FOOTNOTES:

The people of God were elected to covenant obedience. Israel were frequently represented both as hiselectand as hisservants. "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 Godin 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.

The people of God were elected to privileges that can be enjoyed only by those in covenant with him. Theirs is the heavenly calling; and this they enjoy, "that the purpose of God, according to election, might stand, not of works, but of him that calleth."[540]All the saints being called, and chosen, and faithful, Abraham had been a partaker of this calling when God delivered to him the command to leave his native land, which the patriarch obeyed. That effectual call led him to obey the special mandate to go forth to Canaan, and to believe the precious promise that had been made to him. When the Covenant of God was established with him by that call, he laid hold upon it, testifying to his acquiescence in it, by believing in the Lord, by sacrificing unto him, and by receiving circumcision as a covenant sign. Andthat, as the promise of that covenant was to the Jews who were called, so its seasonable duties, and consequently the exercise of engaging to it, were incumbent upon them, appears from the record of the specially momentous day of Pentecost. Manifestly keeping in view the Covenant, by inculcating on the people a regard to baptism—its sign, "Peter said unto them, repent, and be baptised every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."[541]Not merely to the Jews was its precious promise of the "seed," Christ, but to the Gentiles also. And faith in him, and the duty of keeping and of entering into covenant with him, under the latter dispensation, are obligatory on all. "The Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham."[542]And the gospel is preached, that men receiving the external call may be called effectually, and thus brought to receive the promise, and fulfil the duties required. Like the Israelites, who, after His manifestation in the flesh, believed in Jesus, all the people of God feel and acknowledge their covenant obligations, that they should show forth the praises of Him who hath called them out of darkness into his marvellous light. To the condition of a people keeping covenant, the seed of Jacob yet to be reclaimed, as chosen of God will be called. "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is my covenant unto them when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance."[543]And all whom he had before prepared unto glory, even those whom he hath called, not of the Jews only, but also of the Gentiles, as a people in covenant acting faith on Christ will lay hold on the covenant promise. "For this cause he is the mediator of the new testament (covenant), that by means of death, for the redemption of the transgressions that were under the first testament (covenant), they which are called might receive the promise of eternal inheritance."[544]

To the elect people of God belongs the blessing of justification. "Whom he did predestinate, them he also called: and whom he called, them he also justified."[545]Abraham believed God, and it was counted unto him for righteousness. It was when, in the exercise of Covenanting, he accepted of the promise of God, that he was thus blessed. All who believe are the children of Abraham, and, being in covenant, are, by being justified, blessed with him. "In the Lord shall all the seed of Israel be justified, and shall glory." They are those concerning whom the Lord hath sworn, saying, "Unto me every knee shall bow, every tongue shall swear. Surely, shall one say, In the Lord have I righteousness and strength."[546]The Lord Jesus, exalted a Prince and a Saviour, is made of God unto his people, righteousness. Being justified by faith, they have the covenant blessing of peace with God, through Christ. And to the glory of the Redeemer, and to the manifestation of the solemn covenant relations to God in whichthey stand, making mention of his righteousness, they will vow and swear to him. Under the auspicious reign of Messiah, seated at God's right hand, the people of Israel, restored to their own land, will do so. "In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called,The Lord our Righteousness. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; but, The Lord liveth, which brought up, and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them."[547]And this duty the Gentile nations also shall perform. "Thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory."[548]

The Lord hath chosen his people to the adoption of sons. "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will."[549]In that character they individually, and also in a social capacity, vow to the Lord, and keep his covenant. To manifest that that relation recognises the necessity of self-dedication unto him, he says to each one called to his service, "My son, give me thine heart."[550]That Israel might be led into the wilderness, and thence to Canaan, not merely to give continual obedience to his law, but at certain seasons, as a people, to enter into solemn covenant with God, Pharaoh had addressed to him the message, "Thus saith the Lord, Israel is my son, even my first-born: and I say unto thee, let my son go, that he may serve me."[551]In terms which describe the everlasting covenant betweenthe Father and the Surety of sinners, the covenant of royalty which God made with David is also commemorated.[552]In that covenant Solomon was interested, and, standing in such a relation, was the object of the promise, "I will be his father, and he shall be my son."[553]Jacob, described as the Lord's servant, and Israel as his elect, and who are represented as vowing and swearing to the Lord, are acknowledged as his sons. "Thus saith the Lord, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me."[554]Israel, by falling into idolatry, manifestly disregarding the solemn covenant obligations that had descended upon them, were reminded of their sin, by a representation of that filial relation to God in which their fathers stood, but to which many, notwithstanding their professions, through unbelief, never attained. "When Israel was a child, then I loved him, and called my son out of Egypt. As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images."[555]In the character of his sons, will Israel be reclaimed from their apostacy, and voluntarily enter into solemn engagements with God as his covenant people. "They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble; for I am a Father to Israel, and Ephraim is my first-born."[556]In the character of children, too, they shall enjoy the benefits of God's covenant;[557]and, like them, all the chosen of God will hear his gracious invitation, "Return, ye backsliding children, and I will heal your backsliding;" and with them cheerfully coming under obligation to serve him, they will say, "Behold, we come unto thee; for thou art the Lord our God."[558]Both Jews and Gentiles are interested in the apostle's declaration, "Ye are all the children of God by faith in Christ Jesus.... And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."[559]

The elect people of God are a sanctified people. "We are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth."[560]And as a holy people they draw near to vow to him. As separated from the heathen, and called to the service of God, Israel appeared a holy people. Abstaining from certain practices in which idolaters engaged, they were ceremonially holy. Under both aspects, they appeared a symbol of the true Israel among them, and of all else who are sanctified by the Spirit, and dedicated to the Lord. The people entered into a covenant with the Lord at Sinai. But that they might be prepared for acceding to it, and for the accompanying solemnities, they, as a holy people, required to make progress in sanctification, were previously to be sanctified. "The Lord said unto Moses, Go unto the people, and sanctify them to-day and to-morrow."[561]In order to wait upon God, whether making miraculous displays of his omniscience or power, or manifesting himself in the dispensation of the ordinances of his grace, the people of Israel were commanded to sanctify themselves. The place of his gracious presence, where his people, besides engaging in other exercises, sware in Covenanting with him, was his sanctuary. His covenant with his people, as that with Abraham, is a holy covenant. That his peoplemay enter into covenant renewedly, the Lord himself will sanctify them. His Sabbath, the sign of his covenant, he gave them, that they might know this.[562]This they will continue to experience. Many sware by those that were no gods, but to his own people as swearing by his name he promises, "Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid (sanctified) his guests."[563]In this, ruin may be threatened to his enemies; but in it, certainly, is implied his gracious procedures to his saints. By the Holy Ghost they are sanctified, that they may dedicate themselves to God, and thereafter serve him. "Putting you in mind, because of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost."[564]This offering up or oblation of the Gentiles, was that urged in these terms,—"I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."[565]And by the blood of the Everlasting Covenant are such set apart to this. "Wherefore, Jesus also, that he might sanctify the people with his own blood, suffered without the gate." "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to (or confessing) his name. But to do good, and to communicate, forget not: for with such sacrifices God is well pleased."[566]

To them belong the benefits of redemption that accompany and flow from acceptance with God. These are,

Assurance of God's love. All believers may not enjoy this blessing; few may attain to it in any comforting or satisfactory measure; yet it is attainable. "He that believeth on the Son of God hath the witness in himself."[567]"Ourselves also, which have the first-fruits of the Spirit."[568]"He that loveth me shall be loved of my Father, and I will love him, and manifest myself to him." "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him."[569]It is provided. It is vouchsafed as a provision of the Everlasting Covenant. "The secret of the Lord is with them that fear him; and he will show them his covenant."[570]Those who enjoy it know that to it they were elected. "Knowing, brethren beloved, your election of God."[571]And from the invitation to enter upon eternal life, that will be given to the righteous by the glorious Judge of all on his high throne, it is manifest that from the days of eternity, that blessing, preparatory for the final glory, was secured to them. He will say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."[572]Among the benefits introductory to the final glory, which, not less than that glory, were laid up for them, appears the earnest of the Spirit. "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance."[573]

Peace of conscience. It is according to the purpose of God that faith is exercised. "Unto you it is given in the behalf of Christ,—to believe on him."[574]And by that faith, through which justification, a fruit itself of the Divine counsels, is bestowed, and which is in exercise in Covenanting, peace with God is enjoyed. "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ."[575]Righteousness and peace and joy in the Holy Ghost are all vouchsafed to the believer; all of them are covenant blessings. The arrangements of Divine mercy secure righteousness, and therefore all of these. The new creature, born from above, ranks among the Israel of God, who are by covenant engaged to his service; and on such the peace of God is invoked. "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God."[576]God, in covenant, is the God of peace. Believers say concerning Christ, "He is our peace."[577]The Covenant of God is a covenant of peace;—peace of conscience: peace with Himself: peace in all its manifestations. And that peace, which Christ came to secure, which he preached, and which he commanded, as his best blessing, to descend upon his people, proceeded from that counsel whence came all the displays of God's love—the Counsel of Peace.

Joy in the Holy Ghost. "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost."[578]Every one that sweareth truly by Him shall rejoice in God, and shall glory.[579]Joy in God is essential to the exercise properly conducted. Let the saints testify from their own experience to the perfect correspondence to their feelings of these words, dictated by his own Spirit,—"I the Lord love judgment, I hate robbery for burnt-offering; and I will direct their work in truth, and I will make an everlastingcovenant with them.... I will greatly rejoice in the Lord, my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels."[580]Supplication may be made for joy in vowing and swearing by his name. "Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul."[581]The Church of God, yea, many nations, are commanded to rejoice, performing this service. "Sing and rejoice, O daughter of Zion: for lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee: and thou shalt know that the Lord of hosts hath sent me unto thee."[582]On a solemn occasion, all Judah rejoiced at the oath which they had sworn.[583]Promises are made, that, engaging in this exercise, many will rejoice. Those who shall take bold on the Covenant of God will be joyful in his house of prayer.[584]As he did on a former occasion,[585]when the Lord turns the captivity of Israel, and takes them into covenant with himself, he will cause them to rejoice. And the Gentile nations, in like manner, engaged as they were, shall be filled with joy. "Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers; and that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.... Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost."[586]Andthe rejoicing thus variously represented is according to Divine ordination. It is said, "Behold, my servant shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. And ye shall leave your name for a curse unto my chosen: for the Lord God shall slay thee, and call his servants by another name. That he who blesseth himself in the earth, shall bless himself in the God of truth; and he that sweareth in the earth, shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes." But concerning these words, as well as others that precede them, it is said by Him whose Spirit dictated them, "Behold it is written before me."[587]How elevated is the rejoicing of God's Covenant people! Theirs is a joy which the world cannot give nor take away. With it a stranger cannot intermeddle; it is unspeakable and full of glory! It is the joy of the Lord!

Increase of grace. The Covenant people are a remnant according to the election of grace.[588]To that grace, therefore, which comes from the free favour of God they were chosen by him. They are heirs of the grace of life;[589]and, consequently, in God's purposes, according to his Covenant, they were set apart to the enjoyment of grace that should be progressive. They are planted in the house of God, and grow up and flourish in his courts; and there they still bring forth fruit in old age. They are the planting of the Lord; and according to his purpose, as well as to his actual disposal of them and their own engagements to be for Him, they stand there. Passing towards the heavenly temple, they go on from strength to strength. In taking hold on him, in vowing and swearing to him, they do so, and find that the Lord indeed is their strength. And as they find thusthat the Lord ordains strength for them, they know that he had so ordained at first. To them that fear the name of the Lord, and accordingly avouch him to be their God, is made the promise, "But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall."[590]That promise, as well as every other, is due to his immutable counsel.[591]Finally, the command is given, "Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ."[592]To grow in grace is, therefore, co-ordinate with increase in the knowledge of Christ—even of that knowledge which is attained to in cleaving to his Covenant. And he himself teaches, that fitness to do so was provided according to his purpose. "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you."[593]

Perseverance in grace. God's Covenant with his people shall not be broken. "I will never break my covenant with you."[594]"The Lord will not cast off his people, neither will he forsake his inheritance."[595]He will give grace to cleave to it continually. "I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me."[596]Believers were given to Christ, and therefore they cannot be lost. "And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of myFather's hand."[597]Trusting in him, therefore, his people rejoice to say, "Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his."[598]

And eternal life. This consummation unspeakable is indissolubly connected with the purpose of God, and the believer's exercises of adhering to the Covenant. On the promise of eternal life the heirs of it lay hold in Covenanting; and to this they were chosen. They cleave to the covenant as an Everlasting Covenant, well ordered in all things and sure: that is all their salvation, and all their desire. And to that final salvation they were chosen. "Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified."[599]Who can describe that life? and who can sufficiently tell of the grace of Him who hath secured it to men? And who should not feel amazed at the backwardness of sinners to prepare for it—so free and beneficently offered? Truly the glory of God is great in his salvation! The redeemed through eternity will find the glad work of declaring that glory undone. Would that sinners now, by accepting of the great salvation, would begin here, and finally be prepared to celebrate with all others of their race redeemed to God, that glory!

In conclusion. As in every case the purposes of God harmonize with his precepts, so the manifestation of those in reference to the keeping his Covenant, unites with express injunctions of his law in urging to discharge that duty. The law of God conspires with his revealed purposes to lead the sinner to obedience; and his purposes revealed illustrate the import of his law. Both consist with his nature. What in his providence accords with both, at once acknowledges the high claim whichhe has upon the willing exertions of men to serve him, and his right to appoint, independently of a specified statute, what shall be carried into effect. The law of God is the rule according to which men act; and that is illustrated by his purposes revealed. His purpose is the rule according to which he acts, and that is consistent with his law. Accompanied by the sanction of both, Covenanting is revealed; and not less than as dictated in his law, it appears, as according to his purpose, anOrdinanceof God.

FOOTNOTES:[479]Ps. xcv. 3-7.[480]Is. xlv. 16-18.[481]Prov. viii. 22, 23. 27-31.[482]Ps. xxxvii. 11.[483]Job v. 19-24.[484]2 Chron. xxxiii. 8.[485]Hos. ii. 16-23.[486]Jer. v. 22.[487]Ps. lxxviii. 5.[488]2 Sam. xxiii. 5.[489]Gen. ix. 17.[490]Job xxii. 28.[491]Prov. xix. 21.[492]Is. xxviii. 15, 16, 17, 18, 29.[493]Is. xiv. 24.[494]Ps. cxi. 9.[495]Ps. cxxxiii. 3.[496]Ps. lxviii. 28.[497]Ps. xxxiii. 8, 9, 11, 12.[498]Ps. cxix. 152.[499]Jer. xxxiii. 20, 21, 25. 26.[500]Job xxviii. 12, 23, 26-28.[501]Deut. vi. 13.[502]Is. xliii. 6, 7. 21.[503]Is. xliv. 21.[504]Is. xxxvii. 26.[505]Jer. xxxiii.[506]Jer. xxxiii. 2.[507]Is. xliv. 2, 5.[508]Rom. ix. 20-24.[509]Is. xxix. 16.[510]Is. xlv. 9.[511]Is. xxix. 23.[512]Hos. ii. 16.[513]Rom. ix. 25, 26.[514]Jer. l. 4, 5.[515]Is. x. 20, 21.[516]Rom. ix. 27.[517]Is. i. 9; Rom. ix. 29.[518]Is. xliv. 7.[519]Is. xlvii. 6.[520]Is. xliv. 5.[521]Is. xxiv. 4, 6, 23.[522]1 Pet. ii. 7, 8, 5, 6, 9, 10.[523]Rev. xxi. 27.[524]Rev. xiii. 8.[525]Jer. ii. 2, 3.[526]Is. iv. 3.[527]Heb. xii. 23, 24, 28.[528]Deut. vii. 6.[529]Deut. vi. 13, 14; see also Ezek. xx. 5-7.[530]Rom. xi. 2-5.[531]1 Kings xix. 10.[532]Deut. vii. 7, 8.[533]Rom. xi. 7.[534]Is. xlii. 6.[535]Acts xiii. 45-48.[536]Is. xlv. 4; see also Is. xli. 8, 9; and Ps. cv. 6.[537]Eph. ii. 10, 11-13.[538]1 Pet. i. 2.[539]Is. xliii. 10.[540]Rom. ix. 11.[541]Acts ii. 38, 39.[542]Gal. iii. 8, 9.[543]Rom. xi. 25-29.[544]Heb. ix. 15.[545]Rom. viii. 30.[546]Is. xlv. 25, 23, 24.[547]Jer. xxiii. 6-8.[548]Jer. iv. 2.[549]Eph. i. 5.[550]Prov. xxiii. 26.[551]Exod. iv. 22, 23.[552]Ps. lxxxix. 3-28.[553]2 Sam. vii. 14.[554]Is. xlv. 4, 23-25, 11.[555]Hos. xi. 1, 2.[556]Jer. xxxi. 9; see also ver. 31-37.[557]Jer. iii. 18, 19.[558]Jer. iii. 22.[559]Gal. iii. 26, 29.[560]2 Thess. ii. 13.[561]Exod. xix. 10.[562]Exod. xxxi. 13.[563]Zeph. i. 7.[564]Rom. xv. 15, 16.[565]Rom. xii. 1.[566]Heb. xiii. 12, 15, 16.[567]1 John v. 10.[568]Rom. viii. 23.[569]John xiv. 21, 23.[570]Ps. xxv. 14.[571]1 Thess. i. 4.[572]Matt. xxv. 34.[573]Eph. i. 13, 14; see also 2 Cor. i. 22; v. 5.[574]Phil. i. 29.[575]Rom. v. 1.[576]Gal. vi. 15, 16.[577]Eph. ii. 14.[578]Rom. xiv. 17.[579]Ps. lxiii. 11.[580]Is. lxi. 8-10.[581]Ps. lxxxvi. 4.[582]Zech. ii. 10, 11.[583]2 Chron. xv. 15.[584]Is. lvi. 6, 7.[585]Neh. xii. 43.[586]Rom. xv. 8, 9, 13.[587]Is. lxv. 14, 16, 6.[588]Rom. xi. 5.[589]1 Pet. iii. 7.[590]Mal. iv. 2.[591]Heb. vi. 17.[592]2 Pet. iii. 18.[593]John xv. 16.[594]Judg. ii. 1.[595]Ps. xciv. 14; see also Is. liv. 9, 10.[596]Jer. xxxii. 40.[597]John x. 28, 29.[598]2 Tim. ii. 19.[599]Rom. viii. 30.

[479]Ps. xcv. 3-7.

[480]Is. xlv. 16-18.

[481]Prov. viii. 22, 23. 27-31.

[482]Ps. xxxvii. 11.

[483]Job v. 19-24.

[484]2 Chron. xxxiii. 8.

[485]Hos. ii. 16-23.

[486]Jer. v. 22.

[487]Ps. lxxviii. 5.

[488]2 Sam. xxiii. 5.

[489]Gen. ix. 17.

[490]Job xxii. 28.

[491]Prov. xix. 21.

[492]Is. xxviii. 15, 16, 17, 18, 29.

[493]Is. xiv. 24.

[494]Ps. cxi. 9.

[495]Ps. cxxxiii. 3.

[496]Ps. lxviii. 28.

[497]Ps. xxxiii. 8, 9, 11, 12.

[498]Ps. cxix. 152.

[499]Jer. xxxiii. 20, 21, 25. 26.

[500]Job xxviii. 12, 23, 26-28.

[501]Deut. vi. 13.

[502]Is. xliii. 6, 7. 21.

[503]Is. xliv. 21.

[504]Is. xxxvii. 26.

[505]Jer. xxxiii.

[506]Jer. xxxiii. 2.

[507]Is. xliv. 2, 5.

[508]Rom. ix. 20-24.

[509]Is. xxix. 16.

[510]Is. xlv. 9.

[511]Is. xxix. 23.

[512]Hos. ii. 16.

[513]Rom. ix. 25, 26.

[514]Jer. l. 4, 5.

[515]Is. x. 20, 21.

[516]Rom. ix. 27.

[517]Is. i. 9; Rom. ix. 29.

[518]Is. xliv. 7.

[519]Is. xlvii. 6.

[520]Is. xliv. 5.

[521]Is. xxiv. 4, 6, 23.

[522]1 Pet. ii. 7, 8, 5, 6, 9, 10.

[523]Rev. xxi. 27.

[524]Rev. xiii. 8.

[525]Jer. ii. 2, 3.

[526]Is. iv. 3.

[527]Heb. xii. 23, 24, 28.

[528]Deut. vii. 6.

[529]Deut. vi. 13, 14; see also Ezek. xx. 5-7.

[530]Rom. xi. 2-5.

[531]1 Kings xix. 10.

[532]Deut. vii. 7, 8.

[533]Rom. xi. 7.

[534]Is. xlii. 6.

[535]Acts xiii. 45-48.

[536]Is. xlv. 4; see also Is. xli. 8, 9; and Ps. cv. 6.

[537]Eph. ii. 10, 11-13.

[538]1 Pet. i. 2.

[539]Is. xliii. 10.

[540]Rom. ix. 11.

[541]Acts ii. 38, 39.

[542]Gal. iii. 8, 9.

[543]Rom. xi. 25-29.

[544]Heb. ix. 15.

[545]Rom. viii. 30.

[546]Is. xlv. 25, 23, 24.

[547]Jer. xxiii. 6-8.

[548]Jer. iv. 2.

[549]Eph. i. 5.

[550]Prov. xxiii. 26.

[551]Exod. iv. 22, 23.

[552]Ps. lxxxix. 3-28.

[553]2 Sam. vii. 14.

[554]Is. xlv. 4, 23-25, 11.

[555]Hos. xi. 1, 2.

[556]Jer. xxxi. 9; see also ver. 31-37.

[557]Jer. iii. 18, 19.

[558]Jer. iii. 22.

[559]Gal. iii. 26, 29.

[560]2 Thess. ii. 13.

[561]Exod. xix. 10.

[562]Exod. xxxi. 13.

[563]Zeph. i. 7.

[564]Rom. xv. 15, 16.

[565]Rom. xii. 1.

[566]Heb. xiii. 12, 15, 16.

[567]1 John v. 10.

[568]Rom. viii. 23.

[569]John xiv. 21, 23.

[570]Ps. xxv. 14.

[571]1 Thess. i. 4.

[572]Matt. xxv. 34.

[573]Eph. i. 13, 14; see also 2 Cor. i. 22; v. 5.

[574]Phil. i. 29.

[575]Rom. v. 1.

[576]Gal. vi. 15, 16.

[577]Eph. ii. 14.

[578]Rom. xiv. 17.

[579]Ps. lxiii. 11.

[580]Is. lxi. 8-10.

[581]Ps. lxxxvi. 4.

[582]Zech. ii. 10, 11.

[583]2 Chron. xv. 15.

[584]Is. lvi. 6, 7.

[585]Neh. xii. 43.

[586]Rom. xv. 8, 9, 13.

[587]Is. lxv. 14, 16, 6.

[588]Rom. xi. 5.

[589]1 Pet. iii. 7.

[590]Mal. iv. 2.

[591]Heb. vi. 17.

[592]2 Pet. iii. 18.

[593]John xv. 16.

[594]Judg. ii. 1.

[595]Ps. xciv. 14; see also Is. liv. 9, 10.

[596]Jer. xxxii. 40.

[597]John x. 28, 29.

[598]2 Tim. ii. 19.

[599]Rom. viii. 30.

COVENANTING SANCTIONED BY THE DIVINE EXAMPLE.

God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,—that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished by some of them. His own example presents what must be willingly done. It affords a complete reason for doing what is besides variously urged. The law of God is his will diffused among his moral subjects. His revealed purposes are his determinations to be carried into effect by means, many of which are beyond the sphere of the willing endeavours of his creatures. The constitutions of his obedient subjects are an instrumentality worthy of the glorious moral character of Him who, though independent of all, acts according to the principles of eternal rectitude, and who in infinite wisdom can cause immortal beings, bound by immutable laws, to act so as freely to perform his holy will. His own example is the direct operation, not of creatures, nor of laws, nor of dispositions, but of the I AM himself, as the infinite, eternal, and unchangeable Spirit, presented to the creatures of his power, for their guidance and direction.

I. God himself has entered into Covenant engagements. The dispensations of God in Covenant are peculiar to Himself. No change whatever is produced on him when he transacts with his creatures, or on their behalf. His relations to them are constituted wholly by his doings that affect them; He himself is immutable in his being and purposes. When he acts, he is not moved; when he accepts, no transformation of character is produced upon him; any new relation in which he stands comes wholly from the effect accomplished on the creature. He makes known his will, not as due to the present, but as the same from eternity. He acts in creation and providence; but his creatures alone are affected. He becomes engaged to some of them, not by any alteration being produced upon his views or enjoyments, or state or character, but by the manifestation of what he is. He accepts of those as united to Him—viewed by them through his grace as possessed of a certain glorious character. From eternity his sovereign purposes regarding the salvation of man, were, but not by any change in the Trinity, or in the Unity of the Godhead, defined in Covenant.

First. The Eternal Three-in-One entered into confederation in the Covenant of Redemption. We are warranted from Scripture to receive this Covenant as a fact. It might not have been; but according to God's will, it was. The purpose of God to save sinners is from eternity. The covenant is due to that. In an order of nature wonderful to contemplate, the former precedes the latter. God willed that the Father should be the God of grace. God willed that the Son should be the Mediator between God and men. God willed that the Holy Ghost should dispense his influences for carrying into effect the purposes of mercy. These purposes stand from eternity—the fruit of the Divine sovereignty—the conscious resolutions of the Eternal—the conditions of a sure Covenant. The reasons for the fulfilment thereofare the sovereign purposes, and the purposes approved of by each person of the adored Godhead, in an economic character.

Secondly. God entered into covenant with man in innocence. The Divine character was made known to the gifted immortal. The will of God claiming obedience and the offer of definite good were presented before his mind. He acquiesced, and God was engaged to him and to all his posterity in covenant. One ground on which He was to bestow the blessings of the Covenant was his own purpose; His making, before his creature, and by and before Himself, a promise to confer it, was, according to the principle of eternal righteousness, the other.

Thirdly. God enters into covenant with men in Christ. He says to them,—"I am the LordthyGod."[600]Believers are taken intoGod'scovenant.[601]Hemade with his people a covenant that shall endure.[602]All the promises of God are offers made onhispart to enter into covenant with sinners. "Now to Abraham and his seed were the promises made."[603]And, therefore, when these are accepted by men, the Lord is to them a God in covenant. The Lord hath on some occasions sworn to his people, and by his oathmadea covenant with them.[604]The Lord brings sinners into the bond of his covenant,[605]and accordingly makes with them a covenant. And he keeps, and hence he must haveentered into, covenant with his people.

Finally. The Lord Jesus on earth illustrated in his practice the duty of Covenanting. In such a manner as none other than God himself could do, he gave it recommendation. Possessed of the nature of man, and being true God, he Covenanted with men, as the Head of the Church of God himself, and also as a member thereof; and as the Father's servant, in Covenanting acknowledged Him. He recognised his disciples as his friends and servants; he spake peace to them, and explicitly Covenanting with them, saying, "Verily, verily, I say unto you," to them he made precious promises, which he gave them grace to receive.[606]Waiting on the ordinances of religion at Jerusalem, about the close of the Old Testament dispensation, unquestionably along with the people of Israel, he engaged in various exercises of vowing, and especially in the use of the Psalms, so full of holy vows to God; and after the last supper with his disciples, two of whom, by the Spirit that dwelt in all of them, enjoined the exercise of singing these precious compositions,[607]singing a hymn or psalm, he at once sanctioned their use in the worship of God, and gave countenance to the devout making of the Covenant engagements which they contain. And in those exercises of religion in which none of his people could hold communion with him, prayer to his Father was accompanied with his own recognition of his engagement to fulfil his will. The psalm,[608]a part of which, at least, we know he repeated on the Cross, and which is prophetic of his exercises there, and his intercessory prayer, contain at least one instance of the making or renewing of Covenant engagement on his part, not to be forgotten.[609]

II. The Lord, in entering into Covenant, provided an example for imitation. By this it is not intended that any are called to engage in acts of this nature precisely corresponding with those in which he engaged. It would be impossible, as well as impious, for men to imitate the making of the Covenant of Redemption, or of that of Works. Nor is it meant that men, as perfect beings, are tofollow the pattern in this set by the Most High; but it is to be understood, that in making a promise of good in truth and sincerity, and in taking Himself to witness, he is to be imitated by his people in Covenanting, while they depend on grace afforded by himself.

First. It is possible for his people, after some manner, to imitate God in Covenanting. They cannot imitate him entering into covenant as a self-existent, independent Being; nor can they imitate him as in this providing benefits which of himself he can bestow; but in some respects, by his grace they may. He holds intercourse with those with whom he enters into covenants in truth. His people ought to do so with him. He makes promises. They ought to do so too. He swears by himself. They ought to swear by him. He swears that He may give assurance of his intention. They ought to swear for the same reason. Because of his hatred to sin he entered into covenant. They should enter into covenant with him in order to show their hatred to it. He necessarily loves himself, and he loves those with whom he Covenants. By love to him—the origin of love to all others, as well as to themselves—they should enter into covenant with him. He promises in order that his people may have the security of good. They are called by Covenanting to accept his promise, that they may have the security afforded by believing his word. In entering into Covenant, God honours his own character. Imitating him in Covenanting all are called, and they ought, to glorify his name.

Secondly. It is desirable to imitate God in Covenanting. He draws near to his people; and should they not draw near to him? God is waiting on men to take hold on his covenant. He has entered into covenant with others who sought to imitate Him; He offers to do so with us. Hewaits,—Infinity waits and draws while waiting,—Excellence waits, and waiting transforms into excellence,—blessings wait, and attract while waiting,—He waits on men. To follow finite good, is to seek good, though limited. To imitate finite excellence, is to aspire at excellence, even though but in part. To take God for an example, is to prosecute the course to boundless happiness and honour. Where he walks, there is sin rebuked, evil flees away, and corruption dies; there good is seen, a field of duty without limit stretches out, happiness immeasurable begins, and glory eternal opens. It was by his covenant that the scene of heavenly bliss was to be opened to sinners, and peopled by them. Taking hold upon it, the unnumbered millions for whom it was prepared, in imitation of him, make preparation for it. To follow these would be delightful and honouring; but would be to follow what is merely a copy, and only finite. What is it then to follow the great Original, the provider of glory, and honour, and immortality, to be dispensed to the eternal honour of his character,—God himself!

Finally. It is a duty to imitate God in Covenanting. The act of swearing by the name of God is holy. The performance of it is inculcated in the decalogue. Swearing on the part of the Most High is a manifestation of His holiness. Swearing on the part of men is at once an imitating of Him, and a holy service. When men endeavour to discharge the duties of the ten commandments, they are exercised to holiness, and acting in imitation of Him who only is holy. And accordingly these commandments are injunctions to imitate God. Enjoining therefore the duty of Covenanting, they inculcate that as an imitation of Him—swearing by himself. Again, even as the exercise of keeping the Sabbath is enforced by the Divine example, so is that of entering into Covenant withGod. In the fourth commandment, the former duty is explicitly enjoined on that ground. "For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day, and hallowed it."[610]And although the observance of no other of the ten precepts is in the like manner commanded in them, they may all be viewed as declared obligatory, because of the example of God, an illustration of which is presented in this. The Lord set an example in the keeping of the Sabbath, and therefore men are called to keep it. But to the knowledge of his creatures, he acts according to the principles of the other commandments, and for the same reason that his example in resting on the Sabbath is to be followed, is his regard to the other dictates of his law to be made use of as furnishing examples of what to us is duty. He has made, and he makes and keeps Covenant engagements: and as his keeping of the Sabbath is a reason why his creatures are commanded to sanctify it, so his engaging in covenant is a ground on which they are called to the duty of vowing and swearing to him. But, besides, the exercise along with others, is unequivocally inculcated from the Divine example. The Lord said unto Moses, "Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy."[611]To be holy, is to obey the Divine law in all its parts. The Lord is known to be holy, because he acts according to the principles of that law. To Covenant, therefore, is to do a part of the duty commanded in the words, "Ye shall be holy;" and to do so for the reason, "I, the Lord your God, am holy," is to engage in it according to his commands, because he has entered, and because he does enter, into covenant. Moreover, this dutywould seem to be emphatically taught in the words—"Let us hold fast the profession of our faith without wavering; (for he is faithful that promised.)"[612]The holding fast of the profession of faith implies the making of it; and both are therefore urged on the ground of the faithfulness of Him that promised; and He is introduced here as faithful, not merely in order that his people might depend upon him for the good offered, but as presenting to them an example according to which all should make and keep engagements to their brethren and to Him. And finally, this is shown to be incumbent by declarations leading to the imitation of the Redeemer. He Himself says, in one of these—"If any man serve me, let him follow me."[613]The believer cannot follow Him to imitate him, as a Mediator obeying and dying for others. He cannot so follow him as acting in the nature of sinless man, or as the living and true God. He cannot so follow him, teaching by his Holy Spirit to all nations the way of life and peace. He cannot so follow him as a Priest before the throne on high, making intercession for sinners. He cannot so follow him in the putting forth of almighty power for the conversion and edification of his people. He cannot so follow him to the throne of the universe, to rule over all things for the glory of God and the good of his people. But in many respects, he is required, nay in these words he is enjoined, to follow him. In general, in the discharge of all duty, he is called to follow him. In particular, to follow him in regarding all the ordinances of religion—unfolding a covenant relation to God;—in acknowledging a heavenly Father, as a child in covenant alone could do;—and in making a solemn confession of the truth of God, saying with him, though in circumstances infinitely humbler, "Tothis end was I born, and for this cause came I into the world, that I should bear witness unto the truth."[614]His people, were he to bid them, would follow him to prison and to death. And will they not habitually follow him—who confessed his own Divine character, to confess that He is Lord, to the glory of God the Father?[615]Hence, in conclusion,

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