The Ordinance of Covenanting Part 14

It was, therefore, in the exercise of Covenanting. It was as the representative of a Covenant seed that Abraham was the father of all them that believe. The Covenant made with Abraham, as the father of the faithful, endures. "That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. Brethren, I speak after the manner of men; Though, it be but a man's covenant, yet, if it be confirmed, no man disannulleth, or addeth thereto."[398] The covenant which G.o.d made with Noah, even as that which he made with Abraham, he designates "My Covenant." All, therefore, who believe, in whatever time, are interested in one covenant with G.o.d. That was confirmed of G.o.d in Christ.[399] Its ratification by the death of Christ, the testator, was the ratification of the Covenant of Redemption.[400] The blessings of it are the blessings of the Covenant of Redemption. That covenant--the Covenant of Grace--is, therefore, the Covenant of Redemption revealed and dispensed to man. The latter flows from and was provided by the other; and this appears also from the fact, that the true Church in the world is characterized by her adherence to G.o.d's covenant. True religion, and all its inst.i.tutions, are represented in Scripture as a covenant with G.o.d.

The different dispensations of Divine grace are each denominated a covenant--the first dispensation, the "Old Covenant"--the last dispensation, the "New Covenant." Promises made, duties inculcated, and signs given for the direction of the faith of G.o.d's people, are each exhibited as a covenant. These facts can be explained only on the principle that all of these things so presented, proceed from the covenant of G.o.d--which was from eternity, but was made known to man--and take their common designation from their connection with that Everlasting Covenant. The adoption of this obvious rule of interpretation would have saved the many vain attempts that have been made to deny the existence of the Everlasting Covenant, and to misrepresent the true nature of those different dispensations of Divine grace, which have been denominated from it. It would have prevented from absurdly maintaining that what is represented as G.o.d's covenant with his people, is not, in reality, a covenant, but merely a law. By tracing all the dispensations of grace to one great source, it would have acknowledged them, as they are presented in the sacred record, to be consistent with one another, and would have prevented all the spiritual poverty that arises from refusing to accept of the flood of light which the Old Testament record casts forth towards the ill.u.s.tration of that of the New; and would have shown, that while some services of a former period, having served their purpose, have indeed pa.s.sed, others, and, among the rest, that of Covenanting with G.o.d, which have, along with those, been by many consigned to abolition, are indeed among those inst.i.tutes which, till heaven and earth pa.s.s, shall not pa.s.s away. But to proceed. The revelation of the will of G.o.d is in Scripture represented as a covenant. A term, (????), meaning literally _a vision_, and consequently _a revelation_, is put also to denote _a Covenant_ or _agreement_. In various pa.s.sages it occurs in the first acceptation.[401] In the last, it is employed in the original of the following:--"And your covenant with death shall be disannulled, and your _agreement_ with h.e.l.l shall not stand."[402] Now, though this pa.s.sage does not refer to a covenant with G.o.d, yet it alludes to a transaction of a covenant character; and, consequently, may be understood as containing, in reference to what is evil, a form of expression that might be employed regarding a covenant with G.o.d. Indeed, from various representations of Scripture, made in different terms, the act of Covenanting would seem to be compared to a seeing of G.o.d;[403]

and, also, to what corresponds with that--a seeking of his face.[404] It therefore follows, that the revelation of Divine truth is the revelation of the Everlasting Covenant; that men, in holding communion with him, learn concerning that Covenant; and that, in Covenanting with him, they take hold upon it as dispensed to men, and on it alone. By keeping the Sabbath, by receiving circ.u.mcision, by performing, besides, the other duties of the law of G.o.d, by recognising the obligations of the Church imposed in former times, and by entering into solemn engagements on their own behalf, and on behalf of their children, believers at every time, under former dispensations, acknowledged the Church's federal character; while, by recognising the Lord as their G.o.d, and acting faith in a Saviour then yet to come, they acknowledged that the Covenant into which they were taken, was that revealed and dispensed by him, and which was a manifestation of that to which He had acceded, who said, "Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my G.o.d; yea, thy law is within my heart."[405] And after the work of Him who came "to make reconciliation for iniquity, and to bring in everlasting righteousness," was accomplished, the people of G.o.d, by observing the ordinances of Baptism and the Lord's Supper, by vowing and swearing to him, and by attending to the other inst.i.tutions of his grace, continue to acknowledge their faith in him, as "the Mediator of the New Testament," and as the "one Mediator," in whom the Covenant was confirmed with Abraham, and who was present with his people in Sinai;[406] and to manifest their decided conviction, that the appointment of all the means of grace, flowed from that glorious transaction concerning which it is said, "As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water."[407]

First. In the Everlasting Covenant, provision was made for Covenanting under the Patriarchal and Levitical dispensations.

The acknowledgments and conduct of believers in those times ill.u.s.trate this. These showed an acquaintance with the subject peculiarly striking.

Where the engagements into which Noah and his family were brought are spoken of, no hint is dropped that the nature or design of the duty was new to them. The terms in which the covenant of G.o.d was made known to him, would appear to have been quite familiar to him; and the alacrity with which he engaged in performing the rite of sacrifice, would seem to indicate that neither he nor his family were strangers to that, as an accompaniment of Covenanting. The manner in which certain distinguished individuals, who lived anterior to the Mosaic economy, employed and desired the oath, showed that the information concerning it, which must have been communicated by Noah and his family, had been, by some at least, carefully preserved. Not merely Abraham, who may have received special information from above concerning the exercise, but some of his contemporaries in the region of Canaan would appear to have known well the character and tendency of covenant obligation. At the death of Joseph, his brethren manifested a complete acquaintance with the subject; nor were their descendants, two hundred years after, when emerging from bondage, unwilling to acknowledge the debt of duty which, by the oath of their fathers, was imposed upon them. At the solemnities of Sinai, Israel would appear to have recognised the obligation of vowing and swearing to G.o.d, as well as that of any other requirement of his law. It does not appear that any one of the Hebrews of those ages ever thought of calling in question the duty of attending to, and acquiescing in, every declaration made to them through an appointed channel from heaven. That they were a rebellious people is beyond a doubt; but that fact is not inconsistent with the conclusion that, in consequence of the force of habit or example, they might give a verbal acquiescence to requirements, the importance and necessity of obeying which they might not feel. As others are, they were a.s.sailed from without and within with temptations to fail in their duty; and before those they fell. Most of them were under unbelief, and they would not obey; but when addressed by Moses, or any other servant of the Lord, while a wonder or miracle was wrought and duty was enjoined, testifying to the duty of giving obedience when G.o.d commands, however soon they might forget, they said, "All that the Lord hath said will we do, and be obedient."[408] There is only one principle on which this intimate acquaintance with the claims of the service can be accounted for. The obligation of the duty must have been taught to man from the beginning.

That is implied in the law which was written on his heart in innocence.

The duty inc.u.mbent on him as a sinner must have been revealed to him immediately after the fall. There is no reason to suppose that, seeing that sacrifice and covenanting for a vast length of time, were observed together, they were not coeval. But however that may be, equally with the one, the other, in the first ages, was known; and to one fact both are to be traced. The duties co-ordinate in their bearings--the one pointing to the great propitiation, the other rocognising the claims of the Author of that salvation which the "One Sacrifice" was to secure, both have their origin in that one glorious Covenant, by which the method in which it should be bestowed was arranged.

Provision was made through promises. Some of these were that the duty would be engaged in;[409] others of them, that the keeping of engagements made would be followed with good;[410] others, that all the blessings of the covenant would be bestowed.[411] The pa.s.sages belonging to each of these cla.s.ses are numerous. Containing a proposal of conditions on G.o.d's part, they lead directly to the duty. What is wanting, is the acceptance of them on the part of man. So often as they are read or meditated on, or pressed on sinners in the preaching of the gospel, the sinner is invited to take hold in G.o.d's covenant. The invitations addressed through them are made by the Redeemer as the Prophet of his Church, and as the Lord of all. They exhibit the will of the Father, that his people should acknowledge him as the G.o.d of grace.

They testify to the love of the Spirit, whose work it is to lead to accept of them. They unfold the purposes which were of old. They are the echo of the promises of the Everlasting Covenant, made to the great Mediator between G.o.d and man.

Through types. Covenanting itself is not a type or shadow, but a substantial reality. With many other things, however, which in some aspects of their character were types of good things to come, under other of their features it may be a.s.sociated in presenting an emblem of what is spiritual. Thus, every inst.i.tution of Divine grace may be understood as testifying to the excellence and necessity of every other, and to the reality of the exercises of the heart which ought to accompany their outward observance. Many things connected with the former dispensations, accordingly, vouch for the high origin, and nature, and claims of Covenanting. We contemplate them doing so, not as types of good things which had no existence when they occurred, but as emblems of good connected with vowing and swearing to G.o.d, which was common to every era of the history of the Church. By these, not less explicitly than by the voice of speech, instruction is addressed; and not less than the most explicit tender of good or obligation are their dictates to be received. Enoch, who clave to G.o.d; Noah and Abraham, each a covenant head; Aaron and Phinehas, each the representative of a Covenanted priesthood; and David, the federal head of a royal posterity; as individuals, were emblems of many devoted personally and socially by Covenant to the Lord. The Israelites, servants of G.o.d: the first-born among these, dedicated to the Lord: the Goel, or, Kinsman-redeemer, under a descending obligation to interpose in behalf of a relative: the voluntary bondservant, who, from love to his master and family, explicitly engaged himself to his service through life: sojourning strangers, not Canaanites, allowed and encouraged by the Israelites to wait on all the ordinances of religion: the Hebrew kings of David's family vested with rule according to a perpetual covenant: the Nazarites, peculiarly set apart to the service of G.o.d: the Aaronic priesthood, under the bond of an enduring covenant: and the Nethinims, a people employed about the sanctuary, descendants of the Gibeonites, who, though like Jacob they did not do well in the choice of means to obtain the blessing, were taken into covenant with G.o.d:--these were cla.s.ses of persons who symbolized many explicitly engaged by covenant to the service of the Lord. The cities of refuge[412]--Kedesh, _a holy place_: Hebron, _society, friends.h.i.+p_, the end of a covenant: Shechem, _a part or portion_, as the lot of a covenant inheritance: Bezer, _cut off and broken_, as the sinner is from all vain confidences: Golan, _exile_, as separation from every visitation of vengeance: and Ramoth, _eminences_, or _high places_, as the stronghold provided in the covenant to prisoners of hope; true to their designations, as emblems point out the facts of a covenant made on behalf of many, who by sin are exposed to ruin. Canaan, a land of inheritance promised in covenant: Jerusalem, _the vision of peace_, and city of G.o.d: the tabernacle, the temple, and Mount Zion,--places where manifestations were made of the presence of G.o.d in covenant:--all denoted scenes, where his people, in every age, in giving themselves to the Lord, cleave unto him. The Ark prepared by Noah was entered by him and his house, betokening the accession of men, in all ages, to the covenant of G.o.d by faith in the Redeemer. The Ark of the Covenant, containing the book of the law: the table of shew-bread, representing the means of exhibiting Christ, the bread of life: the altar of incense, from which arose offerings, as of the praises and supplications of G.o.d's people, perfumed with the sweet incense of Christ's intercession: the golden candlestick, shedding forth light, as of the influences of G.o.d's Spirit: the laver, for was.h.i.+ng, representing the means of purification from all defilement: the altar of burnt-offering, from which arose the flame of sacrifice, that betokened the offering of Him who made his soul a propitiation for sin; were sacred utensils, all of which referred to the ratification of G.o.d's covenant, and the dispensation of its blessings to those who are enabled to lay hold upon it. The Sabbath, returning every seventh day: the periodic feast of unleavened bread for seven days, following upon the Pa.s.sover: the Sabbatic year, completing an interval reckoned by seven: the year of jubilee, occurring always after seven times seven years were completed; were all seasons that pointed out times of waiting upon the ordinances of that Covenant which was ratified by the oath--represented by the number of perfection that should be waited on in ages most remote. Typical purifications; the ordeal for freeing from the imputation of murder, conducted by slaying the heifer, and was.h.i.+ng the hands over it, while there was made a protestation of innocence, that embodied an oath:[413] the means of removing ceremonial defilement of various kinds: and the bitter water which, according to the innocence or guilt of the party to whom it was administered, acted innocuously, so as to denote the effects of a lawful oath, or as the oath which, by being sworn falsely, is converted into a curse; were all of the nature of an appeal to G.o.d. Oblations in general; the sin and trespa.s.s offerings, which were never merely voluntary: the burnt-offering: the peace-offerings, that were wont to be presented when vows were paid: in particular, the offering of salt, the symbol at once of communion and friends.h.i.+p, of durability and incorruption, and of sincerity of mind, and which was commanded to be presented with every offering--the emblem of an enduring covenant:[414] the pascal lamb, which represented Christ slain, the blood of which was sprinkled, as his blood was, for defence from wrath, and the flesh of which was eaten, so as to afford a vigour symbolizing that of those who, having eaten of his flesh, like the hosts of Israel from Egypt, go forth from bondage to liberty and peace; the Covenant sacrifice of Abraham, consisting of the red heifer, whose ashes were for purification; the she-goat of three years, for a sin-offering; the ram for a burnt-offering; the turtle-dove and the young pigeon, for a purification sacrifice and for a sin-offering, intimating that not merely did he, as a covenant-head, represent the rich who should present of their flocks and herds to the Lord, but of the poor, who of their poverty should present offerings absolutely less valuable, but not the less acceptable;--these offerings pointed out that the Covenant of G.o.d should be laid hold upon when the shadows which preceded the glorious reality of the "One Sacrifice" that had been foreordained would have come to an end, and there should succeed sacrifices spiritual in their stead, acceptable to G.o.d through Jesus Christ. And circ.u.mcision, prefiguring Christ given for a covenant of the people, who, in the nature of man shedding his blood, should ratify G.o.d's covenant; and marking the people of G.o.d, sealing to them the Covenant of Grace, and pointing out their newness of life, regeneration, and deliverance from the vileness of sin, testified to the claims of obedience to the mandate of G.o.d in Covenant, which none could, but at the greatest peril, disregard. These types and others all pointed to the Redeemer. To the work which he had, from the days of eternity, Covenanted to perform, they gave prospective testimony. But of the effects of his mighty working upon the hearts of men, in leading them to keep his Covenant, they were not the less appointed symbols, nor were they less designed to teach that, but for the arrangements of that Covenant which had been made with him, there had not been made such manifestations of the power of his grace.

Through miracles. These were wrought in order to declare how near the chosen of G.o.d, as a people, were brought unto him, and how great was the covenant provision that had been made for them. The flame of fire which appeared on many solemn occasions, held a signal place among these. The "flaming sword," or the flame that dries up, or that which burns, displayed between the cherubim at the east of the garden of Eden; the flame of fire in which the Angel of the Lord appeared unto Moses out of the midst of a bush, when He made himself known to him as the G.o.d of Abraham, the G.o.d of Isaac, and the G.o.d of Jacob; the flame of fire which appeared on the top of Mount Sinai when the Lord made a covenant with Israel; the pillar of fire by night, which accompanied Israel during their journeyings in the wilderness; the fire which was wont to descend and consume, in token of the acceptance of them, the sacrifices laid on G.o.d's altar--all testified to the gracious nearness of G.o.d to his covenant people. The cherubim, emblems of the ministry of reconciliation, first displayed immediately after the sin of man, represented afterwards in the act of looking upon the ark of the covenant in the tabernacle and temple, presented in vision before Ezekiel about to be sent to the rebellious house of Israel, and which, though denominated seraphim, were in like manner seen by Isaiah, when about to go forth to proclaim messages to the same people; through many ages pointed out that the servants of G.o.d in his house, by his appointment were set apart to unfold the truths of his Covenant. The dividing of the waters of the Red Sea, and the pa.s.sage of Israel through the midst of it; and the presence of the cloud, in which, as well as in the sea, they were baptised;[415] and the cutting off of the waters, and the pa.s.sing over of Jordan on dry ground, after the feet of the priests that bare the ark rested in its stream--manifested the almighty power of Him who had Covenanted to bring his people to a land of inheritance. The provision of bread from heaven, and water from the rock in the wilderness, showed in part how great were the resources of Him who had promised to his people, but not in vain. And the miracles wrought by the Redeemer in our world, from the over-ruling of external nature, to the feeding of the hungry with food, the healing of diseases, the casting out of devils, the raising of the dead, and his own resurrection, taught that He had come to manifest his power, to give that eternal life that was promised in the Everlasting Covenant to all who were ordained to it.

The subject of the import of the miracles that were wrought by Him and by the Holy Spirit, is exhaustless. Yet all of them are to be viewed as having been performed in order to the accomplishment of the Covenant's design.

Through the teaching of the prophets. That was addressed in the name of the Lord as G.o.d in Covenant: to Israel as a covenant people, it was extended: and it embodied only the revelations of the Covenant. It included sketches of the history of the Covenant alone; under imagery, the most varied and expressive, as well as by direct explicit statements, it unfolded the relations subsisting between G.o.d and his privileged people; and, in like manner, presented the future history of the Church, incorporated by solemn confederation.

Through the whole of the Old Testament Scriptures. The scope of these in general, and of many representations of them in particular, ill.u.s.trates the bearing of every fact in the history of the Church upon the Covenant. As ill.u.s.trations, some designations both of Christ and his people, may be adverted to. He is introduced as a Husband,[416] and, consequently, as the Head of his people, engaged to him by vow.[417] He is exhibited as the Captain of the Lord's host, and as a Leader and Commander to the people.[418] That he might be presented as at once of the lineage of David according to the flesh, as the author of everlasting righteousness, as allied in the capacity of the First-born among many brethren to the Church redeemed by his blood, and as the Builder and the Head thereof, and Head over all things to it, he is denominated the Branch.[419] As the Covenant of the people he is revealed, to denote that he is the Mediator of the Covenant, and that in that capacity he received the gift of the people of the Covenant, fulfilled its conditions by obeying the law and presenting himself as a covenant sacrifice, appeared as a sign of the Covenant, and was to carry into final effect the whole scheme of it. As the Days-Man,[420] he is made known, to intimate that, by Him alone, and only in a covenant relation, men chargeable with sin can hold communion with G.o.d. As the Ladder,[421] he is spoken of, to point him out as, in the natures of G.o.d and man, the only means of communication between earth and heaven. As a Witness[422] to the people, he is described to be given by the Father, and consequently according to his own voluntary engagement. And as s.h.i.+loh, he was promised, and his people thus received him as their Peace--provided in the Covenant.[423] And his Church is denominated his _portion_, and _the lot of his inheritance_. In various pa.s.sages she is described as _peaceable_ or _perfect_, and is thus presented as in Covenant.[424] And as _Israel_, the _loved_ of the Lord, she appears under his promised protection. And, to give and conclude with one ill.u.s.tration more belonging to this place, reference may be made to two terms. First, _atonement_ (???--?ata??a??.) "The idea that seems to be expressed by this word, is that of averting some dreaded consequence by means of a subst.i.tutionary interposition. It thus fitly denotes the doctrine of salvation from sin and wrath, by a ransom of infinite worth." Secondly, _reconciliation_. "This term occurs in both the Old and New Testaments several times. But it is generally, if not always, used as a translation of the original words above explained.

Indeed, as has already been remarked, it is quite synonymous with the term atonement, involving the same ideas and serving the same purposes.

It supposes bringing into a state of good agreement parties who have had cause to be at variance, as is the case with G.o.d and his sinful creature man."[425] The two terms, therefore, manifestly stand connected with the representations given of a covenant state. The Hebrew term of which each of them is a translation, accordingly means both the ground of covenant privilege, and also that privilege enjoyed by men. The term cannot be interpreted independently of a reference to the Covenant of G.o.d. But for that Covenant, there had been no atonement. With the forgiveness of sin, atonement is indissolubly connected. The latter is never presented in Scripture without reference to the former. It was not alone the slaying and offering of sacrifice, but also the sprinkling of blood that made atonement. Where the blood was not sprinkled, sin was not put away, and no atonement was made. Where the blood was sprinkled, and accordingly sin was representatively put away, atonement was always effected. Only the following pa.s.sage will be referred to here in corroboration of this.

"If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness; then he is gracious unto him, and saith, Deliver him from going down to the pit; I have found a ransom (an atonement)."[426] The reason for giving deliverance therefore was, that an atonement was found. Had the atonement been found for two, accordingly two would have been delivered. Had it been found for all, all would in like manner have been delivered. But all will not be delivered. An atonement, therefore, was not made for all. Indeed, the atonement was devised and effected in order to the deliverance of the elect alone. Had it not been for them, there would have been no atonement. But for them, there had been no Everlasting Covenant. And only for the ratification of that Covenant, the atonement was designed.

The atonement cannot exceed the comprehension of the covenant for the ratification of which it was effected. As no soul will be saved that was not given to Christ in covenant, so no soul that was not thus given to him has an interest in the great atonement. "The Scriptures represent the divine persons as entering into a federal agreement for the salvation of men. In this covenant of peace, the Father is the representative of the G.o.dhead, and the Son representative of those who are to be redeemed. He is, on this account, called the Mediator and the Surety of the covenant. Whatever he did as Mediator or Surety, must, therefore, have been done in connection with the covenant. His death was the condition of the covenant. It was stipulated, as the condition of his having a seed to serve him, that he should make his soul an offering for sin; that he should bear their iniquities; that he should pour out his soul unto death. In reference to this, the blood of the ancient sacrifices was called _the blood of the covenant_, while of his own, the Saviour testifies, this cup is the new testament in my blood. The blood of Christ was not shed by accident, it was not poured out at random or on a venture. No: he laid down his life by covenant. The terms of the covenant must, therefore, define the designed extent of the objects of his death. If all mankind are included in the covenant,--if the Surety of the covenant represented, in this eternal transaction, the whole human race, then the atonement of Christ must have been indefinite. But if the children of the covenant, as is admitted, are only a given specified number of the human family, then must the atonement of the Mediator be restricted to _them_. There seems no evading this inference.

To give the designed objects of the Saviour's atonement a greater extension than the covenant of grace, is to nullify its character as the stipulated condition of the covenant, and to render nugatory and unavailing the consolatory address by which the heart of many an awakened sinner has been soothed. 'Behold the blood of the covenant.'"[427]

Secondly, and lastly. In the Everlasting Covenant, provision was made for Covenanting under the last or present dispensation.

This was practically acknowledged by believers in the apostolic age. The common fund that was raised from the contributions of the Church a.s.sembled and addressed by Peter on the day of Pentecost, was devoted by solemn vows. From what was said by that Apostle to Ananias and Sapphira his wife, this appears. "Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?

While it remained, was it not thine own? and after it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto G.o.d." "How is it that ye have agreed together to tempt the Spirit of the Lord?"[428] If a promise or vow to G.o.d to give up their substance had not been made, the language of reproof addressed to them would have been inapplicable. It is true, that when one lies to men, he disobeys G.o.d. But the language, "thou hast not lied unto men, but unto G.o.d," must intimate that the possession of the two individuals had been, either publicly before their brethren, or secretly, or in both ways, vowed to G.o.d. The conclusion is corroborated by the obvious consideration, that the practice of acting in this manner, although not to such an extent, was quite in accordance with that of vowing things to G.o.d under the dispensation that had then been brought to a close; and especially by the very language of Peter, "Whilst it remained, was it not thine own? and after it was sold, was it not in thine own power?" precisely agreeing with the words of the Old Testament record, "But if thou shalt forbear to vow, it shall be no sin in thee." Again, the practices of making _confession_, and of _professing_, which we have found to be in reality the making of Covenant engagements, would appear from the references made to them by the inspired writers, to have been ordinary occurrences of their times.

And, lastly, the conduct of the Macedonian Churches, in giving themselves to the Lord, to which we have had occasion to refer, is worthy of being remembered as an authenticated source of Covenanting in those times, that had been performed by many, in one of the spheres where the truth had most manifestly taken effect.

The practice was provided for through the direct injunctions of the last inspired writers. These, dissuading from idolatry,[429] taught the necessity of the practice, the reverse of that, of recognising G.o.d and acknowledging him by vowing and swearing to him as a covenant G.o.d.

Teaching the necessity of faith and other graces, they showed that it is dutiful to engage in that and those other exercises in which these are requisite. They explicitly enjoin the exercise of Covenanting.[430]

Inculcating the holding fast of the Christian _profession_,[431] an apostle teaches that such a profession should not merely be adhered to, but also made. And delivering the express words of the Redeemer, the last of the apostles, teaching the duty of entering into covenant engagements, and keeping them till Christ should come, tendered the command, "But that which ye have already, hold fast till I come."[432]

The practice was provided for through the whole of the New Testament writings.

The New Testament contains the same kinds of expression in reference to the Covenant of G.o.d as the Old, and employs them for the same purpose as that for which those statements of that Testament are used. It makes use of figurative and other language of the same origin as that of the Old Testament, for the purpose of inculcating nothing else than the keeping of the Covenant.

By an apostle, there is strikingly brought into view the truth taught in the prophets,--that the Lord created, or formed, or fore-ordained, a people, to enter into Covenant with him, and by obedience also, otherwise to keep it.[433]

The imagery of the _foundation_[434] employed in prophecy to point out Christ, and the sureness and continuance of the Covenant, is also used by two apostles for the same purpose. Their references to it ill.u.s.trate the doctrine, that, in the New Testament, types, though realized in Christ, and also partly ill.u.s.trated in the blessings at any time bestowed by Him, are not to be disregarded but studied, that the good things prefigured by them, but as yet unattained, may be enjoyed.

The designation of the Holy Spirit, as the "Spirit _of promise_,"[435]

teaches that He was given in consequence of the arrangements of the Covenant of G.o.d; and consequently, that all the benefits bestowed on believers, not merely in Old but also in New Testament times, were to come to them in connection with the acceptance of the gift of the Spirit, as included in the promise of the Covenant.

The idea of _reconciliation_, dwelt on by the apostles, necessarily implies the notion of a covenant agreement, as being not merely made but maintained, between G.o.d and men--once exposed to his curse, but afterwards put in possession of an interest in the atonement of Christ.

References made by the apostles to _purification_ cannot be explained independently of the principle of, a covenant ratified by the blood of Christ being the channel of the communication of faith and the other graces, and of sanctification--that results from the implantation, support, and direction of these by the Holy Ghost.

The _sprinkling_, whether of blood or of water, referring to the operation of the Spirit, is introduced by an apostle as enjoyed by those who take hold on G.o.d's covenant.[436]

Even as circ.u.mcision was, _baptism_ is, a sign and seal of the Covenant of Grace.[437]

In the _Lord's Supper_, the bread is a symbol of the body of Christ--broken in the sufferings endured by him on behalf of his people; and the wine is a symbol of his blood--shed for the remission of their sins. Commemorating the Redeemer's dying love, and receiving a seal of all the benefits of his death, by partaking of these elements according to his command, they signify the actings of their faith on him in an act of Covenanting.[438]

Preaching peace, Christ, and after him his apostles and other servants in the ministry of the gospel,[439] proclaimed the Covenant of Peace, and urged the duty of acceding to it; and speaking peace to his disciples,[440] He declared it to be his prerogative to bestow on all his people the blessings of that Covenant.

The Redeemer, foretelling his address to be delivered at the day of judgment to his enemies of all ages of the world,--"I never knew you: depart from me," intimated that he would not recognise them as covenant children; and declaring of his people,--"I am the good Shepherd, and know my sheep, and am known of mine," he taught that they know him, as they alone do who take hold on G.o.d's covenant.[441]

Allusions to the seal imply the doctrine of Covenanting. The declaration,--"He that hath received his testimony hath set to his seal that G.o.d is true,"[442] refers to a solemn covenant attestation to the truth.

The people of G.o.d designating the Redeemer, as the "_High Priest of our profession_,"[443] recognise him as bestowing grace upon them, to take hold on G.o.d's covenant, and to continue to cleave to it.

In the Epistles, there is distinctly brought into view an _inheritance_ which is not else than the blessings provided in G.o.d's covenant, and appropriated in adhering to it.[444]

The designations,--"Children of the kingdom,"[445] "Followers of G.o.d as dear children,"[446] "Friends (of Christ),"[447] "Heirs of G.o.d,"[448]

"G.o.d's heritage,"[449] "the bride, the Lamb's wife,"[450]

"Perfect,"[451] or possessed of integrity, healthful, safe, willing, complete, "sanctified," are all calculated to point out the covenant relation and privileges, and duties, of the people of G.o.d; and, accordingly, to show that by special explicit engagements they should devote themselves to him; and the representation of the Church as the "Pillar and ground (stay) of the truth,"[452] teaches that her duty is to make an unequivocal and steadfast public profession of Divine truth.

The Covenant of G.o.d, from the last dispensation being introduced as the "New Covenant," and as one of the covenants of promise,[453] is represented by the last inspired writers as extended, both in regard to its blessings and its duties, to the latest times.[454]

And, by some of the evangelists and apostles, the Covenant of G.o.d is exhibited as a testament. By them the dispensations of Divine mercy to men, are represented as being each both a covenant and a testament. By them are applied such representations to each of the dispensations--both to the former dispensations, and to the last of them. The conclusion, therefore, to which we are brought by them is, that each, as a testament, is essentially an exhibition of a corresponding covenant, or a given dispensation of one covenant. The truth is, that the Covenant of G.o.d, under each dispensation, includes in it a testament, or that every dispensation of grace, whether in former times, or in the last times, viewed as a testament, is a covenant. Every testament is a covenant, and each of those dispensations is at once a testament and the Covenant of G.o.d. Take first the present dispensation. A testament, like every covenant, has a stipulation, or promise and demand; in both, good is offered, and duty required. In this dispensation, the blessings of G.o.d's favour are offered, and obedience to the law of Christ is required; it has, therefore, _one_ character, both of a covenant and of a testament.

A testament, like every covenant, when acceded to, has a re-stipulation, or engagement corresponding to the stipulation. In the present dispensation, when the overtures of Divine grace are acceded to, there is tendered an acceptance of Christ and all his benefits, and the promise of obedience in dependence on his strength. It has, therefore, _another_ mark common to both a testament and a covenant. A testament and a covenant have alike a seal or ratification. The seal of the testament is not valid till the death of the testator; the overtures of Divine mercy were ratified or sealed by the death of Christ. The present dispensation has, therefore, the _third_ and last mark both of a testament and of a covenant. It has, consequently, all the characteristics of a testament, and of a dispensation of the Covenant of Grace. It must, therefore, now appear how the idea of the present dispensation being a covenant is contemplated in the New Testament, even while it is described as a testament. The coincidence between a covenant, and a testament as a particular case of it, explains how the Greek term d?????? capable of being rendered sometimes by the word _testament_, and, at others, by the word _covenant_; and shews the error of the insinuation, so derogatory of the inspiration of the Scriptures, that the Apostle Paul, finding that this Greek term, which is used for _covenant_, meant, in some connections, a _testament_, therefore proceeded to unfold the covenant of G.o.d as a testament. The reason why the apostle, guided by inspiration, exhibited the Covenant of G.o.d as a testament, was, that it is in reality a testament. Yea, the fact that that covenant is a testament, must have been the reason why, even before the days of the apostle, even that Greek word had, from direct or indirect communication between the Greeks and the Israelites, acquired the twofold import. Hence, besides, it is doing no service to the interpretation of the Scriptures, to attempt to shew that in the pa.s.sage of the Epistle to the Hebrews,[455] where the covenant is represented as a testament, either that the term d?a????

there, must have only the meaning _testament_, or that it must be rendered _covenant_ exclusively throughout. In some parts of the pa.s.sage it means the one, in others the other, in others both. It means both in the original of the pa.s.sage, "And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." It means a testament in that of the following, "For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth." In the original of the words, "Whereupon neither the first (_testament_ understood) was dedicated without blood," it means properly a covenant ratified by the blood of sacrifice, and, consequently, a testament. And it means both in the original of the words that follow, "This is the blood of the testament which G.o.d hath enjoined unto you." The parallelism between the death of the testator and the shedding of the blood of the covenant, is beautiful, and it cannot be destroyed. In the case of the death of Christ, it becomes an ident.i.ty. The death of the testator is there the shedding of the blood of the covenant!

We have seen that the last dispensation is both a covenant and a testament; but so was the former. The blood of sacrifice was typical at once of the blood of the Mediator, and of his death as the great Testator. The blessings of his purchase in the first ages were, even as in the last, testamentary. They were not reversionary, but no less by bequest and no less sure than they had been had he, whose death by sacrifice was continually pointed out antecedently, really died.

In conclusion, from the whole,

It is manifest, that to represent Covenanting as a mere Jewish thing, is an error. It was engaged in before the father of the Hebrew race was called. It was practised when the Levitical economy was on the verge of dissolution, and attended to in the apostolic age by churches that were not subjected to its peculiar inst.i.tutes. It was provided for the Church, whether existing in Old or New Testament times. It was independent of the peculiarities of the former dispensations, though it attracted to itself the performance of their characteristic observances.

It was by Covenanting that the Church was incorporated; by it the Church has been hitherto kept distinct from the world; and by it, throughout all time, she will prove herself to be the heir of the Covenant promise of G.o.d, made from eternity, and to be bestowed in time and eternity to come.

FOOTNOTES:

[365] Heb. xiii. 20.

[366] Ps. xc. 2.

[367] Prov. viii. 23.

[368] Mic. v. 2.

[369] Ps. lx.x.xix. 3, 28.

[370] Is. liii. 10-12.