FOOTNOTES:

The Priesthood. A people in covenant withGod, and a nation of priests are one. "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation."[706]At a period long posterior to the days of Moses, and in reference even to gospel times, was applied the same character, "Ye shall be named the priests of the Lord; men shall call you the ministers of our God."[707]The apostle Peter, addressing the people of Israel scattered throughout sundry regions, thus also describes them,—"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.... Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light."[708]And to this description given by the apostle, primarily of the dispersion, but not limited to them, corresponds that by another apostle of himself and all who believe, in their grateful adoration,—"Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."[709]

In order to commemorate the deliverance which God wrought for Israel when he slew the first-born of Egypt, for a sign he claimed, as consecrated to himself, all the first-born of their males, "Thou shalt set apart unto the Lord all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the Lord's." "And it shall be for a token upon thine hands, and for frontlets between thine eyes: for by strength of hand the Lord brought us forth out ofEgypt."[710]The first-born of their sons represented the whole nation as a holy priesthood. Princes and heads of families, whether fathers or eldest sons—succeeding to their fathers' privileges—had performed the duties of priests. Such a character, therefore, the first-born in Israel would have come to sustain. When religious services should have been performed by them, the whole people, as a nation of priests, would have worshipped. And of whatever they were the token, the people at large, accordingly, were also the sign. But instead of them, subsequently the tribe of Levi was taken, and the special duties of the priesthood were confined to Aaron and his sons. Hence that appointed priesthood, and the Levites their attendants, conducted public services instead of, and for the whole nation, a kingdom of priests. And as the first-born of Israel were a sign of a great deliverance wrought for them because of his covenant, the people themselves, the ordained priesthood among them were, and all the people of God will continue to be, a Covenant sign.

And according to their character is this holy priesthood as a sign employed. Different from the other signs, their language with theirs is designed to harmonize. As willing ministers of God's pleasure, to other signs they give regard, proving themselves a living sign. When the rainbow displays its spiritual glories, by others unperceived, like Noah standing by the altar of God, they present sacrifices of thanksgiving, or vow and swear to him. When the Sabbath points out a rest from sin, and deliverance from its consequences, they seek to sanctify it, and keep it as a sign and pledge of the rest provided for them in the covenant. And having in baptism had the name of God named upon them, endeavouring to depart from all iniquity, they manifest themselves as by purchase andconquest, and their own personal surrender, truly his.

In some respects are all the ordinances of religion a Covenant sign, and it is as set apart to wait on these that the holy priesthood displays a like character. To them in all their extent are applicable the words of the Lord concerning Phinehas,—"Behold, I give unto him my covenant of peace."[711]As lights in the world, and as a devoted people, they have verified to themselves the promise,—"They shall teach Jacob thy judgments and Israel thy law; they shall put incense before thee, and whole burnt-sacrifice upon thine altar;" being faithful in discharging their solemn obligations, and thus illustrating the duty of paying the vow, their conduct, in vowing and fulfilling their engagements, receives the approval—"they have observed thy word and kept thy covenant;" encouragement from above is vouchsafed to them in their peculiar character, in the words of prayer,—"Bless Lord, his substance, and accept the work of his hands;" and thus, the assurance that as a sign they shall be preserved,—"smite through the loins of them that rise up against him, and of them that hate him, that they rise not again."[712]

God's covenant with his people is the covenant of a priesthood. And to secure the dispensation of the means of grace, that was given. The ministry of reconciliation and the Church at large are co-ordinate. Where the one is promised, the other also will be bestowed in due time. Where the ministers of the word are, there, to a greater or less extent, will be a Church. And a Church will seek to itself the ministering servants of Christ. Where the ordinances of religion are properly dispensed, there is a Church; and there an appointed instrumentality, in greater or less measure, presents the mind of Christ. When his servants dispense theordinances of his grace, God speaks to his people. And as a people in covenant with Him, to his words they are called to assent. His servants are ambassadors for Christ. As though God did beseech by them, they beseech sinners to be reconciled unto him. Like the Church itself in the world, the continuance of the ambassadors of Christ shows that God is waiting to be gracious. They who despise their messages declare themselves his enemies. Like the recal of an envoy, which betokens approaching hostilities, the removal of the servants of Christ from among a people, declares that the Lord is about to deal with them as his foes. When Churches become corrupt, this is the case. When the righteous are removed from among them, and the ecclesiastical constitution is in opposition to his will, the whole body is out of Covenant, and what was the temple of God becomes the receptacle of idols. When the Lord was angry with his professed people, he suffered a lying spirit to enter the mouth of their prophets. And to the people as a whole, in token of their rejection, he said, "Thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children."[713]But notwithstanding the defections of many such, the Lord will raise him up a faithful priesthood. It is expressed in the anticipation, "The children of thy servants shall continue, and their seed shall be established before thee;"[714]and pledged in the promise, "Lo, I am with you alway, even unto the end of the world." Hence the encouragement, "I will give you pastors according to mine heart, which shall feed you with knowledge and understanding;"[715]and the duties defined, "The priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts."[716]

Those faithful to the covenant of the priesthoodare approved, while the desecrators thereof are fearfully condemned. How encouraging the approbation, "Ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity!" And how cheering the promise, in its ultimate spiritual reference not less applicable to the whole spiritual priesthood than it was primarily to the sons of Aaron!—"But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me."[717]But denounced are the others thus challenged, "Ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts." An apostate priesthood taught the people to swear at once by the Lord, and by Malcham—the abomination of the Sidonians—a false god. To cut off these, and the victims of their deceit, the Lord stretched out his hand. And to mark the care with which he watched over the faithful dispensation of his own ordinances, and observed every deviation from them, as designed to present the privileges and duties of his covenant, were also uttered his words, "Cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth to the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen."[718]

A priesthood was recognised when God entered into covenant with Noah, and with Abraham; andthroughout all time was a priesthood to be approved as a covenant sign. Had it not been for the Everlasting Covenant, the rite of sacrifice had not been instituted, and a priesthood had not been. But that the ratification of that covenant by the glorious Surety might first be prefigured, and next had in commemoration, was given this sign. To intimate the ratification of God's covenant with his people, as at Horeb, the blood of sacrifice by the priesthood was sometimes sprinkled; and, consequently, the priesthood, under the law, kept up the remembrance of the covenant, and pointed forward to its final confirmation. The later priesthood, the people of God under the gospel, in offerings of praise, record that one sacrifice by which it was rendered sure, and hence they, as well as all else of the holy priesthood, to its special duties of vowing and swearing, from their peculiar character, became engaged.

Although of those who ministered at the altar under a former dispensation, it is said by an apostle, "those priests were made without the swearing of an oath,"[719]we are not to suppose them as not indeed by covenant set apart to the duties of the Levitical priesthood; nor are we to suppose that the people of God, as a holy priesthood in general, whom those priests represented, do not sustain their character in virtue of Covenant arrangements. Those priests, on believing, were entitled to the blessings promised and secured by the oath of God to Abraham's seed. And so were the rest of his Covenant people. Moreover, the Lord sware to his people at Horeb, when, in addition to the moral law, he enjoined all those other laws, among which stand the statutes regarding the priesthood of Aaron. To his people then present, whether priests or not, and to his people who should descend from them, throughoutthe period over which the covenant there made should extend, his oath was given; and seeing it was then given, when his people individually acceded to his covenant, or his faithful servants to the duties of the sanctuary, it was not repeated. It was only when a new promise was made, or an enlargement or an illustration of one formerly made was given, or when, for his Covenant's sake, he denounced wrath on his enemies, that the Lord sware to his people. And the day of conversion, of entering upon office, and ordinary seasons of solemn Covenanting, could not afford such occasions as these. It is in contrast with Christ, the great High Priest of our profession, that those priests are introduced by the apostle, as made without an oath. To the covenant of the Levitical priesthood, the Lord did not append a new and separate oath. The nation of Israel before, by the oath of God, had been set apart as a nation of kings and priests. And when that priesthood was appointed, they merely entered on the enjoyment of privileges formerly promised, and came under renewed obligation to perform appointed duties. But in addition to the oath of God to his Son from eternity, upon the occasion of his taking upon him—in the nature of God-man, the office of His priesthood, in order to show its speciality His oath was also given. There was not the same regard to be paid to the type that belonged to the antitype,—to the priesthood under the law that was due to the priesthood of Christ. The priests under the law were not appointed to their office as if they had been principals. It was reserved for Christ to be so appointed. Perfection was not by the Levitical priesthood. Those priests were made so after the law of a carnal commandment, and hence to the duties of the priesthood by Covenant engagement were pledged. Christ on the other hand, to perform the high functions of his priesthood, was also in solemn covenant voluntarily engaged; but that testimony might be borne to the dignity of his character and perfection of his work, by the oath of God again given, he was made priest. Besides, that oath was sworn to him as not merely a priest, but as the Surety and Mediator of the new covenant. "The Lord sware, and will not repent, Thou art a priest for ever after the order of Melchizedec." And, "by so much was Jesus made a surety of a better testament." To none of the priesthood under the law, did the title of mediator appertain. "But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises."

And through Christ come all the distinguishing features, and all the high privileges of his people, as an holy priesthood. To secure blessings spiritual and eternal to the people of God, the Lord sware to his Son. In what was promised to him by the oath of God, his people—a nation of kings and priests, are interested. He is a king; his people sit down with him on his throne. He is a priest; his people desire to fill up that which is behind of the afflictions of Christ in their flesh, for his body's sake, which is the Church; and while they neither possess nor claim merit on account of their deeds, rejoice inasmuch as they are partakers of Christ's sufferings, that when his glory shall be revealed, they may be glad also with exceeding joy. And by and through the oath by which he was constituted priest, were they in general set apart to their functions,—to covenant, to pray, to praise, to present spiritual sacrifices to God, acceptable through himself. Because of the priesthood of Christ, the priesthood under the law was instituted. Because of the priesthood of Christ, through which was to be ratified God's covenant, his people—a holy priesthood, to act asvowers or Covenanters, were appointed. Their existence, while they claim an interest in its blessings, and resolve and endeavour to perform its duties, testifies to its character and design, and displays how vast was the glory and blessedness that lay couched in the oath of the Father to his incarnate Son. But next, in accordance with the last sign, we have promised as a Covenant sign,

The New Heart. "Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord; but this shall be the covenant that I will make with the house of Israel; after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people." Signally contrasted with the hearts of those of whom it is said, "Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his spirit by the former prophets," the heart thus promised as a new covenant blessing, is essentially a new heart. Unlike the adamant stone, resisting the engraver's chisel, but made soft to receive impressions of truth, it sustains the character of an heart of flesh—substituted for the former, the stony heart. And those blessed with it have had realized to them the promise, "I will give them one heart, and I will put a new spirit within you."

Being a new Covenant blessing, the new heart is a new Covenant sign. A holy priesthood are a people set apart to the service of God. A new heart is the distinguishing feature of those so set apart. Though not palpable to the men of theworld, it gives evidence of its own existence, not equivocal; and diffusing its stores, makes known the fountain whence it derived them, and proclaims the end for which its own constitution was given. Like hypocrites in every age, many of the ancient Israelites brake God's covenant, or, in other words, they gave evidence that in his covenant they never had an interest. But the Lord's covenant could not be allowed to fail. Although many disregarded his injunctions, and did their utmost to discredit that covenant, yet that covenant was not to be dishonoured; for in his mercy he should bring again of the Hebrews many to wait on the ordinances of his grace. Under a new dispensation, he should give fresh prominency to spirituality of mind; and by his Spirit, who, as formerly to his people, should write his laws upon their hearts, cause his impressions to remain when the former system of services should have ceased to exist, but where the motives to obedience should, in the preaching of the gospel, be immediately addressed. Various spirits may jointly or successively take possession of those in a state of sin. Yea, the common operations of the Spirit of the Lord, as when the conscience is aroused, and even sometimes his extraordinary operations, may be upon them. But to them meanwhile may not be given the one enduring new heart. To some, as to Balaam, for wise purposes, by the Spirit it may have been given to see a vision of the Almighty; and to others may be given, as God gave to Saul, another heart; and still there may not be bestowed a new heart. To seek this, however, that they may live, and hence, as a Covenant people, serve the Lord, all are thus enjoined,—"Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?"[720]

Under various aspects is the new heart presented as a Covenant sign. As a heart circumcised is it thus described. To the people of Israel, as debtors to the whole law, Moses declares,—"Only the Lord had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day. Circumcise therefore the foreskin of your heart." And in illustration of the duty required of them thus commanded to obey, at the same time he gives the injunction,—"Thou shalt fear the Lord thy God: him shalt thou serve, and to him shalt thou cleave, and swear by his name."[721]And in like manner, along with the injunction, "circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem," is given the promise, "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." Strangers brought into God's sanctuary to pollute it, and charged by him with having broken his covenant, are described as uncircumcised in heart and in flesh;[722]and in an evil age the house of Israel are classed with the uncircumcised heathen, as uncircumcised in heart.[723]Yea, to the unbelieving Jews the martyr Stephen applies the same character. But of those who are in covenant with God, as the Jews were, an apostle furnishes the delineation,—"He is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God."[724]Again, as a perfect heart, is the new heart obviously a Covenant sign. The new heart is that which believes. That is the true heart; and those possessed of it, like Hezekiah, who walk before the Lord in truth, manifest an integrity which distinguishes all who,being at peace with God, are in covenant for ever dedicated to him. Thus, before the Lord, David walked in integrity of heart; and of a descendant who sat upon his throne, and who with his people "entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul,"[725]is left the record to his honour,—"Asa's heart was perfect with the Lord all his days."[726]And finally, as one heart is this sign a Covenant token. Contrasted with the heart in its natural sinful condition, which is deceitful above all things and desperately wicked, it is constituted a reprover of those who, vowing to the Lord, swear deceitfully. Different from the double heart vainly attempting at once to do homage to God and mammon, it is wholly devoted to the Lord. And due to the operation of the Spirit of God, it is disposed to unite with others his like workmanship in faithfully resolving together, and jointly endeavouring to promote his glory. This the Lord himself conferred, when, upon the occasion of Hezekiah commanding all Israel to keep the passover, it was in his heart to make a covenant with the Lord God of Israel, that his fierce wrath might turn away from them. "Also, in Judah, the hand of God was to give them one heart, to do the commandment of the king and of the princes, by the word of the Lord."[727]This the Lord also promised, when he said, "I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: and 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."[728]And this he has often made his people to experience, as on the dayof Pentecost, when the multitude of them that believed were of one heart and of one soul; and when by casting their effects into one common fund, they furnished, of their common interest in one gracious inheritance, the most affecting emblem that men have given. But, finally,

Christ was given for a sign of God's Covenant. A prophet, by inspiration, had exclaimed, "Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion."[729]And by an apostle, these words are represented as employed by the Saviour, having in union with the Divine nature the nature of man.[730]In mount Zion, the Lord of hosts dwells as a covenant God. His children, a holy priesthood, are from him as a covenant sign; and from him also, as the most distinguished covenant sign, is his Son—the great high priest of our profession, himself sanctified by suffering. That all ends of the earth should see the salvation of God had been predicted. On the record of inspiration, too, had appeared the promise, "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles." That in Christ both were fulfilled, was attested by Simeon, to whom it was revealed by the Holy Ghost, that he should not see death before he had seen the Lord's Christ. He took up the child Jesus in his arms, "and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel."[731]Moreover, in prophecy was delivered the message, "The Lord himself shall give you a sign: Behold, a virgin shall conceive, and bear a son, andshall call his name Immanuel." In Jesus, the promised son was recognised. When the birth of his forerunner John suggested that He should soon appear, an honoured believer "was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us, in the house of his servant David; as he spake by the mouth of his holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember his holy covenant, the oath which he sware to our father Abraham." And when he was prosecuting his ministry, then had been fulfilled the promise, "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts."

Of the existence of the Everlasting Covenant, Jesus was a token. The Old Testament economy, and that of the New, were dispensations of the Covenant of Redemption. Under the former, Christ and his work were typified and predicted. Under the latter, these are commemorated. Under both, these were to be preached. Christ, appearing as the substance of the truth announced under both, was given a sign of that everlasting Covenant whence they took their origin. Had that covenant been but in theory, Christ had not appeared. His appearance declared it fact. As the Father's Servant, and consequently as in covenant with him, he was promised. His mission, to fulfil his Father's will, declared his obligations. The oath sworn to him, as a priest after the order of Melchizedec, pointed out their nature; and his manifestation in the flesh, and the perfect righteousness which he wroughtout, abundantly signified their covenant origin, and reality, and design.

Christ was given as a token of the Covenant's ratification. In his questions put to the Jews regarding a prophetic psalm, the Redeemer testified to the Father's oath, sworn to himself as the new covenant Surety. The gracious words which he spake gave evidence that the Father, in fulfilment of his promise, had put his Spirit upon him. His resurrection from the dead and ascension to heaven, completed the evidence of the Father's faithfulness in fulfilling the promise of glory and honour made unto him, which his mediatorial career on earth supplied; and his bringing of every new son to glory adds to its amount. And that, as on the part of the Father of mercies his covenant should be ratified, so, on his own part, it should not fail, he afforded an all-impressive sign. He magnified the law and made it honourable. He obeyed its precepts; he poured out his soul unto death. Concerning his work existed the prediction, "As for thee, also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water."[732]He predicted his own sufferings and death. He submitted to the injuries inflicted on him by his enemies; he bare the load of God's wrath; he laid down his life. Of him an inspired apostle writes, "Now the God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will."[733]In heaven he stands as a Lamb slain, and receives the adoration of the four living creatures, and of the four and twenty elders, "Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made usunto our God kings and priests."[734]By his people on earth throughout all ages, by the eye of faith, thus promised, and given, and glorified, as a sign of his covenant's complete confirmation will he be contemplated; and by them as such for ever, with joy unspeakable in the house above.

Christ was a sign of the dispensation of the blessings of God's Covenant. The Lord made to Abraham the promise, "In thy seed shall all the nations of the earth be blessed;" and this promise, illustrated by an apostle, refers to Christ. "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."[735]Hence, when he assumed the nature of man, it was signified, that the spiritual experiences of the former saints on earth were not imaginary, but real; their entrance into glory thereafter beyond dispute; and their title to immortal bliss secure. And also was betokened the certain glory in reserve for all others favoured with increased heavenly light, and enabled to believe. He himself taught the doctrines of a judgment to come, an everlasting punishment, and a heavenly rest. His miracles attested the truths which he taught, and proved him a token of their reality. At his birth, there was commissioned to announce it an angel, and with him "a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men." And signally, indeed, had been announced by his appearance, that peace—his covenant provision. He himself, the greatest inconceivably of every covenant blessing, had been given. Could a doubt then remain, when he averred it, that spiritual blessings had been enjoyed by his saints before, and that every spiritual blessing in due time should be afforded to all brought to fear him? The greatest of all benefitswas freely conferred; and had there not been, through him, and would there not be, bestowed the less? "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things."[736]

Through Christ the Everlasting Covenant was to be made known, and forever had in remembrance. What events for importance are comparable to the occurrences connected with his sojourn on earth? What a privilege the Church enjoyed, when the Word was made flesh and dwelt among them, and they beheld his glory, the glory as of the only begotten of the Father, full of grace and truth! Nor could that be forgotten, nor its glorious design. The splendour of the cloud of God's promise could not be forgotten; and could the shades of oblivion cover the advent of Him who appeared as the brightness of the Father's glory, and the express image of his person? By all enabled to behold his glory, is he received as an enduring token of good, yea, as the abiding reality of all good. All his people shall so receive him. In covenant, the heathen were given to him for an inheritance, and the uttermost parts of the earth for his possession. And the darkness which covers the earth, the gross darkness that covers the people, shall be dispelled, and all ends of the earth shall see the salvation of God. The sun was placed in heaven for a sign. The Sun of Righteousness has arisen with healing in his beams. As an everlasting sign, he shall throughout all ages point out his covenant for his people. Their sun shall no more go down; the Lord shall be their everlasting light.

And He is a token that the duties of God's Covenant had been performed, and that, moreover, they would still be discharged. He himself fulfilled the conditions of that covenant; and because of hisrighteousness alone, the services of his people in all ages, are accepted. Their acceptance implies that these were enjoined. In faith in a Saviour to come, the saints in Old Testament times, while they waited on God's ordinances, or were employed about the things of the world, endeavoured to give obedience; and in faith thereafter, his people looking to him, still attempt to obey him. His work was approved, and hence their faith was not in vain; and these services were received as faithful attempts to perform their obligations. That the Saviour hath overcome, is a token to his people that they also shall overcome. And hence, in imitation of Him who, as his Father's covenanted Servant, fulfilled his will, they put forth their efforts to perform what he requires; and their conviction is expressed by an apostle,—"I can do all things through Christ which strengtheneth me."[737]To Him, for grace to give obedience, all are commanded, and many are privileged, to look. "Thus saith the Lord unto the house of Israel, Seek ye me, and ye shall live: but seek not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba."[738]To seek places where heathen deities were worshipped, was to sacrifice unto those idols, and to swear by them. To seek the Lord, accordingly, was to wait upon his ordinances, whether in presenting offerings unto him, in vowing or otherwise calling on his name. And hence appears the nature of the exercises to which both Jews and Gentiles are called, when to them is realized the prediction,—"And in that day there shall be a root of Jesse, which shall stand for an ensign to the people; to it shall the Gentiles seek: and his rest shall be glorious.... And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth."[739]Again, wefind the command, "Seek the Lord, and his strength; seek his face for evermore." And to point out the nature of the duties which it includes, are those to whom it was first tendered, thus addressed,—"O ye seed of Abraham his servant, ye children of Jacob his chosen. He is the Lord our God; his judgments are in all the earth. He hath remembered his covenant for ever, the word which he commanded to a thousand generations."[740]Where a most emphatic promise is made, that the duty of vowing and swearing to the Lord shall be discharged, occurs the declaration, "I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain. I the Lord speak righteousness, I declare things that are right."[741]And the man who, seeking God, shall ascend unto the hill of the Lord, and stand in his holy place, is described in language that certainly not merely refers to the oath as given to confirm testimony, but also as given in vowing other duties to the Lord, as "He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully." For their apostacy, the Hebrew people were cast out of the good land that had been covenanted to their fathers; and for many ages they have been scattered among all nations. But as, for their breach of covenant, they were cast off, and the goodly heritage that had been given them became waste; so, at their restoration to the precious privileges which through unbelief they forfeited, to this glorious Object they themselves, and with them the heathen nations, shall look as to a covenant sign. "He said, It is a light thing that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." "Thus saith the Lord, In anacceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages."[742]

How glorious this sign!—The Messenger of the Covenant, the Mediator of the New Covenant, Immanuel—God with us! But for his covenant, he had remained unseen by the eye of man. To make that known, he made his fallen creatures see God. The universe of material nature is glorious. More glorious is the intelligent creation. Both together are tokens of God's wisdom, and goodness, and power. But what was to be a token of his attributes in all their glory displayed in the salvation of man? The laws which he has given to his creatures are tokens of his will concerning them. But what creatures could sufficiently denote his covenant, its blessings, and its duties? The sabbath, and circumcision, were each, at once a privilege and a duty, and, as well as other things, a sign of the Covenant. But what among the effects of Jehovah's sovereignty, could betoken it in all its glory? Its effects on creatures being finite, what is finite might these in some measure point out. But could any dependent being fully designate its glorious origin, and infinite Surety? The world is finite, though due to Almighty power, and so are its ordinances; and a finite being might betoken these. Miracles of healing, raising the dead, of controlling the material world, and the actions of angels and men, and of bringing from spiritual death to life are all finite, but beyond the might of less than Almighty power. And all these in some measure by some creature as a token might be signified. But the law of God embodied in his covenant is exceeding broad; its blessings are inconceivably great. God is the author of theCovenant. God is the mediator of the Covenant. God in his own nature and in the nature of man, is the glorious body to which are spiritually united the children of the Covenant. God, in the nature of man, alone could have afforded a manifestation of the Covenant adequate to its character. Behold, then, as the most glorious display that has been made of God or his ways, the Lord Jesus given to denote the Covenant that had been made for the people!

FOOTNOTES:[662]Gen. ix. 12-15.[663]Gen. vi. 17, 18.[664]Gen. vi. 18-21.[665]Gen. viii. 20-22.[666]Gen. ix. 11.[667]Gen. ix. 16.[668]Gen. vi. 5.[669]Job xxii. 17.[670]Job xxii. 21.[671]Ps. civ. 5-9.[672]Jer. v. 22-24, 2, 7, 25.[673]Is. liv. 9, 10.[674]Ezek. xvi. 8, 59.[675]Ezek. xi. 21.[676]Ezek. xi. 19, 20.[677]Ezek. xvi. 60.[678]Ezek. i. 28.[679]Rev. iv. 3.[680]Rev. v. 9, 10.[681]Rev. xi. 3.[682]Rev. x. 1.[683]Jer. iii. 23.[684]Gen. xvii. 10-14.[685]Rom. iv. 11.[686]Exod. xii. 48.[687]Deut. iv. 7, 8.[688]Exod. xxiii. 17.[689]Exod. xxiii. 32.[690]Josh. v. 2, 3, 9.[691]Col. ii. 11-13.[692]Rom. iv. 11.[693]Mat. xxviii. 19.[694]Acts ii. 38.[695]Gal. iii. 26-29.[696]1 Pet. iii. 21.[697]Joel ii. 28, 29.[698]Is. xliv. 3-5.[699]Exod. xxxi. 13, 16.[700]Deut. xxvi. 18.[701]Is. lviii. 13, 14.[702]Neh. x. 29-31.[703]Ezek. xxii. 8.[704]Ezek. xx. 40, 41, 37.[705]Jer. xvii. 24-27.[706]Exod. xix. 5, 6.[707]Is. lxi. 6.[708]1 Pet. ii. 5, 9.[709]Rev. i. 5, 6.[710]Exod. xiii. 12, 16.[711]Num. xxv. 12.[712]Deut. xxxiii. 9-11.[713]Hos. iv. 6.[714]Ps. cii. 28.[715]Jer. iii. 15.[716]Mal. ii. 7.[717]Ezek. xliv. 15.[718]Mal. i. 14.[719]Heb. vii. 21.[720]Ezek. xviii. 31.[721]Deut. x. 16, 20.[722]Ezek. xliv. 7.[723]Jer. ix. 26.[724]Rom. ii. 29.[725]2 Chron. xv. 12.[726]1 Kings xv. 14.[727]2 Chron. xxx. 12.[728]Jer. xxxii. 40.[729]Is. viii. 18.[730]Heb. ii. 13.[731]Luke ii. 28-32.[732]Zech. ix. 11.[733]Heb. xiii. 20, 21.[734]Rev. v. 9.[735]Gal. iii. 16.[736]Rom. viii. 32.[737]Phil. iv. 13.[738]Amos v. 4, 5.[739]Is. xi. 10, 12.[740]Ps. cv. 4, 6-8.[741]Is. xlv. 19.[742]Is. xlix. 6, 8.

[662]Gen. ix. 12-15.

[663]Gen. vi. 17, 18.

[664]Gen. vi. 18-21.

[665]Gen. viii. 20-22.

[666]Gen. ix. 11.

[667]Gen. ix. 16.

[668]Gen. vi. 5.

[669]Job xxii. 17.

[670]Job xxii. 21.

[671]Ps. civ. 5-9.

[672]Jer. v. 22-24, 2, 7, 25.

[673]Is. liv. 9, 10.

[674]Ezek. xvi. 8, 59.

[675]Ezek. xi. 21.

[676]Ezek. xi. 19, 20.

[677]Ezek. xvi. 60.

[678]Ezek. i. 28.

[679]Rev. iv. 3.

[680]Rev. v. 9, 10.

[681]Rev. xi. 3.

[682]Rev. x. 1.

[683]Jer. iii. 23.

[684]Gen. xvii. 10-14.

[685]Rom. iv. 11.

[686]Exod. xii. 48.

[687]Deut. iv. 7, 8.

[688]Exod. xxiii. 17.

[689]Exod. xxiii. 32.

[690]Josh. v. 2, 3, 9.

[691]Col. ii. 11-13.

[692]Rom. iv. 11.

[693]Mat. xxviii. 19.

[694]Acts ii. 38.

[695]Gal. iii. 26-29.

[696]1 Pet. iii. 21.

[697]Joel ii. 28, 29.

[698]Is. xliv. 3-5.

[699]Exod. xxxi. 13, 16.

[700]Deut. xxvi. 18.

[701]Is. lviii. 13, 14.

[702]Neh. x. 29-31.

[703]Ezek. xxii. 8.

[704]Ezek. xx. 40, 41, 37.

[705]Jer. xvii. 24-27.

[706]Exod. xix. 5, 6.

[707]Is. lxi. 6.

[708]1 Pet. ii. 5, 9.

[709]Rev. i. 5, 6.

[710]Exod. xiii. 12, 16.

[711]Num. xxv. 12.

[712]Deut. xxxiii. 9-11.

[713]Hos. iv. 6.

[714]Ps. cii. 28.

[715]Jer. iii. 15.

[716]Mal. ii. 7.

[717]Ezek. xliv. 15.

[718]Mal. i. 14.

[719]Heb. vii. 21.

[720]Ezek. xviii. 31.

[721]Deut. x. 16, 20.

[722]Ezek. xliv. 7.

[723]Jer. ix. 26.

[724]Rom. ii. 29.

[725]2 Chron. xv. 12.

[726]1 Kings xv. 14.

[727]2 Chron. xxx. 12.

[728]Jer. xxxii. 40.

[729]Is. viii. 18.

[730]Heb. ii. 13.

[731]Luke ii. 28-32.

[732]Zech. ix. 11.

[733]Heb. xiii. 20, 21.

[734]Rev. v. 9.

[735]Gal. iii. 16.

[736]Rom. viii. 32.

[737]Phil. iv. 13.

[738]Amos v. 4, 5.

[739]Is. xi. 10, 12.

[740]Ps. cv. 4, 6-8.

[741]Is. xlv. 19.

[742]Is. xlix. 6, 8.

COVENANTING PERFORMED IN FORMER AGES WITH APPROBATION FROM ABOVE.

That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions of his acceptance of them in the discharge of the duty. They afford peculiar illustrations, brought out by Him in a wondrous providence, of the important truths concerning his Covenant, which all his other dispensations to his people also present.

First. He approved of engagements made in Personal Covenanting.

The vow of Jacob at Bethel, at the distance of several years, was followed by a command from God to erect there the altar, which in that he had virtually promised to build. The vow of Hannah was acknowledged by the gift of a son, whom the Lord honoured to be a signal blessing to Israel. The vow of David,—"To find out a place for the Lord, an habitation for the mighty God of Jacob," received the approval,—"It was well that it was in thine heart," though the duty was made to devolve upon his son. These are examples of Covenant engagements made by individuals, to be performed by themselves, or by others, according to the will of God, and which he afforded grace to parties chosen by himself to fulfil.

Secondly. He approved of engagements made in Social Covenanting.

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

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

The Covenant with Abraham was graciously proposed by the Lord himself. And the faith of the patriarch, called into exercise at the ratification of it, was encouraged by the appointment of a special sacrifice, and the wondrous phenomenon of the smoking furnace and the burning lamp.[744]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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