The Ordinance of Covenanting

by John Cunningham

That covenant was established. "God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth."[489] In such terms—literally applicable to intelligent and moral beings—but in figure transferable to the lower creation too, God spake of good intended for living creatures of every kind. That all the latter could apprehend his benevolent purposes, the words cannot intimate, but they do declare that by a beneficent ordination he had made provision for all. The beasts of the field, and the fowls of heaven, in common with man, enjoy the benefits of an animal life. With him they are subjected to the operation of causes acting according to the sovereign purposes of God, and with him, they are employed by the Lord of all in their varied spheres to fulfil his will. But he, by his great Creator, favoured highly above them, is called to obedience in a way to them unknown. Yet not less determinate than the laws and dispositions of the material world are all His arrangements, especially his covenant provisions made with regard to man. The lower creatures of God, though they know him not, obey his word. Moral agents on earth are subject wholly to his control. The decrees of his providence affect his intelligent and moral creatures not less than those that know not to resolve. All things continue according to his ordinances—the material creation and his immortal offspring. His statutes bind the heavens and the earth; and by his appointment, the relations unto him into which men are brought, are constituted and sustained. Whatever may be the character of a solemn covenant with him, to his appointment it is due, and by his will continues.

If to them that fear God will be verified the declaration, "Thou shalt decree a thing, and it shall be established unto thee,"[490] will not all his own holy purposes stand? And was not all that he established—was not the covenant which he established, decreed? His purposes and their fulfilment are alike sure. "There are many devices in a man's heart; nevertheless, the counsel of the Lord, that shall stand."[491] To some who had disregarded his covenant were directed his words,—"Because ye have said, we have made a covenant with death, and with hell are we at agreement: when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Therefore, thus saith the Lord God, ... The hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand." But revealing the Mediator of his covenant, and, consequently, making known that covenant, as to obtain, instead of the covenant with death, which was to be swept away, at the same time he says, "Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet." Regarding both the threatening and the promise, are his words,—"This also cometh forth from the Lord of hosts, which is wonderful in counsel and excellent in working."[492] And may there not also be applied to both his own averment,—"The Lord of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand."[493]

The covenant was commanded. When God said, "I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded," He spake of that omnipotent word by which he commanded all their hosts, at least into existence. And, accordingly, we are to understand the testimony, "He hath commanded his covenant for ever,"[494] as implying not merely that it should endure for ever, but that to his almighty mandate are its origin and continuance due. This the Psalmist celebrates when he sings of Zion, "There the Lord commanded the blessing, even life for evermore."[495] And this, too, in addressing the children of Zion, and the God of Zion, he records. "Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us."[496] In like manner, are the blessings of that covenant thus announced:—"The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee." And is thus declared, that obedience to its requirements was ordained, "He hath remembered his covenant for ever, the word which he commanded to a thousand generations: which covenant he made with Abraham, and his oath unto Isaac; and confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant." By the Lord of all, obedience to his law is enjoined. But what is requisite that duty be performed, is from him. And all needful aid he ordained. His law exhibits what he demands. The allotments of his providence illustrate the necessity of submission to him; and the pre-determinations of his will secure the services which he accepts. His laws are perfect. With the arrangements of his providence they harmonize. On the absolute perfection of his nature they are founded. All who obey them declare their approval of his purpose. To encourage such, his purposes are revealed. Because his covenant was commanded, it was made known. Its revelation, with its other provisions, leads to the attainment of its end. And it shall continue. Its benefits will be confessed, and its obligations respected and fulfilled. Contemplating its demands as promulgated by the authority of God, these they will endeavour to satisfy in accordance with his sovereign decrees. The wicked disobey his commandments, but cannot alter the determination of his will. The others make not the purposes of God the rule of duty, but endeavouring to fulfil his revealed will, they are employed with honour to execute his counsel. "Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast." "The counsel of the Lord standeth for ever, the thoughts of his heart to all generations. Blessed is the nation whose God is the Lord; and the people whom he hath chosen for his own inheritance."[497]

And the covenant of God stands according to a sovereign decree. In virtue of his high authority the Lord imposed the regulations of his material and intelligent kingdoms, and the laws by which his moral creatures are governed. Hence, terms strictly applicable only to the government of the one, are metaphorically applied to the control of the other. And his dispensations to some are employed as symbols of his operations towards the rest. Thus, in language primarily used in reference to the firmness or security of a building, his word, and, consequently, his covenant, the arrangements of which it embodies, are represented as decreed. "Concerning thy testimonies, I have known of old that thou hast founded them forever."[498] As ordained or decreed, to the appointments of the material universe it is compared. "Thus saith the Lord, If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers."—"Thus saith the Lord, If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; then will I cast away the seed of Jacob, and David my servant."[499] And especially is that true religion through which covenant engagements are made and kept, according to God's decree. "Where shall wisdom be found? and where is the place of understanding?"—"God understandeth the way thereof, and he knoweth the place thereof." "When he made a decree for the rain, and a way for the lightning of the thunder; then did he see it, and declare it; he prepared it, yea, and searched it out. And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding."[500] Were the rain, and the lightning, and the thunder decreed? Then no less was decreed "the fear of the Lord." To vow unto the Lord was to manifest that fear. "Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name."[501] And hence, also, not less than every other effect of that true wisdom which consists in the fear of the Lord, and of that understanding which is to depart from evil, was ordained the service of vowing and swearing to him.

Thirdly. A people were foreordained to make solemn vows unto God. Representations are given of his people as formed for his service. According to some of these, the expression, to form, means to fashion, or to bring into existence. "I will say to the north, give up; and to the south, keep not back: bring my sons from far, and my daughters from the ends of the earth; even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him." "This people have I formed for myself; they shall shew forth my praise."[502] "Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant."[503] And hence, because whatever is formed, is formed according to God's purpose, his servants, to his service in all its parts, were foreordained by him. But besides, the meaning of the said expression, cannot, even in the foregoing passages, nor in others, be limited to its literal import. It is employed to intimate that God pre-determined what his enemies should accomplish. "Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps."[504] In reference to a Covenant people to be continued to discharge their peculiar duties, and to provisions of grace, described in terms most beauteous, it is applied.[505] "Thus saith the Lord, the maker thereof, the Lord that formed it, to establish it; the Lord is his name."[506] And since the purposes of God secure their fulfilment, and so his arrangements concerning his people secure their creation, regeneration, and continued support, does not the expression, kindred to others, "Thus saith the Lord that made thee, and formed thee from the womb, which will help thee; fear not, O Jacob, my servant," explicitly advert to them as predestinated to obedience, and especially the obedience thus described, "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"?[507] Reasonings on the sovereignty of God exercised in setting apart a limited number to the benefits of salvation, illustrate and assert the truth. "Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour? What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Jews only, but also of the Gentiles."[508] In such terms is God described as not merely having created all things, but as having predestinated some to eternal life, and decreed that others should be left to perish. The mode of expression embodying the image of the potter agrees with the words of the Old Testament Scriptures,—"Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, he made me not? or shall the thing framed (formed) say of him that framed (formed) it, he had no understanding?"[509] What is taught by the use of such language must therefore be implied in those declarations of the prophets, where corresponding terms are employed. In the language of the Old Testament, the potter is literally, he who forms. According to the Apostle, the potter symbolizes him who predestinates. Hence, since, as in the words,—"Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth (formeth) it, what makest thou? or thy work, he hath no hands,"[510] he is compared to the potter, He is to be recognised as the sovereign Disposer of the final conditions of all. And forasmuch as, at a given period, concerning the existing house of Jacob, framed by him, he says in regard to their descendants, also formed by him, "But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel,"[511] depicting all of them in the character of those who avouch him to be their God, the true Israel he acknowledges as formed for, or set apart to, that high distinction by himself; and that the Apostle had this in view, his quotations from the prophets here given declare. It was of a people who should be objects of this promise, "And it shall be at that day, saith the Lord, that thou shalt call me Ishi, and shalt call me no more Baali,"[512] and on whom the privileges thereafter described should be conferred, that was predicted the blessedness, "I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God."[513] It is of those, to whom Covenanting[514] with God, refers the promise, "The remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the Lord, the Holy One of Israel, in truth. The remnant shall return, even the remnant of Jacob, unto the mighty God,"[515] that Esaias also crieth, "Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved."[516] And it was of those who, heirs of Abraham's faith, which was counted to him for righteousness, were, as he was, taken into covenant with God, and like whom none remained in the cities of the plain when these were overthrown, that "Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha."[517]

The Covenant people of God are an appointed people. Even as a law was appointed in Israel; even as an everlasting Covenant, ordered in all things and sure, was appointed; so were they. "And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them."[518] The same term, denoting to appoint, in each of the three cases is used. It is used in original of the passage, "He gave (appointed) to the sea his decree;" and in this acceptation of it signifies, in sovereignty to ordain. The ancient people included first the people of Israel;[519] and they are the Covenant people of all nations, and of every age, members of that church whose date is of ancient days. By the prophet who speaks of their appointment, their practice as Covenanters vowing to the Lord, in a familiar passage is explicitly described.[520] From others it may be concluded. Many evils overtook apostate Israel. "The earth mourneth, and fadeth away; the world languisheth, and fadeth away; the haughty people of the earth do languish. The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinance, broken the Everlasting Covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate." But to many, good was to follow. And if, for the neglect of making and keeping Covenant engagements, such calamities were poured out, will not a strict regard to these duties be paid when desolations shall cease, and there shall have arrived the time, "when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously."[521] Many were appointed or left to disobedience and condemnation. And were not others appointed to obedience and life? Of the former, the Apostle Peter writes,—"But unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed." But to the others, in terms certainly implying, that to every privilege and duty of the Covenant they were no less—yea, assuredly appointed, He says, "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious." The chief corner stone laid in Sion is presented as aground of trust, instead of the Covenant with death and hell which should not stand. All founded on him are therefore a Covenant people, and hence, in that character, they were appointed. And hence, in terms from the Old Testament, bearing on Covenant relations and duties, he continues his address, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy."[522]

The people of God, as a Covenant people, were written in the book of life. Of the holy Jerusalem the Spirit testifies, "There shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life."[523] Whosoever enters therein, therefore, will not rank among those who, refusing to act as the children of the Covenant, are denominated the uncircumcised and the unclean. Concerning the beast, it is said, "All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world."[524] The sin of those is idolatry. Hence, neither are written in the book of life any others, who impenitently refraining from the obedience of a covenant people, virtually persevere in the service of any idols, till death arrests them. It was to Israel as a people who had voluntarily in covenant dedicated themselves to his service, that was addressed the message, "Thus saith the Lord, I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown. Israel was holiness unto the Lord."[525] And applicable to all who, such as they were, being in covenant are sanctified, is the promise, "And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem."[526] The saints of God are come "to the general assembly and church of the first-born, which are written in heaven;" but they are also come to "Jesus, the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." And according to their distinguished destination they endeavour to reduce to practice the exhortation, "Wherefore we, receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear."[527]

The Covenant people of God are an elect people. They were chosen to be separated from the wicked and from their works. Thus Israel were separated from the heathen. Thus all who believe are separated from those that know not nor obey the Lord. "Thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth."[528] "Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name. Ye shall not go after other gods, of the gods of the people which are round about you."[529] The answer of God to the lamentation of Elijah concerning the defection of Israel, is applied to believers of New Testament times, as a people in covenant chosen from the wicked. "God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars: and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also, there is a remnant according to the election of grace."[530] The apostle does not quote the words of the prophet,—"The children of Israel have forsaken thy covenant;"[531] but he states the evidence for the fact which these words announce, "They have killed thy prophets, and digged down thine altars." The seven thousand who had not bowed the knee to the image of Baal, were steadfast in God's Covenant. All believers are so. As thus steadfast, all of them in every time are a remnant, according to the election of grace.

The people of God were chosen in Christ before the foundation of the world. Hence a visible church was erected therein. Hence Israel, as a people, were endowed with peculiar privileges. Hence the ordinances of Divine grace are dispensed in every age. But all are not elect who wait on the institutions of religion. Israel was chosen from among the heathen; but all of them were not chosen in Christ. The members of the visible church, by profession, are separated from the world; but all of them do not enjoy the privileges, and do not discharge the duties of God's elect. All are not Israel who are of Israel. When the Lord entered into covenant with his people Israel, he chose them from among idolaters. He did so because of his choice of them from everlasting. Why the Lord will have mercy on Jacob, and will yet choose Israel, is, that he chose them from eternity. And the Lord will have mercy on the Gentiles as a covenant people, set apart from the wicked, according to his eternal sovereign good will. "The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all the people; but because the Lord loved you.—"[532] "Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded."[533] When Paul and Barnabas preached at Antioch in Pisidia, the Jews spake against those things which were spoken by Paul, contradicting and blaspheming. These apostles thereupon expressed their resolution to turn to the Gentiles. And their warrant they declare, "For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth." Nor was he, who, that he might be a light of the Gentiles, was given for a covenant of the people,[534] then preached in vain. "When the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed."[535]

The people of God were elected to covenant obedience. Israel were frequently represented both as his elect and as his servants. "For Jacob, my servant's sake, and Israel mine elect, I have even called thee by thy name."[536] The elect are spoken of as formed and ordained to good works. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." And those good works include the keeping of the covenant, by Covenanting and fulfilling the engagements made. "Wherefore, remember, that ye being in time past Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; that at that time 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."[537] The saints are described as "elect—unto obedience and sprinkling of the blood of Jesus Christ."[538] As the sprinkling of blood, signifying the application of the efficacy of Christ's death by the Spirit of God, was wont to accompany the exercise of Covenanting by sacrifice, so, under the last dispensation, the obedience of the people of God, according to election, is to spring from their acceptance of Christ and his benefits, and dedication to God in the various acts of personal and social Covenanting. Finally, they are introduced at once as his witnesses, his servant, and his chosen. "Ye are my witnesses, saith the Lord, and my servant whom I have chosen."[539] They were therefore chosen to serve him, by vowing and swearing to him in secret, by testifying to his truths by oath before the world, and by adhering faithfully to his testimony.