The Ordinance of Covenanting Part 26

Secondly. He approved of engagements made in Social Covenanting.

The Covenant made with Noah was dictated by the Lord himself. The patriarch and his family acceded to it. He and they, along with the living creatures concerning which he had received instructions, entered the ark according as G.o.d had commanded; and the Lord shut him in.[743]

That Covenant was renewed with the patriarch by the express words of G.o.d; a promise kindred to that delivered to man in a state of innocence, but which, containing also the grant of animal food, and thereby affording an intimation of the exercise of feeding by faith on the flesh of the Redeemer, included a gracious grant which the other promise could not contain, was added at the renovation; and the bow in the cloud was declared a token that the Lord would not forget the transaction, but while that emblem should continue, even to all ages should fulfil the promise made by Him, and accepted in faith by his servants.

The Covenant with Abraham was graciously proposed by the Lord himself.

And the faith of the patriarch, called into exercise at the ratification of it, was encouraged by the appointment of a special sacrifice, and the wondrous phenomenon of the smoking furnace and the burning lamp.[744]

That covenant was ratified a second time, while the Lord appointed the ordinance of circ.u.mcision as a sign and seal of it, to be extended to the descendants of the patriarch, not merely as the progenitor of the Israelites, but as the father of many nations. The extension of the privilege to Ishmael, the descendants of whom observed the rite, and to the other males of Abraham's household, was a pledge that all the Gentile nations should in due time become interested, not merely in the outward advantages, but also in the spiritual privileges of G.o.d's covenant, and was a pleasing ill.u.s.tration of the manner in which the Lord, by a special appointment, is pleased to testify even through many ages, to the good of many, to the pleasure which he takes in his servants performing duty in the strength of grace afforded by himself.[745] When the Covenant was about to be ratified for the third time, the Lord called his servant to a signal exercise of faith. The giving of an enlarged view of the promise followed upon the provision of a sacrifice, as a subst.i.tute for the once-devoted son; and united with the oath of G.o.d, given for confirmation, in leading to the renovation of the Covenant, as a sign of the Lord's approval of the vigorous exercise of that faith through which its conditions are accepted. And the new pre-intimation of a Saviour to come, that was made in the ram caught in the thicket, gave to all who believed in G.o.d--and still more, the actual offering of the Lamb of G.o.d, gives to all now who follow their faith in Covenanting, to use in confidence the patriarch's words,--"Jehovah-jireh," _the Lord will provide_.[746]

The Covenant made with Israel, like the others made thereafter with the Church of G.o.d, was a renovation of that established with Abraham. Like that, it was proposed by the Lord himself, and besides, was in token of his enduring favour ratified by his oath.[747]

The Covenant with Jacob was entered into after that the Lord, by antic.i.p.ating and encouraging the faith of his servant, graciously presented before him the vision of the Ladder, as an emblem of the glorious Saviour bringing men to communion with G.o.d, and in the accomplishment of his work directing the energies of unfallen angels sent forth by him to minister to the heirs of salvation.[748]

The Covenant of Sinai was confirmed in a manner the most encouraging, as well as condescending and glorious. By fire, the Lord intimated not merely his power to punish, but also his gracious presence. By the voice of speech, though the people were afraid, he afforded in kindness an indisputable evidence of the truth of his gracious intercourse with them.[749] And when it was renewed, the Lord added to the tokens which he had given of his regard for his people drawing near to serve him, while he pa.s.sed by before his servant Moses, and proclaimed, "The Lord, the Lord G.o.d, merciful and gracious, long-suffering, and abundant in goodness and truth."[750]

That the Lord approved of Israel making a vow at Hormah, appeared from the fact that He granted to them the object of it.[751]

The Covenant made on the plains of Moab was confirmed by the oath of G.o.d; and the encouragement of it, that the Lord would be unto Israel a G.o.d, afforded additional evidence that their net of laying hold upon it was well-pleasing to him.[752]

The Covenant made at Shechem was shown to be approved of G.o.d, not merely by his command to Israel to enter into it, but by the strength which he gave to them to serve Him, and consequently to keep that covenant all the days of Joshua, and all the days of the elders that overlived Joshua.[753]

Of the Covenant between G.o.d and Israel, entered into through the instrumentality of David,[754] the Lord testified his approbation, in fulfilling to the house of Judah its promise of a race of kings in David's line, which should be consummated in Him who, being David's Son and David's Lord, should reign for ever.

The tokens of the Lord's acceptance of Israel Covenanting with him in the reign of Asa were, that He, whom they had sought with their whole desire, was found of them, and that he gave them rest round about.[755]

Israel Covenanting with G.o.d, in the reign of Nehemiah, were visited with special tokens of Divine favour. The Lord gave them one heart to perform the service, and bestowed his blessing afterwards upon them. "The hand of G.o.d was to give them one heart to do the commandment of the king and of the princes, by the word of the Lord."[756] "Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy dwelling-place, even unto heaven."[757]

As to Israel under Joshua and the elders that overlived him, so to the people Covenanting under Josiah, the Lord showed his favour, by enabling them to keep covenant with him. "And all his days they departed not from following the Lord, the G.o.d of their fathers."[758]

Though there is less explicitly said to intimate that the Covenanting of Israel under Ezra was approved of G.o.d, than what is recorded in commendation of other like exercises, yet their work was acceptable to Him.[759] Were there nothing else to show this, the prayerful frame of mind, corresponding to a former promise, in which they engaged in it, were sufficient.[760]

The Covenant between G.o.d and his Church, in the days of Nehemiah, was made and followed with signal marks of Divine favour. The transaction had been predicted. "For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness."[761] "The consumption" here spoken of, was the destruction of the a.s.syrian empire. The returning referred to, was the restoration of Israel from Babylon. And the overflowing with righteousness adverted to, would appear to have been the exercises of engaging in Covenanting under Ezra and under Nehemiah, and the consequences thereof. And manifold were the benefits that followed from these engagements. Copies of the law of G.o.d were increased: the people were accordingly much more abundantly instructed than they had been before; and they no more returned to idolatry.

And what is said by an apostle, in reference to the Churches of Macedonia engaging in the exercise, we have no reason to suppose to be inapplicable to the other Churches in the apostolic age, that performed the duty,--that they did so "by the will of G.o.d."

Hence, in conclusion. Though the Canon of Scripture be now closed, we have encouragement to make vows, the engagements of which are lawful. A material difference that obtains between the former and the present dispensation of Divine grace is, that what was vouchsafed under the former, was fitted to afford the principles according to which, all under the latter should judge of the attainments from the hand of G.o.d, made by them in every given exercise. Did he, in former times, manifestly approve the performance of the duty? he will substantially do so now. Did he favour his people taking hold on his covenant then? he will do so still.

FOOTNOTES:

[743] Gen. vi. 17, 18. vii. 16.

[744] Gen. xv. 9-18.

[745] Gen. xvii. 7-14.

[746] Gen. xxii. 1-18.

[747] Gen. xxvi. 3-5; and Ps. cv. 9.

[748] Gen. xxviii. 11-22.

[749] Exod. xix. xx.

[750] Exod. x.x.xiv. 6; see also ver. 10.

[751] Num. xxi. 2, 3.

[752] Deut. xxix. 13.

[753] Jos. xxiv. 25, 31.

[754] 2 Sam. vii. 11-22; 1 Chron. xxviii. 8.

[755] 2 Chron. xv. 15.

[756] 2 Chron. x.x.x. 12.

[757] 2 Chron. x.x.x. 27.

[758] 2 Chron. x.x.xiv. 33.

[759] Ezra x.

[760] Jer. l. 4, 5.

[761] Is. x. 22.

CHAPTER XIII.

COVENANTING PREDICTED IN PROPHECY.

The fact of Covenanting, under the Old Testament dispensations, being approved of G.o.d, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that G.o.d willed to make known truth through his servants the prophets, we should receive it as transmitted by them, in a manner peculiarly calculated to invite attention. A statute tells what, according to the authority of G.o.d, ought to be done. The revelation of G.o.d's purposes unfolds precisely the same things as to be done, but according to his sovereign arrangements made to lead to them. Prophecy declares, indeed, the purposes of G.o.d, but specially the carrying of them into effect in individual cases. In the purposes of G.o.d, each fact agreeable to his will is provided for. In prophecy, such of these facts as he has resolved to make known are presented. The reality of the pre-intimation of these shows their importance, and points out that preparation ought to be made for them. The a.s.surance that a fact of Covenanting is predicted is a substantial argument for its lawfulness. The individuals, to perform it, may be urged by a variety of motives; yea, even by the promise in reference to their doing of it, without knowing at the time that they were the special objects of the promise. The argument from prophecy derives its value from two things,--that the subject of prophetic intimation, as provided for by the Lord himself, is warranted, and, that it is beyond the power of men either to fulfil it otherwise than he has arranged, or to prevent its accomplishment.

Prophecy describes, with precision, facts that will take place. Men are brought into the circ.u.mstances to which a prophecy refers, and they may be ignorant of the fact. Afterwards they know it, and attest the verity of the prediction. The descriptions afforded in prophecy concerning the circ.u.mstances of the truth predicted are not given to provide these circ.u.mstances, for that is done according to a sovereign Divine arrangement; but are afforded to show, after the fulfilment, that the truth was indeed that which had been foretold. Prophecies, that duty will be done, lead men to it, not as attracted by its circ.u.mstances, but as directed by the Divine counsel.

Prophecy, therefore, independently of its fulfilment, affords a reason for Covenanting. Properly authenticated, it has the force of an important argument. Shown to be prophecy, both by the circ.u.mstances in which it was uttered, and by the fulfilment, it is manifestly conducive to the duty. The fulfilment of prophecy is a scriptural test of its truth; but manifestations made of Divine approbation to the prophet, even before what was uttered by him was fulfilled, also attest that such was of G.o.d. It is the prophecy, as authenticated by one or other, or both of these things, that gives encouragement to perform the service.

Did G.o.d speak by his servants in order to inform men, that his name should be called upon, in vowing and swearing unto him? Then, because of such a peculiar manifestation of his will, the duty behoves to be performed. If the dictation of his will as a law in reference to the service had been sufficient, he would not otherwise have enjoined it.

And if his will manifested in that manner confers obligation, does not the revelation of it, in the condescending, though glorious language of prophecy, as well as otherwise, bind to duty? Shall he use any means to make his pleasure known, of which men, by giving obedience, will not testify their approbation? Shall G.o.d speak, and yet men not respond?

Covenanting was predicted in prophecy in reference to Old Testament times. The prophecies under this head may be divided into those of the earlier prophets, and those of the later. The first cla.s.s includes in it, those of Jacob and Moses, and others, who were employed to predict the future circ.u.mstances of Israel. Referring to the Church of G.o.d as a covenant society, in general they foretold that the exercise of Covenanting should be performed by its members. As an instance of explicit references made to the duty, we may advert to the blessing of Moses on the tribe of Levi.[762] That prophecy, though not limited to the periods of the former dispensations, may be considered as specially including in it a prospective regard to every act of Covenanting, in which the Church and nation of Israel as such engaged after it was delivered. The predictions of the later prophets in regard to Covenanting in the former ages, were fulfilled, on the return of the Jews from Babylon.[763] They were so explicit, and so soon fulfilled, as to afford most emphatically an exhibition of the will of G.o.d in regard to their object.

Covenanting was predicted in prophecy in reference to New Testament times. Both in the first and in the later ages, the performance of the duty in these ages was foretold. It was intimated when it was said concerning the Messiah,--"Unto him shall the gathering of the people be."[764] Many prophecies uttered concerning the restoration of Israel, refer to the present dispensation; and consequently, the predicted exercises of Covenanting which these contain, to it also belong.[765]

Corresponding to the prophetic intimation concerning a people who should be created to praise the Lord, is that of a new heavens and a new earth; both are to be fulfilled in gospel times, and by those who were to be created, engaging in the duty of taking hold on G.o.d's covenant.[766] The Saviour was promised for a covenant of the people, and for a light of the Gentiles; and also that he might establish the earth, to cause to inherit the desolated heritages.[767] The last of the Old Testament prophets, at the same time that he speaks of the covenant of the priesthood having been broken by the Jews, who were unbelievers, uttering the prediction,--"My name shall be great among the Gentiles,"[768] pre-intimates that all the heathen nations shall use the name of G.o.d in vowing and swearing unto him. Early was uttered the prophecy,--"G.o.d shall enlarge j.a.pheth, and he shall dwell in the tents of Shem."[769] An ill.u.s.tration of it is given in these words,--"Is he the G.o.d of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also?"[770] Its reference to Covenanting is therefore manifest.

Many pa.s.sages besides, from the Old Testament prophets, show that the Gentiles in their national capacities shall vow and swear to G.o.d.[771]