been deli for all, all would in like manner have vered. But all will not be delivered. An atonement, therefore, was not made for all. Indeed, the atonement was devised and effected in order to the deliverance of the elect alone. Had it not been for them, there would have been no atonement. But for them, there had been no Everlasting Covenant. And only for the ratification of that Covenant, the atonement was designed. The atonement cannot exceed the comprehension of the covenant for the ratification of which it was effected. As no soul will be saved that was not given to Christ in covenant, so no soul that was not thus given to him has an interest in the great atonement. "The Scriptures represent the divine persons as entering into a federal agreement for the salvation of men. In this covenant of peace, the Father is the representative of the Godhead, and the Son representative of those who are to be redeemed. He is, on this account, called the Mediator and the Surety of the covenant. Whatever he did as Mediator or Surety, must, therefore, have been done in connection with the covenant. His death was the condition of the covenant. It was stipulated, as the condition of his having a seed to serve him, that he should make his soul an offering for sin; that he should bear their iniquities; that he should pour out his soul unto death. In reference to this, the blood of the ancient sacrifices was called the blood of the covenant, while of his own, the Saviour testifies, this cup is the new testament in my blood. The blood of Christ was not shed by accident, it was not poured out at random or on a venture. No: he laid down his life by covenant. The terms of the covenant must, therefore, define the designed extent of the objects of his death. If all mankind. are included in the covenant,-if the Surety of the covenant represented, in this eternal transaction, the whole human race, then the atonement of Christ must have been indefinite. But if the children of the covenant, as is admitted, are only a given specified number of the human family, then must the atonement of the Mediator be restricted to them. There seems no evading this inference. To give the designed objects of the Saviour's atonement a greater extension than the covenant of grace, is to nullify its character as the stipulated condition of the covenant, and to render nugatory and unavailing the consolatory address by which the heart of many an awakened sinner has been soothed. 'Behold the blood of the covenant.""63 Secondly, and lastly. In the Everlasting Covenant, provision was made for Covenanting under the last or present dispensation. 66 This was practically acknowledged by believers in the apostolic age. The common fund that was raised from the contributions of the Church assembled and addressed by Peter on the day of Pentecost, was devoted by solemn vows. From what was said by that Apostle to Ananias and Sapphira his wife, this appears. Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? While it remained, was it not thine own? and after it was sold, was it not in thine own power? Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God." "How is it that ye have agreed together to tempt the Spirit of the Lord ? "64 If a promise or vow to God to give up their substance had not been made, the language of reproof addressed to them would have been inapplicable. It is true, that when one lies to men, he disobeys God. But the language, "thou hast not lied unto men, but unto God," must intimate that the possession of the two individuals 63" Atonement and Intercession," pp. 257, 258. had been, either publicly before their brethren, or secretly, or in both ways, vowed to God. The conclusion is corroborated by the obvious consideration, that the practice of acting in this manner, although not to such an extent, was quite in ac cordance with that of vowing things to God under the dispensation that had then been brought to a close; and especially by the very language of Peter, "Whilst it remained, was it not thine own? and after it was sold, was it not in thine own power?" precisely agreeing with the words of the Old Testament record, "But if thou shalt forbear to vow, it shall be no sin in thee." Again, the practices of making confession, and of professing, which we have found to be in reality the making of Covenant engagements, would appear from the references made to them by the inspired visitors, to have been ordinary occurrences of their times. And, lastly, the conduct of the Macedonian Churches, in giving themselves to the Lord, to which we have had occasion to refer, is worthy of being remembered as an authenticated source of Covenanting in those times, that had been performed by many, in one of the spheres where the truth had most manifestly taken effect. The practice was provided for through the direct injunctions of the last inspired writers. These, dissuading from idolatry,65 taught the necessity of the practice, the reverse of that, of recognising God and acknowledging him by vowing and swearing to him as a covenant God. Teaching the necessity of faith and other graces, they showed that it is dutiful to engage in that and those other exercises in which these are requisite. They explicitly enjoin the exercise of Covenanting. Inculcating the holding fast of the christian profession,67 an apostle teaches that such a profession should 65 1 Cor. x. 14; 1 John v. 21. 66 Rom. xii. 1; Rom. vi. 13. 67 Heb. iv. 14; x. 23. 66 not merely be adhered to, but also made. And delivering the express words of the Redeemer, the last of the apostles, teaching the duty of entering into covenant engagements, and keeping them till Christ should come, tendered the command, “But that which ye have already, hold fast till I The practice was provided for through the whole of the New Testament writings. The New Testament contains the same kinds of expression in reference to the Covenant of God as the Old, and employs them for the same purpose as that for which those statements of that Testament are used. It makes use of figurative and other language of the same origin as that of the Old Testament, for the purpose of inculcating nothing else than the keeping of the Covenant. By an apostle, there is strikingly brought into view the truth taught in the prophets,—that the Lord created, or formed, or fore-ordained, a people, to enter into Covenant with him, and by obedience also, otherwise to keep it.69 The imagery of the foundation" employed in prophecy to point out Christ, and the sureness and continuance of the Covenant, is also used by two apostles for the same purpose. Their references to it illustrate the doctrine, that, in the New Testament, types, though realized in Christ, and also partly illustrated in the blessings at any time bestowed by Him, are not to be disregarded but studied, that the good things prefigured by them, but as yet unattained, may be enjoyed. The designation of the Holy Spirit, as the "SPIRIT of promise,"71 teaches that He was given in consequence of the arrangements of the Čovenant of God; and consequently, that all the benefits bestowed on believers, not merely in Old 68 Rev. ii. 25. 69 Compare Eph. ii. 10, with Is. xliv. 2. but also in New Testament times, were to come to them in connection with the acceptance of the gift of the Spirit, as included in the promise of the Covenant. The idea of reconciliation, dwelt on by the apostles, necessarily implies the notion of a covenant agreement, as being not merely made but maintained, between God and men—once exposed to his curse, but afterwards put in possession of an interest in the atonement of Christ. References made by the apostles to purification cannot be explained independently of the principle of, a covenant ratified by the blood of Christ being the channel of the communication of faith and the other graces, and of sanctification-that results from the implantation, support, and direction of these by the Holy Ghost. The sprinkling, whether of blood or of water, referring to the operation of the Spirit, is introduced by an apostle as enjoyed by those who take hold on God's covenant.72 Even as circumcision was, baptism is, a sign and seal of the Covenant of Grace." 73 In the Lord's Supper, the bread is a symbol of the body of Christ-broken in the sufferings endured by him on behalf of his people; and the wine is a symbol of his blood-shed for the remission of their sins. Commemorating the Redeemer's dying love, and receiving a seal of all the benefits of his death, by partaking of these elements according to his command, they signify the actings of their faith on him in an act of Covenanting.74 Preaching peace, Christ, and after him his apostles and other servants in the ministry of the gospel,75 proclaimed the Covenant of Peace, and urged the duty of acceding to it; and speaking 72 Heb. x. 22. 73 Rom. iv. 11, and Col. ii. 11, 12. 74 1 Cor. xi. 24, 25. Eph. ii. 17, and Rom. x. 15. 75 |