedience. Some have maintained that faith precedes union to the Redeemer; others, that union to Him antic.i.p.ates that grace. And, accordingly, though both cla.s.ses maintain that these occur simultaneously, yet they entertain opposite opinions regarding the relative order in which they take place, or what is denominated "the order of nature," in reference to this. If it were necessary to admit that an order of nature is observed here, the latter supposition would seem to have the better claim. But though in many things connected with the believer's progress there is unquestionably an order of nature, perhaps there is no necessity for introducing that idea in reference to this particular case. By maintaining that such an order obtains here, there is manifested a tendency, as if to represent the two things as proceeding like two points in a straight line, which moves in the direction of its length, and so to conceive that one of them must necessarily be first; while, by abandoning the notion of such an order, we might compare the two to two points, both of which are carried by the line moving only in a direction perpendicular to itself, and so conceive that at any instant both would be first. And the latter supposition, indeed, seems to correspond with the circ.u.mstances of the facts. At the same moment that Divine power is put forth in order to conversion, both union to Christ, and the faith which recognises that union, are at once vouchsafed. Then indeed a new life is begun, and the manifestations of life necessarily begin to appear. Lastly, the faith of the believer is exercised by him in resting on Christ as the one foundation laid in Zion; and reposing on him, he habitually takes hold on the Covenant of G.o.d, instead of a refuge of lies--the covenant with death and h.e.l.l, which shall be swept away.[391] It is to the glory of G.o.d that Christ is confessed.[392] It is in union to Christ as the true foundation that this is done.[393] The glory of G.o.d as a strength is spoken of as being founded. "Out of the mouths of babes and sucklings hast thou ordained strength (founded glory)."[394] Where there is Divine power and Majesty, there is glory. "Strength and beauty (glory) are in his sanctuary."[395]

Resting on the one foundation, as a temple to the glory of G.o.d, the Church engaging in the act of confessing Him in Covenanting, and otherwise keeping his Covenant, will therefore realize the promise, "I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory."[396]

SECTION II.

Covenanting, under every dispensation of Divine Grace, was provided for.

In the scheme of Redemption, all the means by which it should be carried into effect were provided. From that proceeded the means of grace adapted to the circ.u.mstances of the Church in every period of history.

From that followed those arrangements that were suited to the Patriarchal, Levitical, and later times; and from that arose all the various dispensations themselves. Exhibitions of Christ, the chief blessing of the Covenant, were common to all of them. Nay, to make these exhibitions, all of them were devised. The world was adapted to man, whether in a state of innocence, or in a state in which he should be invited to return to G.o.d. According to the wondrous plans of Him who foresaw and arranged all things, the world, after trangression, behoved not to be lost, but to be made the scene of events glorifying to G.o.d. To suppose that the earth was formed for the purpose of carrying into effect the plan of salvation is allowable. To imagine that that plan was being carried into effect in Eden, even before the sin of man, is in opposition to the spirit of the declaration that Christ came to call not the righteous, but sinners to repentance--to the truth that the salvation of man, was a salvation from sin, and that the G.o.d of salvation is He who pardoneth iniquity, nay, to the whole tenor of Scripture. To admit, however, that the world was a scene on which man in innocence, throughout whatever period G.o.d might have willed, might have enjoyed good, the wisdom of Him who arranges not, nor commands what may not be fulfilled, requires. But the sentiment that the Covenant of Works secured the continuance of man upon the earth, even after the fall, is not merely gratuitous, but in direct opposition to the consideration that the world was destroyed by the flood on account of the sin of man, and that G.o.d's covenant with Noah secured those outward advantages of which not merely the righteous but the wicked were to partake. It seems inconsistent with the sentiments which we should entertain of the wisdom and other attributes of G.o.d, to suppose that the world was created either for man in a state of innocence exclusively, or for him exclusively in a state of sin. Even facts show that the world was adapted to both. That the facts of providence upon our world, however, which have occurred in consequence of a system of forbearance, which depends on the arrangements of the Covenant of Redemption, and others that show his grace, flow directly from these, is most manifest. The erection and continuance of the Church in the world, directly flow from that covenant. Faith in G.o.d in every age, interests in Christ the surety, and through him in all the blessings of the covenant. Even before some of its signs were given, those to whom it was given to believe upon Him, were taken into covenant. "We say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circ.u.mcision or in uncirc.u.mcision? Not in circ.u.mcision, but in uncirc.u.mcision." And in every age, they who believe are the children of the covenant. In the first ages of the world, we find a righteous Abel, an Enoch who walked with G.o.d, men who had the name of G.o.d called upon them, the sons of G.o.d, and Noah, a preacher of righteousness. And we find that all who, like Abraham, believe in G.o.d, have their faith counted to them for righteousness: "And he received the sign of circ.u.mcision, a seal of the righteousness of the faith which he had, yet being uncirc.u.mcised; that he might be the father of all them that believe, though they be not circ.u.mcised; that righteousness might be imputed unto them also."[397] It was in the acceptance of G.o.d's promise to him of a seed of whom Christ should come, that Abraham believed G.o.d.