COVENANTING A PRIVILEGE OF BELIEVERS.
Whatever attainment is made by any as distinguished from the wicked, or
whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption
into the family of God is of this character. "He came unto his own, and
his own received him not. But as many as received him, to them gave he
power (margin, or, _the right_; or, _privilege_) to become the sons of
God, even to them that believe on his name."[617] And every co-ordinate
benefit is essentially so likewise. The evidence besides, that
Covenanting is a good to which believers, through the grace of God, are
entitled, is abundant.
First. Believers Covenanting are a people near to God. To be near to
God, is to have special privilege. "He also exalteth the horn of his
people, the praise of all his saints, even of the children of Israel, a
people near unto him. Praise ye the Lord."[618] Those who honour him
will God honour.[619] But with the lip, and consequently in Covenanting
as well as otherwise, such draw near to honour him. It is the hypocrisy
of the Jews, who insincerely attempted this becoming service, that is
challenged in the words,--"This people draw near me with their mouth,
and with their lips do honour me, but have removed their heart far from
me, and their fear toward me is taught by the precept of men."[620]
While, therefore, He sets before the wicked their sin, he honours his
own, or recognises them as gifted with privilege while they draw near
to him in the duty. To engage in the idolatry of the ancient heathen, or
otherwise to fail to recognise God as a God in covenant, was to be far
from him; while to draw near to him, and, consequently, to acknowledge
him in vowing to him or otherwise, was good for his saints.[621] Some,
as examples of all who were uninterested in the Covenant of God, are
represented as destitute of what are accounted the privileges of the
covenant children; while the attainments of those after their
conversion, and which, by being put in contrast with what appertained to
them in their former state, must be viewed as spiritual privileges, are
represented as consisting in this,--that they were made nigh by the
blood of Christ. "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."[622] And, by an apostle, encouragement to enter into the
holiest by the blood of Jesus, at once a duty including that of
Covenanting, and certainly a privilege, is given in the language--"Let
us _draw near_ with a true heart, in full assurance of faith."[623]
Secondly. These Covenanting are in the gracious presence of God. The
want of this on the part of the wicked being a curse, the enjoyment of
it by the righteous is a privilege. Cain went out from the presence of
the Lord, or ceased to attend to the institutions of religion, and thus
manifested that he had neither enjoyed nor valued the presence of God
reconciled to him. By suffering them to be removed by the Babylonians
from their own land, and, consequently, from the ordinances of his grace
dispensed in his temple, the Lord cast out the wicked of Jerusalem and
Judah from his presence,[624] or deprived them of those opportunities of
enjoying his gracious presence which they had not improved. To his
people among the heathen, even though deprived of the public ordinances
of Zion, He himself proved a sanctuary.[625] Moses received from the
Lord, on behalf of Israel, the encouragement, "My presence shall go with
thee, and I will give thee rest."[626] The promise must, therefore, have
been fulfilled to them throughout their whole journey to Canaan, and
especially when about its termination they entered into covenant with
Him. The agitation of the earth and heavens, when the Lord came down
upon Mount Sinai, was a striking intimation that Israel there enjoyed
the presence of God.[627] The covenant blessing of peace was to be
bestowed, and, consequently, accepted in his gracious presence. "The
Lord bless thee, and keep thee; the Lord make his face shine upon thee,
and be gracious unto thee; the Lord lift up his countenance upon thee,
and give thee peace."[628] Yea, the upright shall come into his
presence, confessing his name, and shall continue to enjoy his favouring
regard. "Let us come before his presence with thanksgiving
(_confession_)."[629] "Surely the righteous shall give thanks
(_confess_) unto thy name: the upright shall dwell in thy
presence."[630]
Thirdly. These Covenanting, see God. As he is in his essential
character, no man hath seen God at any time. Even of the Redeemer
himself as God, it is said, "Who only hath immortality, dwelling in the
light which no man can approach unto; whom no man hath seen, nor can
see."[631] It would appear to have been some such manifestation of
God--altogether incompatible with the capacities of a creature, that
was denied to Moses when the Lord said to him, "Thou canst not see my
face; for there shall no man see me, and live."[632] Yet, as Moses,
though he did not see the glory of God according to his desire, enjoyed
the gracious presence of God, all his people receive the light of the
knowledge of the glory of God in the face of Jesus Christ.[633] By
faith, in this manner, both before and after his incarnation, God was to
be seen in Christ, and especially on occasions of solemn Covenanting. It
is the blessedness of the pure in heart, that they shall see God.
Inviting sinners to come unto him, and even formally to take hold upon
his covenant, the Lord utters the command, "Look unto me, and be ye
saved, all the ends of the earth; for I am God, and there is none
else."[634] And lifting up their hand, and their heart, and their eyes
to him, his people obey. From a verb ([Hebrew: chazoh]) that signifies
_to see_, come two nouns, one of which ([Hebrew: chozeh]) signifies, _a
prophet_ and _a covenant_, and the other, ([Hebrew: chazuth]) as we have
seen,[635] _a vision_, or _a revelation_, and _a covenant_.[636] Hence,
a covenant with God, in a sense far higher than what is applicable to an
agreement with mere men, is made in receiving a revelation of his will,
or seeing him in such a manner as is competent to his people. The
"cherubim" of the Old Testament, and the "four living creatures" of the
New,[637]--the one representing the ministers of religion in both
periods, the other symbolizing the ministers of the gospel in the
latter, are both represented as full of eyes. Thus described, they
resemble the prophets of old, denominated "seers." The many eyes
ascribed to them may point out the enlarged capacities which they should
have for apprehending Divine things, as well as for rightly observing
the dispensations of Providence, in order that they might teach the
people. But from the prophets, and rulers, and seers, who were
unfaithful, being represented as having had their eyes closed, and the
people to whom a vision or covenant was addressed, being exhibited as
unable to read it,[638] and from those who were guilty of idolatry being
spoken of as blind,[639] it would appear that both the ministers of
God's sanctuary and his other people, under the former dispensation,
when they drew near to Him in Covenanting, enjoyed a privilege of which
the gift of seeing was an emblem. And from the "four living creatures"
and the "elders"--the one full of eyes, and the other also capable of
contemplating the Lamb as slain, around the throne, saying, "Thou hast
made us unto our God kings and priests"--,[640] it would appear that the
later saints in the house of God on earth were to engage in the exercise
of taking hold on his Covenant, and as his saints of old, there to enjoy
the vision of God as a privilege. Yea, even to the Gentiles, enabled to
apprehend Christ as given for a light to them, it will be vouchsafed as
a privilege to attend to this. "I the Lord have called thee in
righteousness, and will hold thine hand, and will keep thee, and give
thee for a covenant of the people, for a light of the Gentiles."[641]
Fourthly. These Covenanting, know God, and are known of him. The
heathen, worshipping idols, are represented as not knowing God. "Howbeit
then, when ye knew not God, ye did service unto them which by nature are
no gods." And some from among them who had made an insincere profession
of religion, are reproved for turning from services which, if rightly
engaged in, would have been discharged by them in such a manner as to
show that they knew God, but which they had never properly performed.
"But now, after that ye have known God, or rather are known of God, how
turn ye again to the weak and beggarly elements, whereunto ye desire
again to be in bondage?"[642] To know God is, in reality, by faith to
see God. As He promised to make himself known in a vision,[643] so he
will give his people to know him in acceding to his Covenant. "The
secret of the Lord is with them that fear him; and he will shew them his
covenant."[644] The privilege thus described implies in it a knowledge
of the gracious promise of God's covenant, and consequently, of the
glory of his character, wrought in them by his Spirit. And those who
will enjoy it are those who fear him, and consequently, who will
recognise Him as their God. Hence it is that the expressions "to
Covenant," and "to know God," may often be put, the one for the other.
Encouraging his son to cleave to the Lord in covenant, David said,--"And
thou Solomon, my son, know thou the God of thy father, and serve him
with a perfect heart, and with a willing mind."[645] The Egyptians,
described as to enter into Covenant with God, it is prophesied, will
know him. And hence, all brought to acknowledge him in this manner are
truly blessed. "This is life eternal, that they might know thee, the
only true God, and Jesus Christ, whom thou hast sent."[646]
Fifthly. To these Covenanting, the Lord is favourable. He extends to
them the light of his countenance. "Offer the sacrifices of
righteousness; and put your trust in the Lord. There be many that say,
Who will show us any good? Lord, lift thou up the light of thy
countenance upon us."[647] And He accepts them. "I have not spoken in
secret, in a dark place of the earth: I said not unto the seed of
Jacob, Seek ye me in vain."[648]
Sixthly. These Covenanting, enjoy communion with God. The wicked do not
use the name of God, in swearing by him, with acceptance;[649] but his
people do.[650] And then the Lord speaks to them. "I am with you, saith
the Lord of hosts: according to the word that I covenanted with you when
ye came out of Egypt, so my Spirit remaineth among you; fear ye
not."[651] The Lord dwells among his people continually;[652] and hence,
He is among them when they engage in vowing and swearing to Him; and in
the language of prophecy, new manifestations of his favour to his people
are introduced under the representation of the Lord returning to them
while performing the duty. "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."[653] Entering into
covenant with him, they feast before him. The dispensation of all the
ordinances of religion is represented as a feast; and not less than of
any other of them is that of Covenanting. A feast is a token of
friendship. Special solemnities among the people of Israel were
designated feasts. Covenanting with God sometimes entered into the
religious exercises performed at these. The blessings of salvation are
offered as the rich provision of a sumptuous feast, provided and given,
by the Lord himself. And the reception of them in this exercise belongs
to the privilege of those accepted, before him. "And in this mountain
shall the Lord of hosts make unto all people a feast of fat things, a
feast of wines on the lees, of fat things full of marrow, of wines on
the lees well refined." "And it shall be said in that day, Lo, this is
_our God_; we have waited for him, and he will save us: this is the
Lord: we have waited for him, we will be glad and rejoice in his
salvation."[654]
Finally. By his love the Lord constrains his people to take hold on his
Covenant. Because of the love of God, his chosen are called at once to
duty and privilege. Duty they perform through the influence of his love
shed abroad in their hearts; and they enjoy privilege by his love
extending to them. The Lord Jesus said to his disciples, "If ye love me,
keep my commandments." The injunction extends to the command regarding
the commemoration of his death,--"This do in remembrance of me."[655]
And his people, under the influence of love to him, obey. "For the love
of Christ constraineth us; because we thus judge, that if one died for
all, then were all dead: and that he died for all, that they which live
should not henceforth live unto themselves, but unto him which died for
them, and rose again."[656] But in drawing near to God in the ordinance
of the Supper, and in other explicit acts of Covenanting, they enjoy the
manifestations of his love. "He brought me to the banqueting house, and
his banner over me was love."[657] Even as Jonathan, after David and he
had entered into a covenant of the Lord, caused David to swear again
because he loved him,[658] the Lord causes his people, whom by his love
he had drawn to himself, to swear by his name. "I have loved thee with
an everlasting love; therefore with loving-kindness have I drawn
thee."[659] "I drew them with cords of a man, with bands of love."[660]
Hence,
In conclusion. The observing of the other duties of God's Covenant, as
well as the taking hold of it, is a privilege. Whatever is enjoyed in
communion with God is inseparably associated with good to follow. As in
the keeping of his commandments there is a great reward, so the
blessedness of high privilege is enduring. The strength afforded for
duty is a manifestation that privilege has been enjoyed. And the
bringing forth of the fruits of righteousness, no less than the high
enjoyment which fitted for causing them to abound, is a special
blessing. If it is a privilege to vow to God, it is a privilege to
observe the vow. If his mercy is seen in the giving of a heart to make
it, certainly it is manifest in the granting of spiritual vigour fully
to perform its promise. If it is a blessedness to commune with Him of
all that is within the heart, can it be else to realize, throughout the
whole period of the performance of engagements solemnly made to him, the
promise of his Covenant,--"I will instruct thee and teach thee in the
way which thou shalt go: I will guide thee with mine eye."[661]
FOOTNOTES:
[617] John i. 11, 12.
[618] Ps. cxlviii. 14.
[619] 1 Sam. ii. 30; see also John xii. 26.
[620] Is. xxix. 13.
[621] Ps. lxxiii. 27, 28.
[622] Eph. ii. 12, 13.
[623] Heb. x. 22; see also ver. 19, 23.
[624] 2 Kings xxiv. 20.
[625] Is. viii. 14.
[626] Exod. xxxiii. 14.
[627] Ps. lxviii. 8.
[628] Num. vi. 24-26.
[629] Ps. xcv. 2.
[630] Ps. cxl. 13.
[631] 1 Tim. vi. 16
[632] Exod. xxxiii. 20.
[633] 2 Cor. iv. 6.
[634] Is. xlv. 22; see also ver. 23, 24.
[635] Page 222.
[636] The former occurs in the original of Is. xxviii. 15, and the
latter in that of Is. xxxviii. 18.
[637] Ezek. x. 13; and Rev. iv. 8.
[638] Is. xxix. 10-12.
[639] Is. xlii. 17, 18.
[640] Rev. v. 10.
[641] Is. xlii. 6.
[642] Gal. iv. 8, 9.
[643] Num. xii. 6.
[644] Ps. xxv. 14.
[645] 1 Chron. xxviii. 9.
[646] John xvii. 3.
[647] Ps. iv. 5, 6.
[648] Is. xlv. 19; see also Rom. xii. 1; xv. 16.
[649] Jer. xliv. 26.
[650] Jer. iv. 2.
[651] Hag. ii. 5.
[652] Ps. cxxxii. 14.
[653] Zech. ii. 10, 11.
[654] Is. xxv. 6, 9; see also ver. 7, 8.
[655] 1 Cor. xi. 24, 25.
[656] 2 Cor. v. 14, 15.
[657] Song ii. 4.
[658] 1 Sam. xx. 17; see also ver. 16.
[659] Jer. xxxi. 3.
[660] Hos. xi. 4.--Cords and bands here correspond to the bond of the
Covenant.
[661] Ps. xxxii. 8.