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 circumstances 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 God. 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 God. 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 God 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 God 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 God'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 God, 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 God 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 circumcision or in uncircumcision? Not in circumcision, but in
uncircumcision." 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 God, men who had the name of God called upon
them, the sons of God, and Noah, a preacher of righteousness. And we
find that all who, like Abraham, believe in God, have their faith
counted to them for righteousness: "And he received the sign of
circumcision, a seal of the righteousness of the faith which he had, yet
being uncircumcised; that he might be the father of all them that
believe, though they be not circumcised; that righteousness might be
imputed unto them also."[397] It was in the acceptance of God's promise
to him of a seed of whom Christ should come, that Abraham believed God.
It was, therefore, in the exercise of Covenanting. It was as the
representative of a Covenant seed that Abraham was the father of all
them that believe. The Covenant made with Abraham, as the father of the
faithful, endures. "That the blessing of Abraham might come on the
Gentiles through Jesus Christ; that we might receive the promise of the
Spirit through faith. Brethren, I speak after the manner of men; Though,
it be but a man's covenant, yet, if it be confirmed, no man
disannulleth, or addeth thereto."[398] The covenant which God made with
Noah, even as that which he made with Abraham, he designates "My
Covenant." All, therefore, who believe, in whatever time, are interested
in one covenant with God. That was confirmed of God in Christ.[399] Its
ratification by the death of Christ, the testator, was the ratification
of the Covenant of Redemption.[400] The blessings of it are the
blessings of the Covenant of Redemption. That covenant--the Covenant of
Grace--is, therefore, the Covenant of Redemption revealed and dispensed
to man. The latter flows from and was provided by the other; and this
appears also from the fact, that the true Church in the world is
characterized by her adherence to God's covenant. True religion, and all
its institutions, are represented in Scripture as a covenant with God.
The different dispensations of Divine grace are each denominated a
covenant--the first dispensation, the "Old Covenant"--the last
dispensation, the "New Covenant." Promises made, duties inculcated, and
signs given for the direction of the faith of God's people, are each
exhibited as a covenant. These facts can be explained only on the
principle that all of these things so presented, proceed from the
covenant of God--which was from eternity, but was made known to man--and
take their common designation from their connection with that
Everlasting Covenant. The adoption of this obvious rule of
interpretation would have saved the many vain attempts that have been
made to deny the existence of the Everlasting Covenant, and to
misrepresent the true nature of those different dispensations of Divine
grace, which have been denominated from it. It would have prevented from
absurdly maintaining that what is represented as God's covenant with his
people, is not, in reality, a covenant, but merely a law. By tracing all
the dispensations of grace to one great source, it would have
acknowledged them, as they are presented in the sacred record, to be
consistent with one another, and would have prevented all the spiritual
poverty that arises from refusing to accept of the flood of light which
the Old Testament record casts forth towards the illustration of that of
the New; and would have shown, that while some services of a former
period, having served their purpose, have indeed passed, others, and,
among the rest, that of Covenanting with God, which have, along with
those, been by many consigned to abolition, are indeed among those
institutes which, till heaven and earth pass, shall not pass away. But
to proceed. The revelation of the will of God is in Scripture
represented as a covenant. A term, ([Hebrew: chazuth]), meaning
literally _a vision_, and consequently _a revelation_, is put also to
denote _a Covenant_ or _agreement_. In various passages it occurs in the
first acceptation.[401] In the last, it is employed in the original of
the following:--"And your covenant with death shall be disannulled, and
your _agreement_ with hell shall not stand."[402] Now, though this
passage does not refer to a covenant with God, yet it alludes to a
transaction of a covenant character; and, consequently, may be
understood as containing, in reference to what is evil, a form of
expression that might be employed regarding a covenant with God. Indeed,
from various representations of Scripture, made in different terms, the
act of Covenanting would seem to be compared to a seeing of God;[403]
and, also, to what corresponds with that--a seeking of his face.[404] It
therefore follows, that the revelation of Divine truth is the revelation
of the Everlasting Covenant; that men, in holding communion with him,
learn concerning that Covenant; and that, in Covenanting with him, they
take hold upon it as dispensed to men, and on it alone. By keeping the
Sabbath, by receiving circumcision, by performing, besides, the other
duties of the law of God, by recognising the obligations of the Church
imposed in former times, and by entering into solemn engagements on
their own behalf, and on behalf of their children, believers at every
time, under former dispensations, acknowledged the Church's federal
character; while, by recognising the Lord as their God, and acting faith
in a Saviour then yet to come, they acknowledged that the Covenant into
which they were taken, was that revealed and dispensed by him, and which
was a manifestation of that to which He had acceded, who said, "Lo, I
come: in the volume of the book it is written of me, I delight to do thy
will, O my God; yea, thy law is within my heart."[405] And after the
work of Him who came "to make reconciliation for iniquity, and to bring
in everlasting righteousness," was accomplished, the people of God, by
observing the ordinances of Baptism and the Lord's Supper, by vowing and
swearing to him, and by attending to the other institutions of his
grace, continue to acknowledge their faith in him, as "the Mediator of
the New Testament," and as the "one Mediator," in whom the Covenant was
confirmed with Abraham, and who was present with his people in
Sinai;[406] and to manifest their decided conviction, that the
appointment of all the means of grace, flowed from that glorious
transaction concerning which it is said, "As for thee also, by the
blood of thy covenant I have sent forth thy prisoners out of the pit
wherein is no water."[407]
First. In the Everlasting Covenant, provision was made for Covenanting
under the Patriarchal and Levitical dispensations.
The acknowledgments and conduct of believers in those times illustrate
this. These showed an acquaintance with the subject peculiarly striking.
Where the engagements into which Noah and his family were brought are
spoken of, no hint is dropped that the nature or design of the duty was
new to them. The terms in which the covenant of God was made known to
him, would appear to have been quite familiar to him; and the alacrity
with which he engaged in performing the rite of sacrifice, would seem to
indicate that neither he nor his family were strangers to that, as an
accompaniment of Covenanting. The manner in which certain distinguished
individuals, who lived anterior to the Mosaic economy, employed and
desired the oath, showed that the information concerning it, which must
have been communicated by Noah and his family, had been, by some at
least, carefully preserved. Not merely Abraham, who may have received
special information from above concerning the exercise, but some of his
contemporaries in the region of Canaan would appear to have known well
the character and tendency of covenant obligation. At the death of
Joseph, his brethren manifested a complete acquaintance with the
subject; nor were their descendants, two hundred years after, when
emerging from bondage, unwilling to acknowledge the debt of duty which,
by the oath of their fathers, was imposed upon them. At the solemnities
of Sinai, Israel would appear to have recognised the obligation of
vowing and swearing to God, as well as that of any other requirement of
his law. It does not appear that any one of the Hebrews of those ages
ever thought of calling in question the duty of attending to, and
acquiescing in, every declaration made to them through an appointed
channel from heaven. That they were a rebellious people is beyond a
doubt; but that fact is not inconsistent with the conclusion that, in
consequence of the force of habit or example, they might give a verbal
acquiescence to requirements, the importance and necessity of obeying
which they might not feel. As others are, they were assailed from
without and within with temptations to fail in their duty; and before
those they fell. Most of them were under unbelief, and they would not
obey; but when addressed by Moses, or any other servant of the Lord,
while a wonder or miracle was wrought and duty was enjoined, testifying
to the duty of giving obedience when God commands, however soon they
might forget, they said, "All that the Lord hath said will we do, and be
obedient."[408] There is only one principle on which this intimate
acquaintance with the claims of the service can be accounted for. The
obligation of the duty must have been taught to man from the beginning.
That is implied in the law which was written on his heart in innocence.
The duty incumbent on him as a sinner must have been revealed to him
immediately after the fall. There is no reason to suppose that, seeing
that sacrifice and covenanting for a vast length of time, were observed
together, they were not coeval. But however that may be, equally with
the one, the other, in the first ages, was known; and to one fact both
are to be traced. The duties co-ordinate in their bearings--the one
pointing to the great propitiation, the other rocognising the claims of
the Author of that salvation which the "One Sacrifice" was to secure,
both have their origin in that one glorious Covenant, by which the
method in which it should be bestowed was arranged.
Provision was made through promises. Some of these were that the duty
would be engaged in;[409] others of them, that the keeping of
engagements made would be followed with good;[410] others, that all the
blessings of the covenant would be bestowed.[411] The passages belonging
to each of these classes are numerous. Containing a proposal of
conditions on God's part, they lead directly to the duty. What is
wanting, is the acceptance of them on the part of man. So often as they
are read or meditated on, or pressed on sinners in the preaching of the
gospel, the sinner is invited to take hold in God's covenant. The
invitations addressed through them are made by the Redeemer as the
Prophet of his Church, and as the Lord of all. They exhibit the will of
the Father, that his people should acknowledge him as the God of grace.
They testify to the love of the Spirit, whose work it is to lead to
accept of them. They unfold the purposes which were of old. They are the
echo of the promises of the Everlasting Covenant, made to the great
Mediator between God and man.
Through types. Covenanting itself is not a type or shadow, but a
substantial reality. With many other things, however, which in some
aspects of their character were types of good things to come, under
other of their features it may be associated in presenting an emblem of
what is spiritual. Thus, every institution of Divine grace may be
understood as testifying to the excellence and necessity of every other,
and to the reality of the exercises of the heart which ought to
accompany their outward observance. Many things connected with the
former dispensations, accordingly, vouch for the high origin, and
nature, and claims of Covenanting. We contemplate them doing so, not as
types of good things which had no existence when they occurred, but as
emblems of good connected with vowing and swearing to God, which was
common to every era of the history of the Church. By these, not less
explicitly than by the voice of speech, instruction is addressed; and
not less than the most explicit tender of good or obligation are their
dictates to be received. Enoch, who clave to God; Noah and Abraham, each
a covenant head; Aaron and Phinehas, each the representative of a
Covenanted priesthood; and David, the federal head of a royal posterity;
as individuals, were emblems of many devoted personally and socially by
Covenant to the Lord. The Israelites, servants of God: the first-born
among these, dedicated to the Lord: the Goel, or, Kinsman-redeemer,
under a descending obligation to interpose in behalf of a relative: the
voluntary bondservant, who, from love to his master and family,
explicitly engaged himself to his service through life: sojourning
strangers, not Canaanites, allowed and encouraged by the Israelites to
wait on all the ordinances of religion: the Hebrew kings of David's
family vested with rule according to a perpetual covenant: the
Nazarites, peculiarly set apart to the service of God: the Aaronic
priesthood, under the bond of an enduring covenant: and the Nethinims, a
people employed about the sanctuary, descendants of the Gibeonites, who,
though like Jacob they did not do well in the choice of means to obtain
the blessing, were taken into covenant with God:--these were classes of
persons who symbolized many explicitly engaged by covenant to the
service of the Lord. The cities of refuge[412]--Kedesh, _a holy place_:
Hebron, _society, friendship_, the end of a covenant: Shechem, _a part
or portion_, as the lot of a covenant inheritance: Bezer, _cut off and
broken_, as the sinner is from all vain confidences: Golan, _exile_, as
separation from every visitation of vengeance: and Ramoth, _eminences_,
or _high places_, as the stronghold provided in the covenant to
prisoners of hope; true to their designations, as emblems point out the
facts of a covenant made on behalf of many, who by sin are exposed to
ruin. Canaan, a land of inheritance promised in covenant: Jerusalem,
_the vision of peace_, and city of God: the tabernacle, the temple, and
Mount Zion,--places where manifestations were made of the presence of
God in covenant:--all denoted scenes, where his people, in every age, in
giving themselves to the Lord, cleave unto him. The Ark prepared by Noah
was entered by him and his house, betokening the accession of men, in
all ages, to the covenant of God by faith in the Redeemer. The Ark of
the Covenant, containing the book of the law: the table of shew-bread,
representing the means of exhibiting Christ, the bread of life: the
altar of incense, from which arose offerings, as of the praises and
supplications of God's people, perfumed with the sweet incense of
Christ's intercession: the golden candlestick, shedding forth light, as
of the influences of God's Spirit: the laver, for washing, representing
the means of purification from all defilement: the altar of
burnt-offering, from which arose the flame of sacrifice, that betokened
the offering of Him who made his soul a propitiation for sin; were
sacred utensils, all of which referred to the ratification of God's
covenant, and the dispensation of its blessings to those who are enabled
to lay hold upon it. The Sabbath, returning every seventh day: the
periodic feast of unleavened bread for seven days, following upon the
Passover: the Sabbatic year, completing an interval reckoned by seven:
the year of jubilee, occurring always after seven times seven years
were completed; were all seasons that pointed out times of waiting upon
the ordinances of that Covenant which was ratified by the
oath--represented by the number of perfection that should be waited on
in ages most remote. Typical purifications; the ordeal for freeing from
the imputation of murder, conducted by slaying the heifer, and washing
the hands over it, while there was made a protestation of innocence,
that embodied an oath:[413] the means of removing ceremonial defilement
of various kinds: and the bitter water which, according to the innocence
or guilt of the party to whom it was administered, acted innocuously, so
as to denote the effects of a lawful oath, or as the oath which, by
being sworn falsely, is converted into a curse; were all of the nature
of an appeal to God. Oblations in general; the sin and trespass
offerings, which were never merely voluntary: the burnt-offering: the
peace-offerings, that were wont to be presented when vows were paid: in
particular, the offering of salt, the symbol at once of communion and
friendship, of durability and incorruption, and of sincerity of mind,
and which was commanded to be presented with every offering--the emblem
of an enduring covenant:[414] the pascal lamb, which represented Christ
slain, the blood of which was sprinkled, as his blood was, for defence
from wrath, and the flesh of which was eaten, so as to afford a vigour
symbolizing that of those who, having eaten of his flesh, like the hosts
of Israel from Egypt, go forth from bondage to liberty and peace; the
Covenant sacrifice of Abraham, consisting of the red heifer, whose ashes
were for purification; the she-goat of three years, for a sin-offering;
the ram for a burnt-offering; the turtle-dove and the young pigeon, for
a purification sacrifice and for a sin-offering, intimating that not
merely did he, as a covenant-head, represent the rich who should
present of their flocks and herds to the Lord, but of the poor, who of
their poverty should present offerings absolutely less valuable, but not
the less acceptable;--these offerings pointed out that the Covenant of
God should be laid hold upon when the shadows which preceded the
glorious reality of the "One Sacrifice" that had been foreordained would
have come to an end, and there should succeed sacrifices spiritual in
their stead, acceptable to God through Jesus Christ. And circumcision,
prefiguring Christ given for a covenant of the people, who, in the
nature of man shedding his blood, should ratify God's covenant; and
marking the people of God, sealing to them the Covenant of Grace, and
pointing out their newness of life, regeneration, and deliverance from
the vileness of sin, testified to the claims of obedience to the mandate
of God in Covenant, which none could, but at the greatest peril,
disregard. These types and others all pointed to the Redeemer. To the
work which he had, from the days of eternity, Covenanted to perform,
they gave prospective testimony. But of the effects of his mighty
working upon the hearts of men, in leading them to keep his Covenant,
they were not the less appointed symbols, nor were they less designed to
teach that, but for the arrangements of that Covenant which had been
made with him, there had not been made such manifestations of the power
of his grace.
Through miracles. These were wrought in order to declare how near the
chosen of God, as a people, were brought unto him, and how great was the
covenant provision that had been made for them. The flame of fire which
appeared on many solemn occasions, held a signal place among these. The
"flaming sword," or the flame that dries up, or that which burns,
displayed between the cherubim at the east of the garden of Eden; the
flame of fire in which the Angel of the Lord appeared unto Moses out of
the midst of a bush, when He made himself known to him as the God of
Abraham, the God of Isaac, and the God of Jacob; the flame of fire which
appeared on the top of Mount Sinai when the Lord made a covenant with
Israel; the pillar of fire by night, which accompanied Israel during
their journeyings in the wilderness; the fire which was wont to descend
and consume, in token of the acceptance of them, the sacrifices laid on
God's altar--all testified to the gracious nearness of God to his
covenant people. The cherubim, emblems of the ministry of
reconciliation, first displayed immediately after the sin of man,
represented afterwards in the act of looking upon the ark of the
covenant in the tabernacle and temple, presented in vision before
Ezekiel about to be sent to the rebellious house of Israel, and which,
though denominated seraphim, were in like manner seen by Isaiah, when
about to go forth to proclaim messages to the same people; through many
ages pointed out that the servants of God in his house, by his
appointment were set apart to unfold the truths of his Covenant. The
dividing of the waters of the Red Sea, and the passage of Israel through
the midst of it; and the presence of the cloud, in which, as well as in
the sea, they were baptised;[415] and the cutting off of the waters, and
the passing over of Jordan on dry ground, after the feet of the priests
that bare the ark rested in its stream--manifested the almighty power of
Him who had Covenanted to bring his people to a land of inheritance. The
provision of bread from heaven, and water from the rock in the
wilderness, showed in part how great were the resources of Him who had
promised to his people, but not in vain. And the miracles wrought by the
Redeemer in our world, from the over-ruling of external nature, to the
feeding of the hungry with food, the healing of diseases, the casting
out of devils, the raising of the dead, and his own resurrection, taught
that He had come to manifest his power, to give that eternal life that
was promised in the Everlasting Covenant to all who were ordained to it.
The subject of the import of the miracles that were wrought by Him and
by the Holy Spirit, is exhaustless. Yet all of them are to be viewed as
having been performed in order to the accomplishment of the Covenant's
design.
Through the teaching of the prophets. That was addressed in the name of
the Lord as God in Covenant: to Israel as a covenant people, it was
extended: and it embodied only the revelations of the Covenant. It
included sketches of the history of the Covenant alone; under imagery,
the most varied and expressive, as well as by direct explicit
statements, it unfolded the relations subsisting between God and his
privileged people; and, in like manner, presented the future history of
the Church, incorporated by solemn confederation.
Through the whole of the Old Testament Scriptures. The scope of these in
general, and of many representations of them in particular, illustrates
the bearing of every fact in the history of the Church upon the
Covenant. As illustrations, some designations both of Christ and his
people, may be adverted to. He is introduced as a Husband,[416] and,
consequently, as the Head of his people, engaged to him by vow.[417] He
is exhibited as the Captain of the Lord's host, and as a Leader and
Commander to the people.[418] That he might be presented as at once of
the lineage of David according to the flesh, as the author of
everlasting righteousness, as allied in the capacity of the First-born
among many brethren to the Church redeemed by his blood, and as the
Builder and the Head thereof, and Head over all things to it, he is
denominated the Branch.[419] As the Covenant of the people he is
revealed, to denote that he is the Mediator of the Covenant, and that in
that capacity he received the gift of the people of the Covenant,
fulfilled its conditions by obeying the law and presenting himself as a
covenant sacrifice, appeared as a sign of the Covenant, and was to carry
into final effect the whole scheme of it. As the Days-Man,[420] he is
made known, to intimate that, by Him alone, and only in a covenant
relation, men chargeable with sin can hold communion with God. As the
Ladder,[421] he is spoken of, to point him out as, in the natures of God
and man, the only means of communication between earth and heaven. As a
Witness[422] to the people, he is described to be given by the Father,
and consequently according to his own voluntary engagement. And as
Shiloh, he was promised, and his people thus received him as their
Peace--provided in the Covenant.[423] And his Church is denominated his
_portion_, and _the lot of his inheritance_. In various passages she is
described as _peaceable_ or _perfect_, and is thus presented as in
Covenant.[424] And as _Israel_, the _loved_ of the Lord, she appears
under his promised protection. And, to give and conclude with one
illustration more belonging to this place, reference may be made to two
terms. First, _atonement_ ([Hebrew: kaper]--[Greek: chatallage].) "The
idea that seems to be expressed by this word, is that of averting some
dreaded consequence by means of a substitutionary interposition. It thus
fitly denotes the doctrine of salvation from sin and wrath, by a ransom
of infinite worth." Secondly, _reconciliation_. "This term occurs in
both the Old and New Testaments several times. But it is generally, if
not always, used as a translation of the original words above explained.
Indeed, as has already been remarked, it is quite synonymous with the
term atonement, involving the same ideas and serving the same purposes.
It supposes bringing into a state of good agreement parties who have had
cause to be at variance, as is the case with God and his sinful creature
man."[425] The two terms, therefore, manifestly stand connected with the
representations given of a covenant state. The Hebrew term of which each
of them is a translation, accordingly means both the ground of covenant
privilege, and also that privilege enjoyed by men. The term cannot be
interpreted independently of a reference to the Covenant of God. But for
that Covenant, there had been no atonement. With the forgiveness of sin,
atonement is indissolubly connected. The latter is never presented in
Scripture without reference to the former. It was not alone the slaying
and offering of sacrifice, but also the sprinkling of blood that made
atonement. Where the blood was not sprinkled, sin was not put away, and
no atonement was made. Where the blood was sprinkled, and accordingly
sin was representatively put away, atonement was always effected. Only
the following passage will be referred to here in corroboration of this.
"If there be a messenger with him, an interpreter, one among a thousand,
to show unto man his uprightness; then he is gracious unto him, and
saith, Deliver him from going down to the pit; I have found a ransom (an
atonement)."[426] The reason for giving deliverance therefore was, that
an atonement was found. Had the atonement been found for two,
accordingly two would have been delivered. Had it been found for all,
all would in like manner have been delivered. But all will not be
delivered. An atonement, therefore, was not made for all. Indeed, the
atonement was devised and effected in order to the deliverance of the
elect alone. Had it not been for them, there would have been no
atonement. But for them, there had been no Everlasting Covenant. And
only for the ratification of that Covenant, the atonement was designed.
The atonement cannot exceed the comprehension of the covenant for the
ratification of which it was effected. As no soul will be saved that was
not given to Christ in covenant, so no soul that was not thus given to
him has an interest in the great atonement. "The Scriptures represent
the divine persons as entering into a federal agreement for the
salvation of men. In this covenant of peace, the Father is the
representative of the Godhead, and the Son representative of those who
are to be redeemed. He is, on this account, called the Mediator and the
Surety of the covenant. Whatever he did as Mediator or Surety, must,
therefore, have been done in connection with the covenant. His death was
the condition of the covenant. It was stipulated, as the condition of
his having a seed to serve him, that he should make his soul an offering
for sin; that he should bear their iniquities; that he should pour out
his soul unto death. In reference to this, the blood of the ancient
sacrifices was called _the blood of the covenant_, while of his own, the
Saviour testifies, this cup is the new testament in my blood. The blood
of Christ was not shed by accident, it was not poured out at random or
on a venture. No: he laid down his life by covenant. The terms of the
covenant must, therefore, define the designed extent of the objects of
his death. If all mankind are included in the covenant,--if the Surety
of the covenant represented, in this eternal transaction, the whole
human race, then the atonement of Christ must have been indefinite. But
if the children of the covenant, as is admitted, are only a given
specified number of the human family, then must the atonement of the
Mediator be restricted to _them_. There seems no evading this inference.
To give the designed objects of the Saviour's atonement a greater
extension than the covenant of grace, is to nullify its character as the
stipulated condition of the covenant, and to render nugatory and
unavailing the consolatory address by which the heart of many an
awakened sinner has been soothed. 'Behold the blood of the
covenant.'"[427]
Secondly, and lastly. In the Everlasting Covenant, provision was made
for Covenanting under the last or present dispensation.
This was practically acknowledged by believers in the apostolic age. The
common fund that was raised from the contributions of the Church
assembled and addressed by Peter on the day of Pentecost, was devoted by
solemn vows. From what was said by that Apostle to Ananias and Sapphira
his wife, this appears. "Ananias, why hath Satan filled thine heart to
lie to the Holy Ghost, and to keep back part of the price of the land?
While it remained, was it not thine own? and after it was sold, was it
not in thine own power? Why hast thou conceived this thing in thine
heart? thou hast not lied unto men, but unto God." "How is it that ye
have agreed together to tempt the Spirit of the Lord?"[428] If a promise
or vow to God to give up their substance had not been made, the language
of reproof addressed to them would have been inapplicable. It is true,
that when one lies to men, he disobeys God. But the language, "thou hast
not lied unto men, but unto God," must intimate that the possession of
the two individuals had been, either publicly before their brethren, or
secretly, or in both ways, vowed to God. The conclusion is corroborated
by the obvious consideration, that the practice of acting in this
manner, although not to such an extent, was quite in accordance with
that of vowing things to God under the dispensation that had then been
brought to a close; and especially by the very language of Peter,
"Whilst it remained, was it not thine own? and after it was sold, was it
not in thine own power?" precisely agreeing with the words of the Old
Testament record, "But if thou shalt forbear to vow, it shall be no sin
in thee." Again, the practices of making _confession_, and of
_professing_, which we have found to be in reality the making of
Covenant engagements, would appear from the references made to them by
the inspired writers, to have been ordinary occurrences of their times.
And, lastly, the conduct of the Macedonian Churches, in giving
themselves to the Lord, to which we have had occasion to refer, is
worthy of being remembered as an authenticated source of Covenanting in
those times, that had been performed by many, in one of the spheres
where the truth had most manifestly taken effect.
The practice was provided for through the direct injunctions of the last
inspired writers. These, dissuading from idolatry,[429] taught the
necessity of the practice, the reverse of that, of recognising God and
acknowledging him by vowing and swearing to him as a covenant God.
Teaching the necessity of faith and other graces, they showed that it is
dutiful to engage in that and those other exercises in which these are
requisite. They explicitly enjoin the exercise of Covenanting.[430]
Inculcating the holding fast of the Christian _profession_,[431] an
apostle teaches that such a profession should not merely be adhered to,
but also made. And delivering the express words of the Redeemer, the
last of the apostles, teaching the duty of entering into covenant
engagements, and keeping them till Christ should come, tendered the
command, "But that which ye have already, hold fast till I come."[432]
The practice was provided for through the whole of the New Testament
writings.
The New Testament contains the same kinds of expression in reference to
the Covenant of God as the Old, and employs them for the same purpose as
that for which those statements of that Testament are used. It makes use
of figurative and other language of the same origin as that of the Old
Testament, for the purpose of inculcating nothing else than the keeping
of the Covenant.
By an apostle, there is strikingly brought into view the truth taught in
the prophets,--that the Lord created, or formed, or fore-ordained, a
people, to enter into Covenant with him, and by obedience also,
otherwise to keep it.[433]
The imagery of the _foundation_[434] employed in prophecy to point out
Christ, and the sureness and continuance of the Covenant, is also used
by two apostles for the same purpose. Their references to it illustrate
the doctrine, that, in the New Testament, types, though realized in
Christ, and also partly illustrated in the blessings at any time
bestowed by Him, are not to be disregarded but studied, that the good
things prefigured by them, but as yet unattained, may be enjoyed.
The designation of the Holy Spirit, as the "Spirit _of promise_,"[435]
teaches that He was given in consequence of the arrangements of the
Covenant of God; and consequently, that all the benefits bestowed on
believers, not merely in Old but also in New Testament times, were to
come to them in connection with the acceptance of the gift of the
Spirit, as included in the promise of the Covenant.
The idea of _reconciliation_, dwelt on by the apostles, necessarily
implies the notion of a covenant agreement, as being not merely made but
maintained, between God and men--once exposed to his curse, but
afterwards put in possession of an interest in the atonement of Christ.
References made by the apostles to _purification_ cannot be explained
independently of the principle of, a covenant ratified by the blood of
Christ being the channel of the communication of faith and the other
graces, and of sanctification--that results from the implantation,
support, and direction of these by the Holy Ghost.
The _sprinkling_, whether of blood or of water, referring to the
operation of the Spirit, is introduced by an apostle as enjoyed by those
who take hold on God's covenant.[436]
Even as circumcision was, _baptism_ is, a sign and seal of the Covenant
of Grace.[437]
In the _Lord's Supper_, the bread is a symbol of the body of
Christ--broken in the sufferings endured by him on behalf of his people;
and the wine is a symbol of his blood--shed for the remission of their
sins. Commemorating the Redeemer's dying love, and receiving a seal of
all the benefits of his death, by partaking of these elements according
to his command, they signify the actings of their faith on him in an act
of Covenanting.[438]
Preaching peace, Christ, and after him his apostles and other servants
in the ministry of the gospel,[439] proclaimed the Covenant of Peace,
and urged the duty of acceding to it; and speaking peace to his
disciples,[440] He declared it to be his prerogative to bestow on all
his people the blessings of that Covenant.
The Redeemer, foretelling his address to be delivered at the day of
judgment to his enemies of all ages of the world,--"I never knew you:
depart from me," intimated that he would not recognise them as covenant
children; and declaring of his people,--"I am the good Shepherd, and
know my sheep, and am known of mine," he taught that they know him, as
they alone do who take hold on God's covenant.[441]
Allusions to the seal imply the doctrine of Covenanting. The
declaration,--"He that hath received his testimony hath set to his seal
that God is true,"[442] refers to a solemn covenant attestation to the
truth.
The people of God designating the Redeemer, as the "_High Priest of our
profession_,"[443] recognise him as bestowing grace upon them, to take
hold on God's covenant, and to continue to cleave to it.
In the Epistles, there is distinctly brought into view an _inheritance_
which is not else than the blessings provided in God's covenant, and
appropriated in adhering to it.[444]
The designations,--"Children of the kingdom,"[445] "Followers of God as
dear children,"[446] "Friends (of Christ),"[447] "Heirs of God,"[448]
"God's heritage,"[449] "the bride, the Lamb's wife,"[450]
"Perfect,"[451] or possessed of integrity, healthful, safe, willing,
complete, "sanctified," are all calculated to point out the covenant
relation and privileges, and duties, of the people of God; and,
accordingly, to show that by special explicit engagements they should
devote themselves to him; and the representation of the Church as the
"Pillar and ground (stay) of the truth,"[452] teaches that her duty is
to make an unequivocal and steadfast public profession of Divine truth.
The Covenant of God, from the last dispensation being introduced as the
"New Covenant," and as one of the covenants of promise,[453] is
represented by the last inspired writers as extended, both in regard to
its blessings and its duties, to the latest times.[454]
And, by some of the evangelists and apostles, the Covenant of God is
exhibited as a testament. By them the dispensations of Divine mercy to
men, are represented as being each both a covenant and a testament. By
them are applied such representations to each of the dispensations--both
to the former dispensations, and to the last of them. The conclusion,
therefore, to which we are brought by them is, that each, as a
testament, is essentially an exhibition of a corresponding covenant, or
a given dispensation of one covenant. The truth is, that the Covenant of
God, under each dispensation, includes in it a testament, or that every
dispensation of grace, whether in former times, or in the last times,
viewed as a testament, is a covenant. Every testament is a covenant, and
each of those dispensations is at once a testament and the Covenant of
God. Take first the present dispensation. A testament, like every
covenant, has a stipulation, or promise and demand; in both, good is
offered, and duty required. In this dispensation, the blessings of God's
favour are offered, and obedience to the law of Christ is required; it
has, therefore, _one_ character, both of a covenant and of a testament.
A testament, like every covenant, when acceded to, has a re-stipulation,
or engagement corresponding to the stipulation. In the present
dispensation, when the overtures of Divine grace are acceded to, there
is tendered an acceptance of Christ and all his benefits, and the
promise of obedience in dependence on his strength. It has, therefore,
_another_ mark common to both a testament and a covenant. A testament
and a covenant have alike a seal or ratification. The seal of the
testament is not valid till the death of the testator; the overtures of
Divine mercy were ratified or sealed by the death of Christ. The present
dispensation has, therefore, the _third_ and last mark both of a
testament and of a covenant. It has, consequently, all the
characteristics of a testament, and of a dispensation of the Covenant of
Grace. It must, therefore, now appear how the idea of the present
dispensation being a covenant is contemplated in the New Testament, even
while it is described as a testament. The coincidence between a
covenant, and a testament as a particular case of it, explains how the
Greek term [Greek: dichtheche] capable of being rendered sometimes by
the word _testament_, and, at others, by the word _covenant_; and shews
the error of the insinuation, so derogatory of the inspiration of the
Scriptures, that the Apostle Paul, finding that this Greek term, which
is used for _covenant_, meant, in some connections, a _testament_,
therefore proceeded to unfold the covenant of God as a testament. The
reason why the apostle, guided by inspiration, exhibited the Covenant of
God as a testament, was, that it is in reality a testament. Yea, the
fact that that covenant is a testament, must have been the reason why,
even before the days of the apostle, even that Greek word had, from
direct or indirect communication between the Greeks and the Israelites,
acquired the twofold import. Hence, besides, it is doing no service to
the interpretation of the Scriptures, to attempt to shew that in the
passage of the Epistle to the Hebrews,[455] where the covenant is
represented as a testament, either that the term [Greek: diatheche]
there, must have only the meaning _testament_, or that it must be
rendered _covenant_ exclusively throughout. In some parts of the passage
it means the one, in others the other, in others both. It means both in
the original of the passage, "And for this cause he is the Mediator of
the New Testament, that by means of death, for the redemption of the
transgressions that were under the first testament, they which are
called might receive the promise of eternal inheritance." It means a
testament in that of the following, "For where a testament is, there
must also of necessity be the death of the testator. For a testament is
of force after men are dead: otherwise it is of no strength at all while
the testator liveth." In the original of the words, "Whereupon neither
the first (_testament_ understood) was dedicated without blood," it
means properly a covenant ratified by the blood of sacrifice, and,
consequently, a testament. And it means both in the original of the
words that follow, "This is the blood of the testament which God hath
enjoined unto you." The parallelism between the death of the testator
and the shedding of the blood of the covenant, is beautiful, and it
cannot be destroyed. In the case of the death of Christ, it becomes an
identity. The death of the testator is there the shedding of the blood
of the covenant!
We have seen that the last dispensation is both a covenant and a
testament; but so was the former. The blood of sacrifice was typical at
once of the blood of the Mediator, and of his death as the great
Testator. The blessings of his purchase in the first ages were, even as
in the last, testamentary. They were not reversionary, but no less by
bequest and no less sure than they had been had he, whose death by
sacrifice was continually pointed out antecedently, really died.
In conclusion, from the whole,
It is manifest, that to represent Covenanting as a mere Jewish thing, is
an error. It was engaged in before the father of the Hebrew race was
called. It was practised when the Levitical economy was on the verge of
dissolution, and attended to in the apostolic age by churches that were
not subjected to its peculiar institutes. It was provided for the
Church, whether existing in Old or New Testament times. It was
independent of the peculiarities of the former dispensations, though it
attracted to itself the performance of their characteristic observances.
It was by Covenanting that the Church was incorporated; by it the Church
has been hitherto kept distinct from the world; and by it, throughout
all time, she will prove herself to be the heir of the Covenant promise
of God, made from eternity, and to be bestowed in time and eternity to
come.
FOOTNOTES:
[365] Heb. xiii. 20.
[366] Ps. xc. 2.
[367] Prov. viii. 23.
[368] Mic. v. 2.
[369] Ps. lxxxix. 3, 28.
[370] Is. liii. 10-12.
[371] Is. xlii. 21.
[372] Rom. v. 15-19. 1 Cor. xv. 47-49.
[373] Is. lix. 21.
[374] Gen. vi. 18; xvii. 7; Lev. xxvi. 9; Ezek. xvi. 62.
[375] Deut. xxviii. 9; xxix. 13.
[376] Is. xlix. 8.
[377] Ps. lxxxix. 4.
[378] Jer. xxx. 20-22.
[379] Ezek. xxxiv. 24; xxxvii. 24, 25.
[380] Ps. xxii. 28.
[381] Heb. x. 19-23.
[382] Compare Ps. ii. 8, and Deut. xxxii. 9.
[383] Is. viii. 18, and Heb. ii. 13.
[384] Jer. iii. 19.
[385] Ps. xxii. 30.
[386] Eph. i. 4.
[387] Jer. xxxi. 3.
[388] John xv. 5.
[389] Heb. xiii. 15.
[390] 2 Thess. ii. 13.
[391] Is. xxviii. 15-18, and 1 Pet. ii. 6-10.
[392] Phil. ii. 11.
[393] Col. ii. 6, 7.
[394] Ps. viii. 2, and Matt. xxi. 16.
[395] Ps. xcvi. 6.
[396] Is. xlvi. 13.
[397] Rom. iv. 9, 10, 11.
[398] Gal. iii. 14, 15.
[399] Gal. iii 17.
[400] Compare Heb. xiii. 20, and Is. liii. 10-12.
[401] See Is. xxi. 2; xxix. 11. In the latter of these passages it may
mean both a revelation and a covenant.
[402] Is. xxviii. 18.
[403] Is. xxxiii. 17.
[404] Ps. xxvii. 8.
[405] Ps. xl. 7, 8.
[406] Compare Ps. lxiii. 17, 18, with Eph. iv. 8.
[407] Zech. ix. 11.
[408] Exod. xxiv. 7.
[409] Ezek. xvi. 60, 62.
[410] Ps. xix. 11.
[411] Gal. iii. 18.
[412] Job xx. 7, 8.
[413] Deut. xxi. 4-8.
[414] 2 Chron. xiii. 5.
[415] 1 Cor. x. 1, 2.
[416] Is. liv. 5.
[417] Jer. xxxi. 32.
[418] Josh. v. 15; Is. lv. 4.
[419] Zech. iii. 8; vi. 12, 13; Jer. xxiii. 5, 6.
[420] Job ix. 33.
[421] Gen. xxviii. 12.
[422] Is. lv. 4.
[423] Eph. ii. 14.
[424] Is. xxxii. 18; Is. xlii. 19.
[425] "The Atonement and Intercession of Jesus Christ." By the Rev. Dr.
William Symington. 2d Ed., pp. 9, 10, 11.
[426] Job xxxiii. 23, 24.
[427] "Atonement and Intercession," pp. 257, 258.
[428] Acts v. 3, 4, 9.
[429] 1 Cor. x. 14; 1 John v. 21.
[430] Rom. xii. 1; Rom. vi. 13.
[431] Heb. iv. 14; x. 23.
[432] Rev. ii. 25.
[433] Compare Eph. ii. 10, with Is. xliv. 2.
[434] Eph. ii. 20, 21; 1 Pet. ii. 5-10.
[435] Eph. i. 13.
[436] Heb. x. 22.
[437] Rom. iv. 11, and Col. ii. 11, 12.
[438] 1 Cor. xi. 24, 25.
[439] Eph. ii. 17, and Rom. x. 15.
[440] John xiv. 27.
[441] Is. xix. 21.
[442] John iii. 33.
[443] Heb. iii. 1.
[444] Col. iii. 24, and 1 Pet. i. 4, 5.
[445] Mat. xiii. 38.
[446] Eph. v. 1.
[447] John xv. 14.
[448] Rom. viii. 17.
[449] 1 Pet. v. 3.
[450] Rev. xxi. 9.
[451] Philip, iii. 15.
[452] 1 Tim. iii. 15.
[453] Heb. viii. 13; Eph. ii. 12
[454] Heb. ix. 15.
[455] Heb. ix. 15-20.