COVENANTING ACCORDING TO THE PURPOSES OF GOD.
Since every revealed purpose of God, implying that obedience to his law
will be given, is a demand of that obedience, the announcement of his
Covenant, as in his sovereignty decreed, claims, not less effectively
than an explicit law, the fulfilment of its duties. A representation of
a system of things pre-determined in order that the obligations of the
Covenant might be discharged; various exhibitions of the Covenant as
ordained; and a description of the children of the Covenant as
predestinated to peculiar privileges and services, make that
announcement; and consequently, preferring the claim of submission to
covenant requirements, urge, not less than to the others of these
requisitions, a dutiful regard to the exercise of solemn Covenanting.
Many things in creation and providence were appointed for this, as well
as for other ends, that men might make and fulfil solemn vows to God.
The work of creation itself is cited to lead men to acts of religious
homage. "The Lord is a great God, and a great King above all gods. In
his hand are the deep places of the earth; the strength of the hills is
his also. The sea is his, and he made it; and his hands formed the dry
land. O come, let us worship and bow down: let us kneel before the Lord
our Maker. For he is our God; and we are the people of his pasture, and
the sheep of his hand."[479] The work of creation was performed, that
on earth a people might be sustained to serve the Lord. "They shall be
ashamed, and also confounded, all of them: they shall go to confusion
together that are makers of idols. But Israel shall be saved in the Lord
with an everlasting salvation: ye shall not be ashamed nor confounded
world without end. For thus saith the Lord that created the heavens, God
himself that formed the earth, and made it; he hath established it, he
created it not in vain, he formed it to be inhabited; I am the Lord, and
there is none else."[480] In anticipation of bestowing good on his
people, even during their continuance on earth, the Surety of sinners,
when the creation of all things was decreed, rejoiced. "The Lord
possessed me in the beginning of his way, before his works of old. I was
set up from everlasting, from the beginning, or ever the earth was."
"When he prepared the heavens, I was there: when he set a compass upon
the face of the depth: when he established the clouds above: when he
strengthened the fountains of the deep: when he gave to the sea his
decree, that the waters should not pass his commandment: when he
appointed the foundations of the earth: then I was by him, as one
brought up with him; and I was daily his delight, rejoicing always
before him; rejoicing in the habitable part of his earth; and my
delights were with the sons of men."[481] Hence of them as the heirs of
a comprehensive Covenant blessing, it is said in language in substance
not unfrequently occurring, "The meek shall inherit the earth, and shall
delight themselves in the abundance of peace."[482] God's covenant with
every living creature, revealed to Noah, was an appointment to confer
the means of life on men in order to the attainment of the end of their
creation. Other arrangements, conducive to the same object, are thus
described,--"He shall deliver thee in six troubles; yea, in seven there
shall no evil touch thee. In famine he shall redeem thee from death; and
in war from the power of the sword. Thou shalt be hid from the scourge
of the tongue; neither shalt thou be afraid of destruction when it
cometh. At destruction and famine thou shalt laugh: neither shalt thou
be afraid of the beasts of the earth. For thou shalt be in league with
the stones of the field; and the beasts of the field shall be at peace
with thee. And thou shalt know that thy tabernacle shall be in
peace."[483] That the land of Canaan was granted to the Israelites, not
merely by promise, but by a sovereign decree, is implied in the words,
"Neither will I any more remove the foot of Israel from out of the land
which I have appointed for your fathers; so that they will take heed to
do all that I have commanded them."[484] Israel, fallen from the service
of the Lord, is thus addressed,--"And it shall be at that day, saith the
Lord, that thou shalt call me Ishi (my husband), and shalt call me no
more Baali. For I will take away the names of Baalim out of her mouth,
and they shall no more be remembered by their name." Protection, as
ordained in connection with their being taken into covenant with God, is
thus promised,--"And in that day will I make a covenant for them with
the beasts of the field, and with the fowls of heaven, and with the
creeping things of the ground: and I will break the bow, and the sword,
and the battle, out of the earth, and will make them to lie down safely.
And I will betroth thee unto me for ever; yea, I will betroth thee unto
me in righteousness, and in judgment, and in loving-kindness, and in
mercies: I will even betroth thee unto me in faithfulness; and thou
shalt know the Lord." Support, too, as in like manner provided for
them--crying unto the Lord for the supply of their wants, is
promised,--"And it shall come to pass in that day, I will hear, saith
the Lord, I will hear the heavens, and they shall hear the earth; and
the earth shall hear the corn, and the wine, and the oil; and they shall
hear Jezreel." And not merely reclaimed Israel, but the Gentiles, as by
sovereign ordination interested in all their outward and spiritual
blessings, are objects of the promise,--"And I will sow her unto me in
the earth; and I will have mercy upon her that had not obtained mercy;
and I will say to them which were not my people, Thou art my people; and
they shall say, Thou art my God."[485]
Secondly. The covenant of God, as ordained by him, manifests that the
exercise of vowing unto him was also ordained. That was appointed. In
statements regarding the sovereign arrangements of providence is this
taught. These were brought into view, and their continuance promised, in
the covenant made with Noah. In that covenant it was secured that the
waters of another flood should not overflow the earth. In that too it
was promised, that summer and winter, seed-time and harvest, should not
cease. The covenant, therefore, as well as these ordinances, its
results, was ordained. And accordingly was ordained, all connected with
its dispensations. From the use of a term employed in prophecy in
reference to the waters of the sea, this, moreover, appears. "Fear ye
not me? saith the Lord: will ye not tremble at my presence, which have
placed the sand for the bound of the sea, by a perpetual decree, that it
cannot pass it."[486] The term here rendered _placed_, in this passage
means _appointed_; and in the two following passages is applied to the
covenant. The statement, "He appointed a law in Israel,"[487] hence
declares the institution of his law as a decree. And the demands of the
covenant being those of the law, even as his law, the covenant it
intimates as ordained, not merely by his high authority, but according
to his sovereign will. And thus too are expounded David's last
words,--"He hath made with me," or rather _appointed for me_, "an
everlasting covenant, ordered in all things and sure,"[488] as
intimating not merely his cleaving to God's covenant, but his
recognition of that covenant as according to his good pleasure, in all
things decreed.
That covenant was established. "God said unto Noah, This is the token of
the covenant, which I have established between me and all flesh that is
upon the earth."[489] In such terms--literally applicable to intelligent
and moral beings--but in figure transferable to the lower creation too,
God spake of good intended for living creatures of every kind. That all
the latter could apprehend his benevolent purposes, the words cannot
intimate, but they do declare that by a beneficent ordination he had
made provision for all. The beasts of the field, and the fowls of
heaven, in common with man, enjoy the benefits of an animal life. With
him they are subjected to the operation of causes acting according to
the sovereign purposes of God, and with him, they are employed by the
Lord of all in their varied spheres to fulfil his will. But he, by his
great Creator, favoured highly above them, is called to obedience in a
way to them unknown. Yet not less determinate than the laws and
dispositions of the material world are all His arrangements, especially
his covenant provisions made with regard to man. The lower creatures of
God, though they know him not, obey his word. Moral agents on earth are
subject wholly to his control. The decrees of his providence affect his
intelligent and moral creatures not less than those that know not to
resolve. All things continue according to his ordinances--the material
creation and his immortal offspring. His statutes bind the heavens and
the earth; and by his appointment, the relations unto him into which men
are brought, are constituted and sustained. Whatever may be the
character of a solemn covenant with him, to his appointment it is due,
and by his will continues.
If to them that fear God will be verified the declaration, "Thou shalt
decree a thing, and it shall be established unto thee,"[490] will not
all his own holy purposes stand? And was not all that he
established--was not the covenant which he established, decreed? His
purposes and their fulfilment are alike sure. "There are many devices in
a man's heart; nevertheless, the counsel of the Lord, that shall
stand."[491] To some who had disregarded his covenant were directed his
words,--"Because ye have said, we have made a covenant with death, and
with hell are we at agreement: when the overflowing scourge shall pass
through, it shall not come unto us: for we have made lies our refuge,
and under falsehood have we hid ourselves. Therefore, thus saith the
Lord God, ... The hail shall sweep away the refuge of lies, and the
waters shall overflow the hiding-place. And your covenant with death
shall be disannulled, and your agreement with hell shall not stand." But
revealing the Mediator of his covenant, and, consequently, making known
that covenant, as to obtain, instead of the covenant with death, which
was to be swept away, at the same time he says, "Behold, I lay in Zion
for a foundation, a stone, a tried stone, a precious corner stone, a
sure foundation: he that believeth shall not make haste. Judgment also
will I lay to the line, and righteousness to the plummet." Regarding
both the threatening and the promise, are his words,--"This also cometh
forth from the Lord of hosts, which is wonderful in counsel and
excellent in working."[492] And may there not also be applied to both
his own averment,--"The Lord of hosts hath sworn, saying, Surely as I
have thought, so shall it come to pass; and as I have purposed, so shall
it stand."[493]
The covenant was commanded. When God said, "I have made the earth, and
created man upon it: I, even my hands, have stretched out the heavens,
and all their host have I commanded," He spake of that omnipotent word
by which he commanded all their hosts, at least into existence. And,
accordingly, we are to understand the testimony, "He hath commanded his
covenant for ever,"[494] as implying not merely that it should endure
for ever, but that to his almighty mandate are its origin and
continuance due. This the Psalmist celebrates when he sings of Zion,
"There the Lord commanded the blessing, even life for evermore."[495]
And this, too, in addressing the children of Zion, and the God of Zion,
he records. "Thy God hath commanded thy strength: strengthen, O God,
that which thou hast wrought for us."[496] In like manner, are the
blessings of that covenant thus announced:--"The Lord shall command the
blessing upon thee in thy storehouses, and in all that thou settest
thine hand unto; and he shall bless thee in the land which the Lord thy
God giveth thee." And is thus declared, that obedience to its
requirements was ordained, "He hath remembered his covenant for ever,
the word which he commanded to a thousand generations: which covenant he
made with Abraham, and his oath unto Isaac; and confirmed the same unto
Jacob for a law, and to Israel for an everlasting covenant." By
the Lord of all, obedience to his law is enjoined. But what is
requisite that duty be performed, is from him. And all needful aid he
ordained. His law exhibits what he demands. The allotments of his
providence illustrate the necessity of submission to him; and the
pre-determinations of his will secure the services which he accepts.
His laws are perfect. With the arrangements of his providence they
harmonize. On the absolute perfection of his nature they are founded.
All who obey them declare their approval of his purpose. To encourage
such, his purposes are revealed. Because his covenant was commanded, it
was made known. Its revelation, with its other provisions, leads to the
attainment of its end. And it shall continue. Its benefits will be
confessed, and its obligations respected and fulfilled. Contemplating
its demands as promulgated by the authority of God, these they will
endeavour to satisfy in accordance with his sovereign decrees. The
wicked disobey his commandments, but cannot alter the determination of
his will. The others make not the purposes of God the rule of duty, but
endeavouring to fulfil his revealed will, they are employed with honour
to execute his counsel. "Let all the earth fear the Lord; let all the
inhabitants of the world stand in awe of him. For he spake, and it was
done; he commanded, and it stood fast." "The counsel of the Lord
standeth for ever, the thoughts of his heart to all generations. Blessed
is the nation whose God is the Lord; and the people whom he hath chosen
for his own inheritance."[497]
And the covenant of God stands according to a sovereign decree. In
virtue of his high authority the Lord imposed the regulations of his
material and intelligent kingdoms, and the laws by which his moral
creatures are governed. Hence, terms strictly applicable only to the
government of the one, are metaphorically applied to the control of the
other. And his dispensations to some are employed as symbols of his
operations towards the rest. Thus, in language primarily used in
reference to the firmness or security of a building, his word, and,
consequently, his covenant, the arrangements of which it embodies, are
represented as decreed. "Concerning thy testimonies, I have known of old
that thou hast founded them forever."[498] As ordained or decreed, to
the appointments of the material universe it is compared. "Thus saith
the Lord, If ye can break my covenant of the day, and my covenant of the
night, and that there should not be day and night in their season; then
may also my covenant be broken with David my servant, that he should not
have a son to reign upon his throne; and with the Levites the priests,
my ministers."--"Thus saith the Lord, If my covenant be not with day and
night, and if I have not appointed the ordinances of heaven and earth;
then will I cast away the seed of Jacob, and David my servant."[499] And
especially is that true religion through which covenant engagements are
made and kept, according to God's decree. "Where shall wisdom be found?
and where is the place of understanding?"--"God understandeth the way
thereof, and he knoweth the place thereof." "When he made a decree for
the rain, and a way for the lightning of the thunder; then did he see
it, and declare it; he prepared it, yea, and searched it out. And unto
man he said, Behold, the fear of the Lord, that is wisdom; and to depart
from evil is understanding."[500] Were the rain, and the lightning, and
the thunder decreed? Then no less was decreed "the fear of the Lord." To
vow unto the Lord was to manifest that fear. "Thou shalt fear the Lord
thy God, and serve him, and shalt swear by his name."[501] And hence,
also, not less than every other effect of that true wisdom which
consists in the fear of the Lord, and of that understanding which is to
depart from evil, was ordained the service of vowing and swearing to
him.
Thirdly. A people were foreordained to make solemn vows unto God.
Representations are given of his people as formed for his service.
According to some of these, the expression, to form, means to fashion,
or to bring into existence. "I will say to the north, give up; and to
the south, keep not back: bring my sons from far, and my daughters from
the ends of the earth; even every one that is called by my name: for I
have created him for my glory, I have formed him; yea, I have made him."
"This people have I formed for myself; they shall shew forth my
praise."[502] "Remember these, O Jacob and Israel; for thou art my
servant: I have formed thee; thou art my servant."[503] And hence,
because whatever is formed, is formed according to God's purpose, his
servants, to his service in all its parts, were foreordained by him. But
besides, the meaning of the said expression, cannot, even in the
foregoing passages, nor in others, be limited to its literal import. It
is employed to intimate that God pre-determined what his enemies should
accomplish. "Hast thou not heard long ago, how I have done it; and of
ancient times, that I have formed it? now have I brought it to pass,
that thou shouldest be to lay waste defenced cities into ruinous
heaps."[504] In reference to a Covenant people to be continued to
discharge their peculiar duties, and to provisions of grace, described
in terms most beauteous, it is applied.[505] "Thus saith the Lord, the
maker thereof, the Lord that formed it, to establish it; the Lord is his
name."[506] And since the purposes of God secure their fulfilment, and
so his arrangements concerning his people secure their creation,
regeneration, and continued support, does not the expression, kindred to
others, "Thus saith the Lord that made thee, and formed thee from the
womb, which will help thee; fear not, O Jacob, my servant," explicitly
advert to them as predestinated to obedience, and especially the
obedience thus described, "One shall say, I am the Lord's; and another
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"?[507] Reasonings on the sovereignty of God exercised in setting
apart a limited number to the benefits of salvation, illustrate and
assert the truth. "Nay but, O man, who art thou that repliest against
God? Shall the thing formed say to him that formed it, Why hast thou
made me thus? Hath not the potter power over the clay, of the same lump,
to make one vessel unto honour, and another unto dishonour? What if God,
willing to show his wrath, and to make his power known, endured with
much long-suffering the vessels of wrath fitted to destruction: and that
he might make known the riches of his glory on the vessels of mercy,
which he had afore prepared unto glory, even us, whom he hath called,
not of the Jews only, but also of the Gentiles."[508] In such terms is
God described as not merely having created all things, but as having
predestinated some to eternal life, and decreed that others should be
left to perish. The mode of expression embodying the image of the potter
agrees with the words of the Old Testament Scriptures,--"Surely your
turning of things upside down shall be esteemed as the potter's clay:
for shall the work say of him that made it, he made me not? or shall the
thing framed (formed) say of him that framed (formed) it, he had no
understanding?"[509] What is taught by the use of such language must
therefore be implied in those declarations of the prophets, where
corresponding terms are employed. In the language of the Old Testament,
the potter is literally, he who forms. According to the Apostle, the
potter symbolizes him who predestinates. Hence, since, as in the
words,--"Woe unto him that striveth with his Maker! Let the potsherd
strive with the potsherds of the earth. Shall the clay say to him that
fashioneth (formeth) it, what makest thou? or thy work, he hath no
hands,"[510] he is compared to the potter, He is to be recognised as the
sovereign Disposer of the final conditions of all. And forasmuch as, at
a given period, concerning the existing house of Jacob, framed by him,
he says in regard to their descendants, also formed by him, "But when he
seeth his children, the work of mine hands, in the midst of him, they
shall sanctify my name, and sanctify the Holy One of Jacob, and shall
fear the God of Israel,"[511] depicting all of them in the character of
those who avouch him to be their God, the true Israel he acknowledges as
formed for, or set apart to, that high distinction by himself; and that
the Apostle had this in view, his quotations from the prophets here
given declare. It was of a people who should be objects of this promise,
"And it shall be at that day, saith the Lord, that thou shalt call me
Ishi, and shalt call me no more Baali,"[512] and on whom the privileges
thereafter described should be conferred, that was predicted the
blessedness, "I will call them my people, which were not my people; and
her beloved, which was not beloved. And it shall come to pass that in
the place where it was said unto them, Ye are not my people; there shall
they be called the children of the living God."[513] It is of those, to
whom Covenanting[514] with God, refers the promise, "The remnant of
Israel, and such as are escaped of the house of Jacob, shall no more
again stay upon him that smote them; but shall stay upon the Lord, the
Holy One of Israel, in truth. The remnant shall return, even the remnant
of Jacob, unto the mighty God,"[515] that Esaias also crieth, "Though
the number of the children of Israel be as the sand of the sea, a
remnant shall be saved."[516] And it was of those who, heirs of
Abraham's faith, which was counted to him for righteousness, were, as he
was, taken into covenant with God, and like whom none remained in the
cities of the plain when these were overthrown, that "Esaias said
before, Except the Lord of Sabaoth had left us a seed, we had been as
Sodoma, and been made like unto Gomorrha."[517]
The Covenant people of God are an appointed people. Even as a law was
appointed in Israel; even as an everlasting Covenant, ordered in all
things and sure, was appointed; so were they. "And who, as I, shall
call, and shall declare it, and set it in order for me, since I
appointed the ancient people? and the things that are coming, and shall
come, let them shew unto them."[518] The same term, denoting to appoint,
in each of the three cases is used. It is used in original of the
passage, "He gave (appointed) to the sea his decree;" and in this
acceptation of it signifies, in sovereignty to ordain. The ancient
people included first the people of Israel;[519] and they are the
Covenant people of all nations, and of every age, members of that church
whose date is of ancient days. By the prophet who speaks of their
appointment, their practice as Covenanters vowing to the Lord, in a
familiar passage is explicitly described.[520] From others it may be
concluded. Many evils overtook apostate Israel. "The earth mourneth, and
fadeth away; the world languisheth, and fadeth away; the haughty people
of the earth do languish. The earth also is defiled under the
inhabitants thereof, because they have transgressed the laws, changed
the ordinance, broken the Everlasting Covenant. Therefore hath the curse
devoured the earth, and they that dwell therein are desolate." But to
many, good was to follow. And if, for the neglect of making and keeping
Covenant engagements, such calamities were poured out, will not a strict
regard to these duties be paid when desolations shall cease, and there
shall have arrived the time, "when the Lord of hosts shall reign in
mount Zion, and in Jerusalem, and before his ancients gloriously."[521]
Many were appointed or left to disobedience and condemnation. And were
not others appointed to obedience and life? Of the former, the Apostle
Peter writes,--"But unto them which be disobedient, the stone which the
builders disallowed, the same is made the head of the corner, and a
stone of stumbling, and a rock of offence, even to them which stumble at
the word, being disobedient: whereunto also they were appointed." But to
the others, in terms certainly implying, that to every privilege and
duty of the Covenant they were no less--yea, assuredly appointed, He
says, "Ye also, as lively stones, are built up a spiritual house, an
holy priesthood, to offer up spiritual sacrifices, acceptable to God by
Jesus Christ. Wherefore also it is contained in the scripture, Behold, I
lay in Sion a chief corner stone, elect, precious: and he that believeth
on him shall not be confounded. Unto you therefore which believe he is
precious." The chief corner stone laid in Sion is presented as aground
of trust, instead of the Covenant with death and hell which should not
stand. All founded on him are therefore a Covenant people, and hence, in
that character, they were appointed. And hence, in terms from the Old
Testament, bearing on Covenant relations and duties, he continues his
address, "But ye are a chosen generation, a royal priesthood, an holy
nation, a peculiar people; that ye should shew forth the praises of him
who hath called you out of darkness into his marvellous light: which in
time past were not a people, but are now the people of God: which had
not obtained mercy, but now have obtained mercy."[522]
The people of God, as a Covenant people, were written in the book of
life. Of the holy Jerusalem the Spirit testifies, "There shall in no
wise enter into it anything that defileth, neither whatsoever worketh
abomination, or maketh a lie: but they which are written in the Lamb's
book of life."[523] Whosoever enters therein, therefore, will not rank
among those who, refusing to act as the children of the Covenant, are
denominated the uncircumcised and the unclean. Concerning the beast, it
is said, "All that dwell upon the earth shall worship him, whose names
are not written in the book of life of the Lamb slain from the
foundation of the world."[524] The sin of those is idolatry. Hence,
neither are written in the book of life any others, who impenitently
refraining from the obedience of a covenant people, virtually persevere
in the service of any idols, till death arrests them. It was to Israel
as a people who had voluntarily in covenant dedicated themselves to his
service, that was addressed the message, "Thus saith the Lord, I
remember thee, the kindness of thy youth, the love of thine espousals,
when thou wentest after me in the wilderness, in a land that was not
sown. Israel was holiness unto the Lord."[525] And applicable to all
who, such as they were, being in covenant are sanctified, is the
promise, "And it shall come to pass, that he that is left in Zion, and
he that remaineth in Jerusalem, shall be called holy, even every one
that is written among the living in Jerusalem."[526] The saints of God
are come "to the general assembly and church of the first-born, which
are written in heaven;" but they are also come to "Jesus, the mediator
of the new covenant, and to the blood of sprinkling, that speaketh
better things than that of Abel." And according to their distinguished
destination they endeavour to reduce to practice the exhortation,
"Wherefore we, receiving a kingdom which cannot be moved, let us have
grace, whereby we may serve God acceptably with reverence and godly
fear."[527]
The Covenant people of God are an elect people. They were chosen to be
separated from the wicked and from their works. Thus Israel were
separated from the heathen. Thus all who believe are separated from
those that know not nor obey the Lord. "Thou art an holy people unto the
Lord thy God: the Lord thy God hath chosen thee to be a special people
unto himself, above all people that are upon the face of the
earth."[528] "Thou shalt fear the Lord thy God, and serve him, and shalt
swear by his name. Ye shall not go after other gods, of the gods of the
people which are round about you."[529] The answer of God to the
lamentation of Elijah concerning the defection of Israel, is applied to
believers of New Testament times, as a people in covenant chosen from
the wicked. "God hath not cast away his people which he foreknew. Wot ye
not what the scripture saith of Elias? how he maketh intercession to God
against Israel, saying, Lord, they have killed thy prophets, and digged
down thine altars: and I am left alone, and they seek my life. But what
saith the answer of God unto him? I have reserved to myself seven
thousand men, who have not bowed the knee to the image of Baal. Even so
then at this present time also, there is a remnant according to the
election of grace."[530] The apostle does not quote the words of the
prophet,--"The children of Israel have forsaken thy covenant;"[531] but
he states the evidence for the fact which these words announce, "They
have killed thy prophets, and digged down thine altars." The seven
thousand who had not bowed the knee to the image of Baal, were steadfast
in God's Covenant. All believers are so. As thus steadfast, all of them
in every time are a remnant, according to the election of grace.
The people of God were chosen in Christ before the foundation of the
world. Hence a visible church was erected therein. Hence Israel, as a
people, were endowed with peculiar privileges. Hence the ordinances of
Divine grace are dispensed in every age. But all are not elect who wait
on the institutions of religion. Israel was chosen from among the
heathen; but all of them were not chosen in Christ. The members of the
visible church, by profession, are separated from the world; but all of
them do not enjoy the privileges, and do not discharge the duties of
God's elect. All are not Israel who are of Israel. When the Lord entered
into covenant with his people Israel, he chose them from among
idolaters. He did so because of his choice of them from everlasting. Why
the Lord will have mercy on Jacob, and will yet choose Israel, is, that
he chose them from eternity. And the Lord will have mercy on the
Gentiles as a covenant people, set apart from the wicked, according to
his eternal sovereign good will. "The Lord did not set his love upon
you, nor choose you, because ye were more in number than any people; for
ye were the fewest of all the people; but because the Lord loved
you.--"[532] "Israel hath not obtained that which he seeketh for; but
the election hath obtained it, and the rest were blinded."[533] When
Paul and Barnabas preached at Antioch in Pisidia, the Jews spake against
those things which were spoken by Paul, contradicting and blaspheming.
These apostles thereupon expressed their resolution to turn to the
Gentiles. And their warrant they declare, "For so hath the Lord
commanded us, saying, I have set thee to be a light of the Gentiles,
that thou shouldest be for salvation unto the ends of the earth." Nor
was he, who, that he might be a light of the Gentiles, was given for a
covenant of the people,[534] then preached in vain. "When the Gentiles
heard this, they were glad, and glorified the word of the Lord: and as
many as were ordained to eternal life believed."[535]
The people of God were elected to covenant obedience. Israel were
frequently represented both as his _elect_ and as his _servants_. "For
Jacob, my servant's sake, and Israel mine elect, I have even called thee
by thy name."[536] The elect are spoken of as formed and ordained to
good works. "For we are his workmanship, created in Christ Jesus unto
good works, which God hath before ordained that we should walk in them."
And those good works include the keeping of the covenant, by Covenanting
and fulfilling the engagements made. "Wherefore, remember, that ye being
in time past Gentiles in the flesh, who are called uncircumcision by
that which is called the circumcision in the flesh made by hands; that
at that time ye were without Christ, being aliens from the commonwealth
of Israel, and strangers from the covenants of promise, having no hope,
and without God in the world: but now in Christ Jesus, ye who sometimes
were far off, are made nigh by the blood of Christ."[537] The saints are
described as "elect--unto obedience and sprinkling of the blood of Jesus
Christ."[538] As the sprinkling of blood, signifying the application of
the efficacy of Christ's death by the Spirit of God, was wont to
accompany the exercise of Covenanting by sacrifice, so, under the last
dispensation, the obedience of the people of God, according to election,
is to spring from their acceptance of Christ and his benefits, and
dedication to God in the various acts of personal and social
Covenanting. Finally, they are introduced at once as his witnesses, his
servant, and his chosen. "Ye are my witnesses, saith the Lord, and my
servant whom I have chosen."[539] They were therefore chosen to serve
him, by vowing and swearing to him in secret, by testifying to his
truths by oath before the world, and by adhering faithfully to his
testimony.
The people of God were elected to privileges that can be enjoyed only by
those in covenant with him. Theirs is the heavenly calling; and this
they enjoy, "that the purpose of God, according to election, might
stand, not of works, but of him that calleth."[540] All the saints being
called, and chosen, and faithful, Abraham had been a partaker of this
calling when God delivered to him the command to leave his native land,
which the patriarch obeyed. That effectual call led him to obey the
special mandate to go forth to Canaan, and to believe the precious
promise that had been made to him. When the Covenant of God was
established with him by that call, he laid hold upon it, testifying to
his acquiescence in it, by believing in the Lord, by sacrificing unto
him, and by receiving circumcision as a covenant sign. And that, as the
promise of that covenant was to the Jews who were called, so its
seasonable duties, and consequently the exercise of engaging to it, were
incumbent upon them, appears from the record of the specially momentous
day of Pentecost. Manifestly keeping in view the Covenant, by
inculcating on the people a regard to baptism--its sign, "Peter said
unto them, repent, and be baptised every one of you in the name of Jesus
Christ, for the remission of sins, and ye shall receive the gift of the
Holy Ghost. For the promise is unto you, and to your children, and to
all that are afar off, even as many as the Lord our God shall
call."[541] Not merely to the Jews was its precious promise of the
"seed," Christ, but to the Gentiles also. And faith in him, and the duty
of keeping and of entering into covenant with him, under the latter
dispensation, are obligatory on all. "The Scripture, foreseeing that God
would justify the heathen through faith, preached before the gospel unto
Abraham, saying, In thee shall all nations be blessed. So then they
which be of faith are blessed with faithful Abraham."[542] And the
gospel is preached, that men receiving the external call may be called
effectually, and thus brought to receive the promise, and fulfil the
duties required. Like the Israelites, who, after His manifestation in
the flesh, believed in Jesus, all the people of God feel and acknowledge
their covenant obligations, that they should show forth the praises of
Him who hath called them out of darkness into his marvellous light. To
the condition of a people keeping covenant, the seed of Jacob yet to be
reclaimed, as chosen of God will be called. "Blindness in part is
happened to Israel, until the fulness of the Gentiles be come in. And so
all Israel shall be saved: as it is written, There shall come out of
Sion the Deliverer, and shall turn away ungodliness from Jacob: for
this is my covenant unto them when I shall take away their sins. As
concerning the gospel, they are enemies for your sakes: but as touching
the election, they are beloved for the fathers' sakes. For the gifts and
calling of God are without repentance."[543] And all whom he had before
prepared unto glory, even those whom he hath called, not of the Jews
only, but also of the Gentiles, as a people in covenant acting faith on
Christ will lay hold on the covenant promise. "For this cause he is the
mediator of the new testament (covenant), that by means of death, for
the redemption of the transgressions that were under the first testament
(covenant), they which are called might receive the promise of eternal
inheritance."[544]
To the elect people of God belongs the blessing of justification. "Whom
he did predestinate, them he also called: and whom he called, them he
also justified."[545] Abraham believed God, and it was counted unto him
for righteousness. It was when, in the exercise of Covenanting, he
accepted of the promise of God, that he was thus blessed. All who
believe are the children of Abraham, and, being in covenant, are, by
being justified, blessed with him. "In the Lord shall all the seed of
Israel be justified, and shall glory." They are those concerning whom
the Lord hath sworn, saying, "Unto me every knee shall bow, every tongue
shall swear. Surely, shall one say, In the Lord have I righteousness and
strength."[546] The Lord Jesus, exalted a Prince and a Saviour, is made
of God unto his people, righteousness. Being justified by faith, they
have the covenant blessing of peace with God, through Christ. And to the
glory of the Redeemer, and to the manifestation of the solemn covenant
relations to God in which they stand, making mention of his
righteousness, they will vow and swear to him. Under the auspicious
reign of Messiah, seated at God's right hand, the people of Israel,
restored to their own land, will do so. "In his days Judah shall be
saved, and Israel shall dwell safely; and this is his name whereby he
shall be called, The Lord our Righteousness. Therefore, behold, the days
come, saith the Lord, that they shall no more say, The Lord liveth,
which brought up the children of Israel out of the land of Egypt; but,
The Lord liveth, which brought up, and which led the seed of the house
of Israel out of the north country, and from all countries whither I had
driven them."[547] And this duty the Gentile nations also shall perform.
"Thou shalt swear, The Lord liveth, in truth, in judgment, and in
righteousness; and the nations shall bless themselves in him, and in him
shall they glory."[548]
The Lord hath chosen his people to the adoption of sons. "Having
predestinated us unto the adoption of children by Jesus Christ to
himself, according to the good pleasure of his will."[549] In that
character they individually, and also in a social capacity, vow to the
Lord, and keep his covenant. To manifest that that relation recognises
the necessity of self-dedication unto him, he says to each one called to
his service, "My son, give me thine heart."[550] That Israel might be
led into the wilderness, and thence to Canaan, not merely to give
continual obedience to his law, but at certain seasons, as a people, to
enter into solemn covenant with God, Pharaoh had addressed to him the
message, "Thus saith the Lord, Israel is my son, even my first-born: and
I say unto thee, let my son go, that he may serve me."[551] In terms
which describe the everlasting covenant between the Father and the
Surety of sinners, the covenant of royalty which God made with David is
also commemorated.[552] In that covenant Solomon was interested, and,
standing in such a relation, was the object of the promise, "I will be
his father, and he shall be my son."[553] Jacob, described as the Lord's
servant, and Israel as his elect, and who are represented as vowing and
swearing to the Lord, are acknowledged as his sons. "Thus saith the
Lord, the Holy One of Israel, and his Maker, Ask me of things to come
concerning my sons, and concerning the work of my hands command ye
me."[554] Israel, by falling into idolatry, manifestly disregarding the
solemn covenant obligations that had descended upon them, were reminded
of their sin, by a representation of that filial relation to God in
which their fathers stood, but to which many, notwithstanding their
professions, through unbelief, never attained. "When Israel was a child,
then I loved him, and called my son out of Egypt. As they called them,
so they went from them: they sacrificed unto Baalim, and burned incense
to graven images."[555] In the character of his sons, will Israel be
reclaimed from their apostacy, and voluntarily enter into solemn
engagements with God as his covenant people. "They shall come with
weeping, and with supplications will I lead them: I will cause them to
walk by the rivers of waters in a straight way, wherein they shall not
stumble; for I am a Father to Israel, and Ephraim is my
first-born."[556] In the character of children, too, they shall enjoy
the benefits of God's covenant;[557] and, like them, all the chosen of
God will hear his gracious invitation, "Return, ye backsliding children,
and I will heal your backsliding;" and with them cheerfully coming
under obligation to serve him, they will say, "Behold, we come unto
thee; for thou art the Lord our God."[558] Both Jews and Gentiles are
interested in the apostle's declaration, "Ye are all the children of God
by faith in Christ Jesus.... And if ye be Christ's, then are ye
Abraham's seed, and heirs according to the promise."[559]
The elect people of God are a sanctified people. "We are bound to give
thanks alway to God for you, brethren beloved of the Lord, because God
hath from the beginning chosen you to salvation through sanctification
of the Spirit, and belief of the truth."[560] And as a holy people they
draw near to vow to him. As separated from the heathen, and called to
the service of God, Israel appeared a holy people. Abstaining from
certain practices in which idolaters engaged, they were ceremonially
holy. Under both aspects, they appeared a symbol of the true Israel
among them, and of all else who are sanctified by the Spirit, and
dedicated to the Lord. The people entered into a covenant with the Lord
at Sinai. But that they might be prepared for acceding to it, and for
the accompanying solemnities, they, as a holy people, required to make
progress in sanctification, were previously to be sanctified. "The Lord
said unto Moses, Go unto the people, and sanctify them to-day and
to-morrow."[561] In order to wait upon God, whether making miraculous
displays of his omniscience or power, or manifesting himself in the
dispensation of the ordinances of his grace, the people of Israel were
commanded to sanctify themselves. The place of his gracious presence,
where his people, besides engaging in other exercises, sware in
Covenanting with him, was his sanctuary. His covenant with his people,
as that with Abraham, is a holy covenant. That his people may enter
into covenant renewedly, the Lord himself will sanctify them. His
Sabbath, the sign of his covenant, he gave them, that they might know
this.[562] This they will continue to experience. Many sware by those
that were no gods, but to his own people as swearing by his name he
promises, "Hold thy peace at the presence of the Lord God; for the day
of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath
bid (sanctified) his guests."[563] In this, ruin may be threatened to
his enemies; but in it, certainly, is implied his gracious procedures to
his saints. By the Holy Ghost they are sanctified, that they may
dedicate themselves to God, and thereafter serve him. "Putting you in
mind, because of the grace that is given to me of God, that I should be
the minister of Jesus Christ to the Gentiles, ministering the gospel of
God, that the offering up of the Gentiles might be acceptable, being
sanctified by the Holy Ghost."[564] This offering up or oblation of the
Gentiles, was that urged in these terms,--"I beseech you therefore,
brethren, by the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God, which is your reasonable
service."[565] And by the blood of the Everlasting Covenant are such set
apart to this. "Wherefore, Jesus also, that he might sanctify the people
with his own blood, suffered without the gate." "By him therefore let us
offer the sacrifice of praise to God continually, that is, the fruit of
our lips, giving thanks to (or confessing) his name. But to do good, and
to communicate, forget not: for with such sacrifices God is well
pleased."[566]
To them belong the benefits of redemption that accompany and flow from
acceptance with God. These are,
Assurance of God's love. All believers may not enjoy this blessing; few
may attain to it in any comforting or satisfactory measure; yet it is
attainable. "He that believeth on the Son of God hath the witness in
himself."[567] "Ourselves also, which have the first-fruits of the
Spirit."[568] "He that loveth me shall be loved of my Father, and I will
love him, and manifest myself to him." "If a man love me, he will keep
my words: and my Father will love him, and we will come unto him, and
make our abode with him."[569] It is provided. It is vouchsafed as a
provision of the Everlasting Covenant. "The secret of the Lord is with
them that fear him; and he will show them his covenant."[570] Those who
enjoy it know that to it they were elected. "Knowing, brethren beloved,
your election of God."[571] And from the invitation to enter upon
eternal life, that will be given to the righteous by the glorious Judge
of all on his high throne, it is manifest that from the days of
eternity, that blessing, preparatory for the final glory, was secured to
them. He will say, "Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world."[572] Among the
benefits introductory to the final glory, which, not less than that
glory, were laid up for them, appears the earnest of the Spirit. "In
whom ye also trusted, after that ye heard the word of truth, the gospel
of your salvation: in whom also, after that ye believed, ye were sealed
with that Holy Spirit of promise, which is the earnest of our
inheritance."[573]
Peace of conscience. It is according to the purpose of God that faith is
exercised. "Unto you it is given in the behalf of Christ,--to believe on
him."[574] And by that faith, through which justification, a fruit
itself of the Divine counsels, is bestowed, and which is in exercise in
Covenanting, peace with God is enjoyed. "Therefore, being justified by
faith, we have peace with God through our Lord Jesus Christ."[575]
Righteousness and peace and joy in the Holy Ghost are all vouchsafed to
the believer; all of them are covenant blessings. The arrangements of
Divine mercy secure righteousness, and therefore all of these. The new
creature, born from above, ranks among the Israel of God, who are by
covenant engaged to his service; and on such the peace of God is
invoked. "For in Christ Jesus neither circumcision availeth any thing,
nor uncircumcision, but a new creature. And as many as walk according to
this rule, peace be on them, and mercy, and upon the Israel of
God."[576] God, in covenant, is the God of peace. Believers say
concerning Christ, "He is our peace."[577] The Covenant of God is a
covenant of peace;--peace of conscience: peace with Himself: peace in
all its manifestations. And that peace, which Christ came to secure,
which he preached, and which he commanded, as his best blessing, to
descend upon his people, proceeded from that counsel whence came all the
displays of God's love--the Counsel of Peace.
Joy in the Holy Ghost. "The kingdom of God is not meat and drink; but
righteousness, and peace, and joy in the Holy Ghost."[578] Every one
that sweareth truly by Him shall rejoice in God, and shall glory.[579]
Joy in God is essential to the exercise properly conducted. Let the
saints testify from their own experience to the perfect correspondence
to their feelings of these words, dictated by his own Spirit,--"I the
Lord love judgment, I hate robbery for burnt-offering; and I will direct
their work in truth, and I will make an everlasting covenant with
them.... I will greatly rejoice in the Lord, my soul shall be joyful in
my God: for he hath clothed me with the garments of salvation, he hath
covered me with the robe of righteousness, as a bridegroom decketh
himself with ornaments, and as a bride adorneth herself with
jewels."[580] Supplication may be made for joy in vowing and swearing by
his name. "Rejoice the soul of thy servant: for unto thee, O Lord, do I
lift up my soul."[581] The Church of God, yea, many nations, are
commanded to rejoice, performing this service. "Sing and rejoice, O
daughter of Zion: for lo, I come, and I will dwell in the midst of thee,
saith the Lord. And many nations shall be joined to the Lord in that
day, and shall be my people: and I will dwell in the midst of thee: and
thou shalt know that the Lord of hosts hath sent me unto thee."[582] On
a solemn occasion, all Judah rejoiced at the oath which they had
sworn.[583] Promises are made, that, engaging in this exercise, many
will rejoice. Those who shall take bold on the Covenant of God will be
joyful in his house of prayer.[584] As he did on a former occasion,[585]
when the Lord turns the captivity of Israel, and takes them into
covenant with himself, he will cause them to rejoice. And the Gentile
nations, in like manner, engaged as they were, shall be filled with joy.
"Now I say that Jesus Christ was a minister of the circumcision for the
truth of God, to confirm the promises made unto the fathers; and that
the Gentiles might glorify God for his mercy; as it is written, For this
cause I will confess to thee among the Gentiles, and sing unto thy
name.... Now the God of hope fill you with all joy and peace in
believing, that ye may abound in hope, through the power of the Holy
Ghost."[586] And the rejoicing thus variously represented is according
to Divine ordination. It is said, "Behold, my servant shall sing for joy
of heart, but ye shall cry for sorrow of heart, and shall howl for
vexation of spirit. And ye shall leave your name for a curse unto my
chosen: for the Lord God shall slay thee, and call his servants by
another name. That he who blesseth himself in the earth, shall bless
himself in the God of truth; and he that sweareth in the earth, shall
swear by the God of truth; because the former troubles are forgotten,
and because they are hid from mine eyes." But concerning these words, as
well as others that precede them, it is said by Him whose Spirit
dictated them, "Behold it is written before me."[587] How elevated is
the rejoicing of God's Covenant people! Theirs is a joy which the world
cannot give nor take away. With it a stranger cannot intermeddle; it is
unspeakable and full of glory! It is the joy of the Lord!
Increase of grace. The Covenant people are a remnant according to the
election of grace.[588] To that grace, therefore, which comes from the
free favour of God they were chosen by him. They are heirs of the grace
of life;[589] and, consequently, in God's purposes, according to his
Covenant, they were set apart to the enjoyment of grace that should be
progressive. They are planted in the house of God, and grow up and
flourish in his courts; and there they still bring forth fruit in old
age. They are the planting of the Lord; and according to his purpose, as
well as to his actual disposal of them and their own engagements to be
for Him, they stand there. Passing towards the heavenly temple, they go
on from strength to strength. In taking hold on him, in vowing and
swearing to him, they do so, and find that the Lord indeed is their
strength. And as they find thus that the Lord ordains strength for
them, they know that he had so ordained at first. To them that fear the
name of the Lord, and accordingly avouch him to be their God, is made
the promise, "But unto you that fear my name shall the Sun of
Righteousness arise with healing in his wings; and ye shall go forth,
and grow up as calves of the stall."[590] That promise, as well as every
other, is due to his immutable counsel.[591] Finally, the command is
given, "Grow in grace, and in the knowledge of our Lord and Saviour
Jesus Christ."[592] To grow in grace is, therefore, co-ordinate with
increase in the knowledge of Christ--even of that knowledge which is
attained to in cleaving to his Covenant. And he himself teaches, that
fitness to do so was provided according to his purpose. "Ye have not
chosen me, but I have chosen you, and ordained you, that ye should go
and bring forth fruit, and that your fruit should remain: that
whatsoever ye shall ask of the Father in my name, he may give it
you."[593]
Perseverance in grace. God's Covenant with his people shall not be
broken. "I will never break my covenant with you."[594] "The Lord will
not cast off his people, neither will he forsake his inheritance."[595]
He will give grace to cleave to it continually. "I will make an
everlasting covenant with them, that I will not turn away from them to
do them good; but I will put my fear in their hearts, that they shall
not depart from me."[596] Believers were given to Christ, and therefore
they cannot be lost. "And I give unto them eternal life; and they shall
never perish, neither shall any man pluck them out of my hand. My
Father, which gave them me, is greater than all; and no man is able to
pluck them out of my Father's hand."[597] Trusting in him, therefore,
his people rejoice to say, "Nevertheless the foundation of God standeth
sure, having this seal, The Lord knoweth them that are his."[598]
And eternal life. This consummation unspeakable is indissolubly
connected with the purpose of God, and the believer's exercises of
adhering to the Covenant. On the promise of eternal life the heirs of it
lay hold in Covenanting; and to this they were chosen. They cleave to
the covenant as an Everlasting Covenant, well ordered in all things and
sure: that is all their salvation, and all their desire. And to that
final salvation they were chosen. "Whom he did predestinate, them he
also called: and whom he called, them he also justified: and whom he
justified, them he also glorified."[599] Who can describe that life? and
who can sufficiently tell of the grace of Him who hath secured it to
men? And who should not feel amazed at the backwardness of sinners to
prepare for it--so free and beneficently offered? Truly the glory of God
is great in his salvation! The redeemed through eternity will find the
glad work of declaring that glory undone. Would that sinners now, by
accepting of the great salvation, would begin here, and finally be
prepared to celebrate with all others of their race redeemed to God,
that glory!
In conclusion. As in every case the purposes of God harmonize with his
precepts, so the manifestation of those in reference to the keeping his
Covenant, unites with express injunctions of his law in urging to
discharge that duty. The law of God conspires with his revealed purposes
to lead the sinner to obedience; and his purposes revealed illustrate
the import of his law. Both consist with his nature. What in his
providence accords with both, at once acknowledges the high claim which
he has upon the willing exertions of men to serve him, and his right to
appoint, independently of a specified statute, what shall be carried
into effect. The law of God is the rule according to which men act; and
that is illustrated by his purposes revealed. His purpose is the rule
according to which he acts, and that is consistent with his law.
Accompanied by the sanction of both, Covenanting is revealed; and not
less than as dictated in his law, it appears, as according to his
purpose, an Ordinance of God.
FOOTNOTES:
[479] Ps. xcv. 3-7.
[480] Is. xlv. 16-18.
[481] Prov. viii. 22, 23. 27-31.
[482] Ps. xxxvii. 11.
[483] Job v. 19-24.
[484] 2 Chron. xxxiii. 8.
[485] Hos. ii. 16-23.
[486] Jer. v. 22.
[487] Ps. lxxviii. 5.
[488] 2 Sam. xxiii. 5.
[489] Gen. ix. 17.
[490] Job xxii. 28.
[491] Prov. xix. 21.
[492] Is. xxviii. 15, 16, 17, 18, 29.
[493] Is. xiv. 24.
[494] Ps. cxi. 9.
[495] Ps. cxxxiii. 3.
[496] Ps. lxviii. 28.
[497] Ps. xxxiii. 8, 9, 11, 12.
[498] Ps. cxix. 152.
[499] Jer. xxxiii. 20, 21, 25. 26.
[500] Job xxviii. 12, 23, 26-28.
[501] Deut. vi. 13.
[502] Is. xliii. 6, 7. 21.
[503] Is. xliv. 21.
[504] Is. xxxvii. 26.
[505] Jer. xxxiii.
[506] Jer. xxxiii. 2.
[507] Is. xliv. 2, 5.
[508] Rom. ix. 20-24.
[509] Is. xxix. 16.
[510] Is. xlv. 9.
[511] Is. xxix. 23.
[512] Hos. ii. 16.
[513] Rom. ix. 25, 26.
[514] Jer. l. 4, 5.
[515] Is. x. 20, 21.
[516] Rom. ix. 27.
[517] Is. i. 9; Rom. ix. 29.
[518] Is. xliv. 7.
[519] Is. xlvii. 6.
[520] Is. xliv. 5.
[521] Is. xxiv. 4, 6, 23.
[522] 1 Pet. ii. 7, 8, 5, 6, 9, 10.
[523] Rev. xxi. 27.
[524] Rev. xiii. 8.
[525] Jer. ii. 2, 3.
[526] Is. iv. 3.
[527] Heb. xii. 23, 24, 28.
[528] Deut. vii. 6.
[529] Deut. vi. 13, 14; see also Ezek. xx. 5-7.
[530] Rom. xi. 2-5.
[531] 1 Kings xix. 10.
[532] Deut. vii. 7, 8.
[533] Rom. xi. 7.
[534] Is. xlii. 6.
[535] Acts xiii. 45-48.
[536] Is. xlv. 4; see also Is. xli. 8, 9; and Ps. cv. 6.
[537] Eph. ii. 10, 11-13.
[538] 1 Pet. i. 2.
[539] Is. xliii. 10.
[540] Rom. ix. 11.
[541] Acts ii. 38, 39.
[542] Gal. iii. 8, 9.
[543] Rom. xi. 25-29.
[544] Heb. ix. 15.
[545] Rom. viii. 30.
[546] Is. xlv. 25, 23, 24.
[547] Jer. xxiii. 6-8.
[548] Jer. iv. 2.
[549] Eph. i. 5.
[550] Prov. xxiii. 26.
[551] Exod. iv. 22, 23.
[552] Ps. lxxxix. 3-28.
[553] 2 Sam. vii. 14.
[554] Is. xlv. 4, 23-25, 11.
[555] Hos. xi. 1, 2.
[556] Jer. xxxi. 9; see also ver. 31-37.
[557] Jer. iii. 18, 19.
[558] Jer. iii. 22.
[559] Gal. iii. 26, 29.
[560] 2 Thess. ii. 13.
[561] Exod. xix. 10.
[562] Exod. xxxi. 13.
[563] Zeph. i. 7.
[564] Rom. xv. 15, 16.
[565] Rom. xii. 1.
[566] Heb. xiii. 12, 15, 16.
[567] 1 John v. 10.
[568] Rom. viii. 23.
[569] John xiv. 21, 23.
[570] Ps. xxv. 14.
[571] 1 Thess. i. 4.
[572] Matt. xxv. 34.
[573] Eph. i. 13, 14; see also 2 Cor. i. 22; v. 5.
[574] Phil. i. 29.
[575] Rom. v. 1.
[576] Gal. vi. 15, 16.
[577] Eph. ii. 14.
[578] Rom. xiv. 17.
[579] Ps. lxiii. 11.
[580] Is. lxi. 8-10.
[581] Ps. lxxxvi. 4.
[582] Zech. ii. 10, 11.
[583] 2 Chron. xv. 15.
[584] Is. lvi. 6, 7.
[585] Neh. xii. 43.
[586] Rom. xv. 8, 9, 13.
[587] Is. lxv. 14, 16, 6.
[588] Rom. xi. 5.
[589] 1 Pet. iii. 7.
[590] Mal. iv. 2.
[591] Heb. vi. 17.
[592] 2 Pet. iii. 18.
[593] John xv. 16.
[594] Judg. ii. 1.
[595] Ps. xciv. 14; see also Is. liv. 9, 10.
[596] Jer. xxxii. 40.
[597] John x. 28, 29.
[598] 2 Tim. ii. 19.
[599] Rom. viii. 30.