COVENANTING SANCTIONED BY THE DIVINE EXAMPLE.
God's procedure when imitable forms a peculiar argument for duty. That
is made known for many reasons; among which must stand this,--that it
may be observed and followed as an example. That, being perfect, is a
safe and necessary pattern to follow. The law of God proclaims what he
wills men as well as angels to do. The purposes of God show what he has
resolved to have accomplished. The constitutions of his moral subjects
intimate that he has provided that his will shall be voluntarily
accomplished by some of them. His own example presents what must be
willingly done. It affords a complete reason for doing what is besides
variously urged. The law of God is his will diffused among his moral
subjects. His revealed purposes are his determinations to be carried
into effect by means, many of which are beyond the sphere of the willing
endeavours of his creatures. The constitutions of his obedient subjects
are an instrumentality worthy of the glorious moral character of Him
who, though independent of all, acts according to the principles of
eternal rectitude, and who in infinite wisdom can cause immortal beings,
bound by immutable laws, to act so as freely to perform his holy will.
His own example is the direct operation, not of creatures, nor of laws,
nor of dispositions, but of the I AM himself, as the infinite, eternal,
and unchangeable Spirit, presented to the creatures of his power, for
their guidance and direction.
I. God himself has entered into Covenant engagements. The dispensations
of God in Covenant are peculiar to Himself. No change whatever is
produced on him when he transacts with his creatures, or on their
behalf. His relations to them are constituted wholly by his doings that
affect them; He himself is immutable in his being and purposes. When he
acts, he is not moved; when he accepts, no transformation of character
is produced upon him; any new relation in which he stands comes wholly
from the effect accomplished on the creature. He makes known his will,
not as due to the present, but as the same from eternity. He acts in
creation and providence; but his creatures alone are affected. He
becomes engaged to some of them, not by any alteration being produced
upon his views or enjoyments, or state or character, but by the
manifestation of what he is. He accepts of those as united to
Him--viewed by them through his grace as possessed of a certain glorious
character. From eternity his sovereign purposes regarding the salvation
of man, were, but not by any change in the Trinity, or in the Unity of
the Godhead, defined in Covenant.
First. The Eternal Three-in-One entered into confederation in the
Covenant of Redemption. We are warranted from Scripture to receive this
Covenant as a fact. It might not have been; but according to God's will,
it was. The purpose of God to save sinners is from eternity. The
covenant is due to that. In an order of nature wonderful to contemplate,
the former precedes the latter. God willed that the Father should be the
God of grace. God willed that the Son should be the Mediator between God
and men. God willed that the Holy Ghost should dispense his influences
for carrying into effect the purposes of mercy. These purposes stand
from eternity--the fruit of the Divine sovereignty--the conscious
resolutions of the Eternal--the conditions of a sure Covenant. The
reasons for the fulfilment thereof are the sovereign purposes, and the
purposes approved of by each person of the adored Godhead, in an
economic character.
Secondly. God entered into covenant with man in innocence. The Divine
character was made known to the gifted immortal. The will of God
claiming obedience and the offer of definite good were presented before
his mind. He acquiesced, and God was engaged to him and to all his
posterity in covenant. One ground on which He was to bestow the
blessings of the Covenant was his own purpose; His making, before his
creature, and by and before Himself, a promise to confer it, was,
according to the principle of eternal righteousness, the other.
Thirdly. God enters into covenant with men in Christ. He says to
them,--"I am the Lord _thy_ God."[600] Believers are taken into God's
covenant.[601] He made with his people a covenant that shall
endure.[602] All the promises of God are offers made on HIS part to
enter into covenant with sinners. "Now to Abraham and his seed were the
promises made."[603] And, therefore, when these are accepted by men, the
Lord is to them a God in covenant. The Lord hath on some occasions sworn
to his people, and by his oath _made_ a covenant with them.[604] The
Lord brings sinners into the bond of his covenant,[605] and accordingly
makes with them a covenant. And he keeps, and hence he must have
_entered into_, covenant with his people.
Finally. The Lord Jesus on earth illustrated in his practice the duty of
Covenanting. In such a manner as none other than God himself could do,
he gave it recommendation. Possessed of the nature of man, and being
true God, he Covenanted with men, as the Head of the Church of God
himself, and also as a member thereof; and as the Father's servant, in
Covenanting acknowledged Him. He recognised his disciples as his friends
and servants; he spake peace to them, and explicitly Covenanting with
them, saying, "Verily, verily, I say unto you," to them he made precious
promises, which he gave them grace to receive.[606] Waiting on the
ordinances of religion at Jerusalem, about the close of the Old
Testament dispensation, unquestionably along with the people of Israel,
he engaged in various exercises of vowing, and especially in the use of
the Psalms, so full of holy vows to God; and after the last supper with
his disciples, two of whom, by the Spirit that dwelt in all of them,
enjoined the exercise of singing these precious compositions,[607]
singing a hymn or psalm, he at once sanctioned their use in the worship
of God, and gave countenance to the devout making of the Covenant
engagements which they contain. And in those exercises of religion in
which none of his people could hold communion with him, prayer to his
Father was accompanied with his own recognition of his engagement to
fulfil his will. The psalm,[608] a part of which, at least, we know he
repeated on the Cross, and which is prophetic of his exercises there,
and his intercessory prayer, contain at least one instance of the making
or renewing of Covenant engagement on his part, not to be
forgotten.[609]
II. The Lord, in entering into Covenant, provided an example for
imitation. By this it is not intended that any are called to engage in
acts of this nature precisely corresponding with those in which he
engaged. It would be impossible, as well as impious, for men to imitate
the making of the Covenant of Redemption, or of that of Works. Nor is it
meant that men, as perfect beings, are to follow the pattern in this
set by the Most High; but it is to be understood, that in making a
promise of good in truth and sincerity, and in taking Himself to
witness, he is to be imitated by his people in Covenanting, while they
depend on grace afforded by himself.
First. It is possible for his people, after some manner, to imitate God
in Covenanting. They cannot imitate him entering into covenant as a
self-existent, independent Being; nor can they imitate him as in this
providing benefits which of himself he can bestow; but in some respects,
by his grace they may. He holds intercourse with those with whom he
enters into covenants in truth. His people ought to do so with him. He
makes promises. They ought to do so too. He swears by himself. They
ought to swear by him. He swears that He may give assurance of his
intention. They ought to swear for the same reason. Because of his
hatred to sin he entered into covenant. They should enter into covenant
with him in order to show their hatred to it. He necessarily loves
himself, and he loves those with whom he Covenants. By love to him--the
origin of love to all others, as well as to themselves--they should
enter into covenant with him. He promises in order that his people may
have the security of good. They are called by Covenanting to accept his
promise, that they may have the security afforded by believing his word.
In entering into Covenant, God honours his own character. Imitating him
in Covenanting all are called, and they ought, to glorify his name.
Secondly. It is desirable to imitate God in Covenanting. He draws near
to his people; and should they not draw near to him? God is waiting on
men to take hold on his covenant. He has entered into covenant with
others who sought to imitate Him; He offers to do so with us. He
waits,--Infinity waits and draws while waiting,--Excellence waits, and
waiting transforms into excellence,--blessings wait, and attract while
waiting,--He waits on men. To follow finite good, is to seek good,
though limited. To imitate finite excellence, is to aspire at
excellence, even though but in part. To take God for an example, is to
prosecute the course to boundless happiness and honour. Where he walks,
there is sin rebuked, evil flees away, and corruption dies; there good
is seen, a field of duty without limit stretches out, happiness
immeasurable begins, and glory eternal opens. It was by his covenant
that the scene of heavenly bliss was to be opened to sinners, and
peopled by them. Taking hold upon it, the unnumbered millions for whom
it was prepared, in imitation of him, make preparation for it. To follow
these would be delightful and honouring; but would be to follow what is
merely a copy, and only finite. What is it then to follow the great
Original, the provider of glory, and honour, and immortality, to be
dispensed to the eternal honour of his character,--God himself!
Finally. It is a duty to imitate God in Covenanting. The act of swearing
by the name of God is holy. The performance of it is inculcated in the
decalogue. Swearing on the part of the Most High is a manifestation of
His holiness. Swearing on the part of men is at once an imitating of
Him, and a holy service. When men endeavour to discharge the duties of
the ten commandments, they are exercised to holiness, and acting in
imitation of Him who only is holy. And accordingly these commandments
are injunctions to imitate God. Enjoining therefore the duty of
Covenanting, they inculcate that as an imitation of Him--swearing by
himself. Again, even as the exercise of keeping the Sabbath is enforced
by the Divine example, so is that of entering into Covenant with God.
In the fourth commandment, the former duty is explicitly enjoined on
that ground. "For in six days the Lord made heaven and earth, the sea,
and all that in them is, and rested the seventh day: wherefore the Lord
blessed the Sabbath-day, and hallowed it."[610] And although the
observance of no other of the ten precepts is in the like manner
commanded in them, they may all be viewed as declared obligatory,
because of the example of God, an illustration of which is presented in
this. The Lord set an example in the keeping of the Sabbath, and
therefore men are called to keep it. But to the knowledge of his
creatures, he acts according to the principles of the other
commandments, and for the same reason that his example in resting on the
Sabbath is to be followed, is his regard to the other dictates of his
law to be made use of as furnishing examples of what to us is duty. He
has made, and he makes and keeps Covenant engagements: and as his
keeping of the Sabbath is a reason why his creatures are commanded to
sanctify it, so his engaging in covenant is a ground on which they are
called to the duty of vowing and swearing to him. But, besides, the
exercise along with others, is unequivocally inculcated from the Divine
example. The Lord said unto Moses, "Speak unto all the congregation of
the children of Israel, and say unto them, Ye shall be holy: for I the
Lord your God am holy."[611] To be holy, is to obey the Divine law in
all its parts. The Lord is known to be holy, because he acts according
to the principles of that law. To Covenant, therefore, is to do a part
of the duty commanded in the words, "Ye shall be holy;" and to do so for
the reason, "I, the Lord your God, am holy," is to engage in it
according to his commands, because he has entered, and because he does
enter, into covenant. Moreover, this duty would seem to be emphatically
taught in the words--"Let us hold fast the profession of our faith
without wavering; (for he is faithful that promised.)"[612] The holding
fast of the profession of faith implies the making of it; and both are
therefore urged on the ground of the faithfulness of Him that promised;
and He is introduced here as faithful, not merely in order that his
people might depend upon him for the good offered, but as presenting to
them an example according to which all should make and keep engagements
to their brethren and to Him. And finally, this is shown to be incumbent
by declarations leading to the imitation of the Redeemer. He Himself
says, in one of these--"If any man serve me, let him follow me."[613]
The believer cannot follow Him to imitate him, as a Mediator obeying and
dying for others. He cannot so follow him as acting in the nature of
sinless man, or as the living and true God. He cannot so follow him,
teaching by his Holy Spirit to all nations the way of life and peace. He
cannot so follow him as a Priest before the throne on high, making
intercession for sinners. He cannot so follow him in the putting forth
of almighty power for the conversion and edification of his people. He
cannot so follow him to the throne of the universe, to rule over all
things for the glory of God and the good of his people. But in many
respects, he is required, nay in these words he is enjoined, to follow
him. In general, in the discharge of all duty, he is called to follow
him. In particular, to follow him in regarding all the ordinances of
religion--unfolding a covenant relation to God;--in acknowledging a
heavenly Father, as a child in covenant alone could do;--and in making a
solemn confession of the truth of God, saying with him, though in
circumstances infinitely humbler, "To this end was I born, and for this
cause came I into the world, that I should bear witness unto the
truth."[614] His people, were he to bid them, would follow him to prison
and to death. And will they not habitually follow him--who confessed his
own Divine character, to confess that He is Lord, to the glory of God
the Father?[615] Hence, in conclusion,
First. How important the exercise of following the Divine example in
Covenanting! It gives a peculiar elevation to the mind. We are called to
duty for the advancement of God's glory, and for our own advantage. And
when we contemplate aright the exercise as sanctioned by the procedure
of God, how distinctly are these brought before us! Was it not for the
advantage of men that God entered into covenant from the days of
eternity? that he entered into covenant with man in innocence? that he
entered into covenant with so many of our fallen race?--and will it not
be for this that He will yet enter into covenant with unnumbered
millions to come? And as God thus sought the advantage of sinners, will
they not in imitation of him seek it too? But higher still, was it not
for his own glory that God revealed himself as a God in Covenant? Was it
not that he might make known what inherently belonged to Him, and even
the manifestation of which could not add to his essential greatness? Was
it not that he might teach his creatures gifted by his bounty while in
the enjoyment of good to rise above themselves, so as to give scope to
the manifestation of excellence, lovely because of itself, and not less
lovely because of its tendency to attract others to be transformed into
the unfading image of its own loveliness? How then ought all to be drawn
by imitating God in this, to the manifestation of the excellence of the
truth, that sinners may behold it, and being enabled to lay hold upon
it, may drink of that fountain of delight to which it may lead, and
which to eternity, though drawn upon by each of the redeemed, will
remain alike unfailing and satisfying to all? And how ought all thus to
endeavour to manifest that excellence which creatures were brought into
existence to contemplate, were appointed as means to lead each other to
examine, and which was to be displayed, not merely for ages, but that
holy beings might be brought, if not in their natures, at least in their
conceptions, to think in some small measure adequately of God, to
eternity!
But again, and finally. To follow the example of God in Covenanting, is
obligatory through life, and in all ages. The Lord sware in order to
give men an assurance of the immutability of his purposes of mercy. "For
when God made promise to Abraham, because he could swear by no greater,
he sware by himself."... "Wherein God, willing more abundantly to show
unto the heirs of promise the immutability of his counsel, confirmed it
by an oath; that by two immutable things, in which it is was impossible
for God to lie, we might have a strong consolation, who have fled for
refuge to lay hold on the hope set before us."[616] And in order that
men may arrive at the assurance of hope, they ought to have recourse to
the use of this, as well as every other means of grace. The man who
attempts prayer but once, does not give complete evidence of possessing
the spirit of prayer; in order to show this, he must pray habitually.
The individual who attempts to hope, must repeatedly have recourse to
the exercise, before he have pleasing evidence of the existence within
him of the hope that maketh not ashamed. Those who would be assured of
the love of God being shed abroad in their hearts, must have it in
habitual exercise within them; and those who would have the comforting
evidence of their being in covenant with God, must feel themselves drawn
by his example, frequently to acknowledge themselves as devoted to him.
It is self-evident, that every time that the people of God take hold on
his Covenant, he, after some manner, makes a covenant with them. Every
act of Covenanting, therefore, on the part of the saints of God, and
especially on the part of the believer himself, affords an instance of
the Divine example inviting him again to the duty. And since the
Covenant of God from eternity, anticipated all the engagements of time,
to these believers are drawn by the ever-memorable example presented by
that. But the example of God in former ages, also extends to all
succeeding times. The covenant which he made with Abraham, was to
include men in the later as well as former ages. And if the swearing of
an oath then, by the Lord himself, was to be imitated by his people
under any dispensation, it was to be, therefore, imitated during the
last. And even as the covenant with Abraham, the Everlasting
Covenant--the origin of that, afforded the giving of the oath of God as
an example to be followed throughout the whole lapse of time, even until
those who were given to the Son should be brought by him to that
glorious inheritance to which they were chosen.
FOOTNOTES:
[600] Exod. xx. 2.
[601] Gen. xvii. 2.
[602] 2 Sam. xxiii. 5.
[603] Gal. iii. 16; see also ver. 15, 17
[604] Luke i. 72, 73.
[605] Ezek. xx. 37.
[606] John xvi. 23, 24.
[607] Eph. v. 19. James v. 13.
[608] Ps. xxii; see ver. 22.
[609] John xvii. 26.
[610] Exod. xx. 11.
[611] Lev. xix. 2.
[612] Heb. x. 23.
[613] John xii. 26.
[614] John xviii. 37.
[615] Phil. ii. 11.
[616] Heb. vi. 13, 17, 18.