Covenanting, under every dispensation of Divine Grace, was provided for.
In the scheme of Redemption, all the means by which it should be carried into effect were provided. From that proceeded the means of grace adapted to the circumstances of the Church in every period of history. From that followed those arrangements that were suited to the Patriarchal, Levitical, and later times; and from that arose all the various dispensations themselves. Exhibitions of Christ, the chief blessing of the Covenant, were common to all of them. Nay, to make these exhibitions, all of them were devised. The world was adapted to man, whether in a state of innocence, or in a state in which he should be invited to return to God. According to the wondrous plans of Him who foresaw and arranged all things, the world, after trangression, behoved not to be lost, but to be made the scene of events glorifying to God. To suppose that the earth was formed for the purpose of carrying into effect the plan of salvation is allowable. To imagine that that plan was being carried into effect in Eden, even before the sin of man, is in opposition to the spirit of the declaration that Christ came to call not the righteous, but sinners to repentance—to the truth that the salvation of man, was a salvation from sin, and that the God of salvation is He who pardoneth iniquity, nay, to the whole tenor of Scripture. To admit, however, that the world was a scene on which man in innocence, throughout whatever period God might have willed, might have enjoyed good, the wisdom of Him who arranges not, nor commands what may not be fulfilled, requires. But the sentiment that the Covenant of Works secured the continuance of man upon the earth, even after the fall, is not merely gratuitous, but in direct opposition to the consideration that the world was destroyed by the flood on account of the sin of man, and that God's covenant with Noah secured those outward advantages of which not merely the righteous but the wicked were to partake. It seems inconsistent with the sentiments which we should entertain of the wisdom and other attributes of God, to suppose that the world was created either for man in a state of innocence exclusively, or for him exclusively in a state of sin. Even facts show that the world was adapted to both. That the facts of providence upon our world, however, which have occurred in consequence of a system of forbearance, which depends on the arrangements of the Covenant of Redemption, and others that show his grace, flow directly from these, is most manifest. The erection and continuance of the Church in the world, directly flow from that covenant. Faith in God in every age, interests in Christ the surety, and through him in all the blessings of the covenant. Even before some of its signs were given, those to whom it was given to believe upon Him, were taken into covenant. "We say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision." And in every age, they who believe are the children of the covenant. In the first ages of the world, we find a righteous Abel, an Enoch who walked with God, men who had the name of God called upon them, the sons of God, and Noah, a preacher of righteousness. And we find that all who, like Abraham, believe in God, have their faith counted to them for righteousness: "And 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."[397] It was in the acceptance of God's promise to him of a seed of whom Christ should come, that Abraham believed God. 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 God 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 God. That was confirmed of God 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 God's covenant. True religion, and all its institutions, are represented in Scripture as a covenant with God. 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 God'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 God—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 God'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 illustration of that of the New; and would have shown, that while some services of a former period, having served their purpose, have indeed passed, others, and, among the rest, that of Covenanting with God, which have, along with those, been by many consigned to abolition, are indeed among those institutes which, till heaven and earth pass, shall not pass away. But to proceed. The revelation of the will of God is in Scripture represented as a covenant. A term, (חזות), meaning literally a vision, and consequently a revelation, is put also to denote a Covenant or agreement. In various passages 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 hell shall not stand."[402] Now, though this passage does not refer to a covenant with God, 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 God. Indeed, from various representations of Scripture, made in different terms, the act of Covenanting would seem to be compared to a seeing of God;[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 circumcision, by performing, besides, the other duties of the law of God, 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 God, 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 God; 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 God, by observing the ordinances of Baptism and the Lord's Supper, by vowing and swearing to him, and by attending to the other institutions 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 illustrate 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 God 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 God, 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 assailed 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 God 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 incumbent 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 passages belonging to each of these classes are numerous. Containing a proposal of conditions on God'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 God'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 God 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 God 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 associated in presenting an emblem of what is spiritual. Thus, every institution 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 God, 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 God; 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 God: 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 God: 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 God:—these were classes 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, friendship, 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 God: the tabernacle, the temple, and Mount Zion,—places where manifestations were made of the presence of God 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 God 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 God's people, perfumed with the sweet incense of Christ's intercession: the golden candlestick, shedding forth light, as of the influences of God's Spirit: the laver, for washing, 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 God'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 Passover: 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 washing 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 God. Oblations in general; the sin and trespass 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 friendship, 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 God 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 God through Jesus Christ. And circumcision, prefiguring Christ given for a covenant of the people, who, in the nature of man shedding his blood, should ratify God's covenant; and marking the people of God, 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 God 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 God, 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 God of Abraham, the God of Isaac, and the God 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 God's altar—all testified to the gracious nearness of God 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 God 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 passage 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 passing 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 God 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 God 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, illustrates the bearing of every fact in the history of the Church upon the Covenant. As illustrations, 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 God. As the Ladder,[421] he is spoken of, to point him out as, in the natures of God 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 Shiloh, 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 passages 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 illustration more belonging to this place, reference may be made to two terms. First, atonement (כפר—χαταλλαγη.) "The idea that seems to be expressed by this word, is that of averting some dreaded consequence by means of a substitutionary 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 God 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 God. 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 passage 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 Godhead, 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.