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.



CHAPTER IX.

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.



CHAPTER X.

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.



CHAPTER XI.

COVENANTING ENFORCED BY THE GRANT OF COVENANT SIGNS AND SEALS.

To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance of its duties, and to unfold its blessings. Of these signs, some coeval with each one in covenant, and many enduring like the covenant itself, even for ever, all declaring that some are in covenant with God, and that others will yet also be so in covenant, enforce not less than all other duties, yea, especially enforce the duty of Covenanting itself. A token deemed necessary to a covenant was sometimes freely given: at other times it was requested. Jonathan, in token of his covenant with David, "stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle." Rahab said to the spies from the camp of Israel, "Now therefore I pray you, swear unto me by the Lord, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token." For all in covenant with God, without their entreaty, have tokens been provided. None attempted to ask them in the depth, or in the height above. The Lord himself of his own good pleasure bestowed them. And, first,

The rainbow. "God said, This is the token of the covenant which I make between me and you, and every living creature that is with you, for perpetual generations: I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: and I will remember my covenant which is between me and you, and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh."[662] In the provision, here announced simply as an appointment of providence, all flesh is interested. Noah and his family were interested in the good promised, as a covenant blessing. With Noah the Lord had established his covenant before the flood. "And, behold I, even I, do bring a flood of waters upon the earth, to destroy all flesh wherein is the breath of life from under heaven; and every thing that is in the earth shall die. But with thee will I establish my covenant."[663] For the benefit of the human family were given the following instructions:—"And thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. Of fowls after their kind, and of cattle after their kind; of every creeping thing of the earth after his kind; two of every sort shall come unto thee, to keep them alive. And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be food for thee and for them."[664] After the flood, by the mandate of heaven, had retired, and left them in possession of the first fruits of the gracious federal grant made to him, "Noah builded an altar unto the Lord, and took of every clean beast, and of every clean fowl, and offered burnt-offerings upon the altar. And the Lord smelled a sweet savour: and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth: neither will I again smite any more every thing living, as I have done. While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease."[665] And having blessed Noah and his sons, and made sundry new grants to them, he again declared, "I will establish my covenant with you,"[666] and gave his announcement of the bow in the cloud as its appointed sign. To mankind alone, of all flesh, that could prove a token. For their encouragement alone it was provided. As if God had taken sure means that his promise should be fulfilled, he uses the language, "And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth."[667] The promise is comprehensive. That a race of living creatures under the dominion of man, and for his advantage, should be continued throughout all time,—that the family of man, unvisited by the waters of another flood, should increase during succeeding ages, it implied: and included that a people in covenant with God should be raised up and preserved; grace to perform the duties of his covenant be granted; and the acceptance of their most solemn services, while they should present offerings of righteousness, be afforded to them.

Before the deluge, "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually."[668] The term in the original, which is here rendered imagination, meaning not merely the conceptions of the mind, but also the purposes and desires of the heart, points out the human race swallowed up by the flood's destructive waters, as unpossessed of the willing mind of God's covenant people. As sustaining the character of enemies unto him, they are represented to have said unto God, "Depart from us."[669] The billows of Divine wrath threaten all in their condition. Contrasted with the state of all such was that of Noah, who is described as a just, or justified man, and perfect in his generations, or, in his generations attained to holiness in measure, and to covenant peace. To all such as he was, the bow in the clouds is a pleasing and encouraging sign. That that sign may prove so to all, all are thus enjoined,—"Acquaint now thyself with him"—with God—"and be at peace: thereby good shall come unto thee."[670]

That the end of this sign might not be forgotten or overlooked, is the occasion of its appointment thus celebrated by the Psalmist in a tribute of praise:—"Who laid the foundations of the earth, that it should not be removed for ever. Thou coveredst it with the deep as with a garment: the waters stood above the mountains. At thy rebuke they fled; at the voice of thy thunder they hasted away. They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them. Thou has set a bound that they may not pass over; that they turn not again to cover the earth."[671] By a reference to the promise given when this sign was appointed, and which it was designed in every season to bring again into view, is the sin of idolatry—a breach of covenant with God—thus condemned:—"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; and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it. But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest." The practices of the people so addressed are also thus described,—"Though they say, The Lord liveth; surely they swear falsely." "Thy children have forsaken me, and sworn by them that are no gods." And their consequent privations are in like manner introduced. "Your iniquities have turned away these things, and your sins have withholden good things from you."[672]

That this token was to designate the continuance of a covenant, the blessings of which were not merely temporal, but spiritual and eternal too, and whose duties—incumbent on those who surround the altar of God and swear by his name, should still be performed, we are taught by his own words,—"This is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee."[673]

To encourage the prophet Ezekiel in discharging the duties of his mission to the house of Israel, and also that many to whom his messages should be addressed might receive them, this sign, in vision, was presented before him. To expostulate with the rebellious house of Israel he was sent. The privileges enjoyed by that people he was called, in these terms, to describe, "Yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine;" and for their apostacy, to deliver to them the warning, "Thus saith the Lord God, I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant."[674] He had been commanded to utter the corresponding denunciation, "But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord God."[675] But he had also been charged with the promise, "I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh; that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God;"[676] and was enjoined to give the prediction, "Nevertheless, I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant."[677] But the glory of the God of Israel meanwhile had appeared—that glory which was seen by him at first, "as the appearance of the bow that is in the cloud in the day of rain."[678] That his ministry was undertaken by the authority of a God in covenant it signified; and announced the certain success which should follow his labours, in the conversion of some to be won by offers of mercy, and abiding tokens of reconciliation and peace.

The prophetic part of the Book of Revelation—unfolding the history of the Church of God, from the days of the apostles till the end of time, is introduced by a vision presenting this covenant sign—"A throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald."[679] To the whole period, therefore, of the Church's later history, that sign was to apply. The "four living creatures"—emblematical of the ministers of the gospel, who are also presented in that vision, by this are encouraged to exclaim, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come;" and by this are they and the four and twenty elders, as a people in covenant with God, led to adore the Lamb, saying, "Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation;" and to seek to be enabled, as a race wholly devoted to God, truly to say, "Thou hast made us unto our God kings and priests: and we shall reign on the earth."[680]

And, finally, before the witnesses for Jesus, ordained to witness a good confession, and in opposition to ignorance and sin in the world, to abide by, yea even to renew, their confession and wonted vows, made by all the solemnity of an oath, the same sign is presented. The promise is made, "And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth."[681] The work committed to these witnesses was arduous. Nor was the finishing of their testimony, in the eyes of the world, enviable. But manifestly great was to be their gracious reward, when they should ascend up to heaven in a cloud, and their enemies behold them. The duty to which they were called, and their high enjoyments to follow, the little book which John was commanded to eat, contained. It appeared open in the hand of that mighty angel—the angel Jehovah—come down from heaven, whose face was as it were the sun, and his feet as pillars of fire. To assure his servants of the stability of his covenant, through which is dispensed his all-sufficient grace, and to prompt them faithfully to perform their high duties, in vision he was seen clothed with a cloud, and with a rainbow upon his head.[682]

Beauteous is the bow in the cloud in the day of rain. More beauteous than what is simply material, is it to the mind's eye as a Covenant sign. The colours of that bow, unfaded throughout all ages, have continued; and the security of God's covenant is without change. Though the waters of another flood will not invade the earth, the flood of Divine wrath will swallow up the world of the ungodly. None of God's Covenant signs stir them up to duty; and as to each Covenant sign they continue wilfully blind, to them no final sign of good will appear. But while by them no token of deliverance will be seen, to the righteous, the evidence of God's purpose to deliver them will be complete. And when his enemies, like the men of old time, who, while the flood's destructive waters advanced, may have fled to the mountains for safety, will in vain seek deliverance from Divine wrath, his people, contemplating the evidence of his gracious regard to them, in triumph will acknowledge,—"Truly in vain is salvation hoped for from the hills, and from the multitude of mountains; truly in the Lord our God is the salvation of Israel."[683]

But next was given, the sign of Circumcision. "This is my covenant, which ye shall keep, between me and you, and thy seed after thee: every man-child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man-child in your generations; he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant."[684] This rite, thus described, having been instituted on the occasion of a renewal of God's covenant with Abraham, signified at least God's acceptance of the patriarch in this service, and the acceptance of all who, when suitably called to it, should, in renewing their engagements to the Most High, imitate his example. And hence obviously, all who should submit to this rite or its equivalent, were encouraged thereby to seek privilege, by endeavouring individually and socially to renew their vows to the Lord.

Benefit was to be enjoyed through the reception of this sign. The reception of it did not imply the attainment of grace; but as a sign, it was appointed to denote grace received. Abraham "received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised."[685] To the enjoyment of all other privileges of the visible Church of God, it was introductory and necessary:—"And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof."[686] To the Hebrew people, as an inestimable privilege, were committed the oracles of God. "For what nation," said Moses to them, "is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments as all this law, which I set before you this day?"[687] And to them was delivered the command, so indicative of good,—"Three times in the year all thy males shall appear before the Lord God."[688] Thus access to all the means of spiritual advantage was secured, and opportunities of being fully addressed by the most varied and powerful motives to duty, were provided.

That the efficiency of this rite as a sign might be most complete, attention to it was enjoined under the greatest penalty. And that the design for which it was given was highly important, would thus appear. The character of the duties incumbent on the Israelites moreover illustrate this. Every man that was circumcised was debtor to do the whole law. And till the Mosaic dispensation should come to an end, throughout life his obligation could not decrease. As a member of the Church and nation of Israel, by the solemn Covenant engagements of that people to God, and to one another, he was bound. To fear the Lord, to swear by his name, and to perform his vows, was required of him. And to testify to the truth of his profession he bare the sign of God's covenant upon him. When Israel under Joshua, had entered the promised land, the use of this sign became peculiarly manifest. "At that time the Lord said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins." The same individuals were not circumcised twice. The young of the people had not been circumcised in the wilderness. Their fathers—who had been circumcised in Egypt, with the exception of Caleb and Joshua—died before reaching the land of promise. Though the people, while they were in the wilderness, having no immediate intercourse with the heathen, neglected that duty without being specially reproved for it; yet when they came to Canaan, where idolaters abounded, their non-observance of it was not to be permitted. In reference to these heathens the command had been given, "Thou shalt make no covenant with them, nor with their gods."[689] And when they came among them, that they might not associate with them in their idolatrous rites, but be constantly reminded of their own separation to the service of God, the duty was re-injoined, and on its performance, "The Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you."[690]

Circumcision was given, not merely as a sign to denote God's Covenant, but as a seal to give assurance of its benefits, and also of the performance of its duties. Abraham by receiving it as a seal of the righteousness of faith had confirmed to him the promises on which in believing he relied, and was recognised as permanently set apart to perform the duties of faith and obedience. Every blessing promised in the word of God as if sealed by His own seal, to him and to his spiritual seed was thus made sure; and every act of obedience enjoined on them, and to which by solemn vow they should become engaged, as secured by the seal of his approbation and acceptance, thus were they assured, they should by his grace endeavour to perform. But under the New Testament dispensation, instead of circumcision as a sign and seal, has been instituted the ordinance of

Baptism. All that the other was, as a sign and seal of God's Covenant under the former dispensation, this is under the present. To these two ordinances, as symbols each of newness of life, and of the forgiveness of sin, the apostle in writing to the Colossians, makes the reference,—"In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses."[691] And writing to the Church of the Romans, who were not circumcised, but had been baptized, he declares of Abraham,—"He received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also."[692] Was that enjoined by Divine authority? So was this. "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,"[693] is the Saviour's command. Was he circumcised according to the law? At the hand of his servant John, he received baptism. And baptism along with repentance and faith was preached by the apostles. To the enjoyment of other outward privileges, as circumcision was, this is the first step. When any acceded to the offers of the gospel, baptism was administered to them. The cases of the Ethiopian eunuch, Lydia and her household, many of the Corinthians, and others, are instances; of spiritual blessings in all their extent this is a sign and seal. This the apostle Peter adverted to, when he said, "Repent, and be baptized 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."[694] And this truth, no less emphatically these words declare,—"Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."[695] And finally, of Covenant duties, would it thus appear too the sign and seal. "The like figure whereunto, even baptism, doth also now save us, (not the putting away the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ."[696] Baptism is a sign of the outpouring of the Spirit of Christ. His effusion on the day of Pentecost was in fulfilment of the prophecy,—"And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions. And also upon the servants and upon the handmaids in those days will I pour out my Spirit."[697] And his influences by another prophet are thus promised,—"I will pour my Spirit upon thy seed, and my blessing upon thine offspring." And if, of such benefits as these, baptism is an appointed token and security, can it be less a sign and seal of these their glorious effects,—"They shall spring up as among the grass, as willows by the water-courses. 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"?[698] But after circumcision, was appointed as a sign,

The Sabbath. Like the rainbow, the sabbath had been from the beginning. At a period of the world when many habitually disregarded it, was it given as a Covenant sign. "And the Lord spake unto Moses, saying, Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you." "Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant."[699] That the end of keeping the sabbath was to cherish the conviction that the Lord sanctified his people, these words of institution declared. But by taking them into covenant with himself, and causing them to keep his covenant, the Lord sanctified them. "The Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments; and to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken."[700] To vow unto him singly, or unitedly, was a duty of his covenant. To do this his people were sanctified. And hence, of this, as well as of each other religious service, the sabbath was a sign.

Those who keep the sabbath will enjoy the privileges of God's people. "If thou turn away from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it."[701] But Covenanting is one of the privileges of the heritage of Jacob. Those, therefore, who keep the sabbath, that they may enjoy in full the gracious benefits promised to them, will have it put into their hearts individually, and often in a social capacity, to enter into and renew, solemn covenant engagements with the Most High.

The institution of the sabbath itself has afforded calls for engaging in the practice of vowing to God. Moved by a sense of duty, Nehemiah and others returned to Jerusalem, contemplating the evils to which they were exposed from the example of the heathen, with a zeal worthy the adoption of all in times of abounding sin, engaged in solemn covenant with God to keep the sabbath, as well as discharge other bounden duties. "They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord, and his judgment and his statutes; and that we would not give our daughters unto the people of the land, nor take their daughters for our sons: and if the people of the land bring ware, or any victuals, on the sabbath-day to sell, that we would not buy it of them on the sabbath, or on the holy-day."[702]

The continuation of the sabbath is a provision for the observance of every religious service. In opposition to the worldliness of men's hearts, by the arrangements of a beneficent providence, first the seventh-day sabbath, and afterwards the Christian sabbath, was granted and preserved to the Church of God. That the ordinances of religion should not fail to be dispensed or waited on, the sabbath was given; and for this end, throughout every age, it will be kept. On that day especially, the worship of God is conducted in his sanctuary, and through the preaching of the gospel are the blessings of God's covenant freely offered, and its duties illustrated and enjoined. Where there is no sabbath, religion is unknown. Where the sabbath is not kept, the benefits of religion are not enjoyed, and the law of God as a rule of duty is not regarded. The insensibility of conscience that permits to contemn the injunction to keep holy the sabbath, will not, because of the authority of God, condemn the breach of any other of his commands. The ungodliness, and not infrequent immorality of sabbath-breakers, fearfully show how dangerous it is to trifle with or despise any Divine precept, and especially exhibit the evil to which they expose themselves, who, refusing to sanctify this day, are unaddressed by this as a sign of good, and unsolicited by this or any other Divine ordinance to resolve to cleave to holiness, the end of which is life and peace. When the sabbath is not kept, the ordinary duties of religion are not performed. The sign of God's covenant being dishonoured, no blessing of his covenant can be enjoyed, nor covenant duty be discharged. As a reason for pouring out his judgments upon the people of Israel, the Lord declared to them, "Thou hast despised my holy things, and hast profaned my sabbaths."[703] And when a restoration to the privileges of the sabbath is foretold, regard to them as a people in covenant is promised. Is it said,—"For in mine holy mountain, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things. I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen." In connection with this is given the assurance, "And I will cause you to pass under the rod,"—as sheep under the rod of the shepherd—"and I will bring you into the bond of the covenant."[704] The good promised to those who keep the sabbath, whether viewed as positive privilege, or as a disposition and fitness to obey Divine injunctions, is most extensive; while the evil threatened for the desecration of it is appalling indeed. What less than the highest privileges of the saints on earth is offered in the promise, "And it shall come to pass, if ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this city on the sabbath-day, but hallow the sabbath-day, to do no work therein; then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall remain for ever. And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt-offerings, and sacrifices, and meat-offerings, and incense, and bringing sacrifices of praise, unto the house of the Lord"? And how dreadful the threatening, "But if ye will not hearken unto me to hallow the sabbath-day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath-day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched"?[705] But as a sign of God's covenant, we are called to contemplate also,