VIEWED AS FLOWING THOROUGH THE ABRAHAMIC COVENANT.
[Though differing widely from the general drift of this paper, I insert it as the communication of a dear brother I respect, only subjoining a paper upon the same question, which contains, in my opinion, a view more subject to the Word of God.—ED.]
BY GRACE, I understand (taking the term in its widest signification, Ephes. 2:5,) that indefectible security, acceptance, favor, and friendship with Jehovah, which is contra-distinguished from the state of alienation, helplessness and condemnation in which we are born.
The Abrahamic covenant or promise is the channel through which this grace flows to us. Since the fall of man, no human being ever was, is, or can be, translated into a state of grace otherwise than through this covenant, which, though tardily and gradually developed, has been in operation from the time of Abel downwards.
The truth is, that not the substance only of the Gospel, but also the Jewish Channel through which it flows to us, are stumbling blocks to this day. A promise made to an obscure Jewish family, is to this day deemed too unimposing a medium, too unattractive a prelude, too foolish a proceeding, too weak a foundation, for such results as the regeneration of individuals and the restoration of a world! Nevertheless, through this weak covenant, the earth shall be renewed. (Acts 3:21.) Through this foolish promise we are made partakers of thee divine nature. (2 Peter 1:4.) he who adorns the new Jerusalem and the new creation with thee cognizance and crest of the family of Abraham, writes the charter of human salvation in Jewish characters, and subscribes it with the Jewish name. Thus it is done to the pedigree of the man whom the king delighteth to honor. The honor poured upon the Jewish name, (Is. 51:6; 66:22.Jer. 31:36,) which is honor ascribed to Jesus, (Heb. 2:16. Rom. 9:5,) renders very intelligible our interest in the Jewish promise.
The Jewish or Abrahamic promise is identical (Gal. 3:14-17. Eph. 3:6) with the new covenant spoken of by the prophets, (Jer.31:31. Ezek. 36. Hosea 2. Zech. 8.,) &e., which new covenant the Holy Ghost, speaking by Zacharias, declares to be included in the oath which Ile swore unto our father Abraham. (Luke 1:68-75. This covenant is called the NEW covenant from its amaranthine nature, and in contra-distinction to that which decays and waxes old, (Hob. 8:13,) for which reason it is also called the EVERLASTING covenant. (Heb. 13:20.) It is called the NEW covenant, though the more ancient of the two; (Gal. 3:17;) also from its posteriority (as to its general operation) to the Sinai covenant, and with especial reference to Judah and Israel, to whom, as all the prophets testify, it yet remains to be fulfilled; which especial reference, however, does not diminish its extensiveness or inclusiveness in regard to human salvation.
As the Abrahamic promise is identical with the new covenant, so is the new covenant also identical with the New Testament. (Heb. 9:15; 12:24. Thus, the true nature of the Abrahamic promise begins to appear. Thus, it begins to rise increasingly in magnitude and importance upon our view. The new covenant, henceforth the New TESTAMENT, supposes the death of the divine TESTATOR. (Gen. 22:2. Heb. 11:19.) The death of the Testator is so linked with the Testament, that the one would be incomplete without the other. (Heb. 9:16.) The offering of the death of Christ is always linked by the Holy Ghost with the grace-giving Testament. (Hob. 10:14-18.) When Jehovah says, “I will put my laws in their hearts," &c., He virtually appeals to the covenant. “I do this for my beloved Son, His death, righteousness, and atonement." This was made known to, and understood by, the ancient saints with more or less clearness, from Abel to Zacharias, (whose song satisfactorily marks the coherence and consistency of the divine plan;) and, therefore, they were perpetually reminded that without shedding of blood there is no remission. (Heb. 9:22.) By means of death they which are called receive the promise. (Heb. 9:15.)
He who declares himself the TESTATOR, forbids us by that very appellation to dream of grace attainable through Himself, otherwise than as through the Testament, the yea and amen with which the Testament is marked. (2 Cor. 1:20.) Not through the Testator irrespectively of the Testament—not through the blood of Christ irrespectively of the covenant—but in the New Testament, in His blood,
(1 Cor. 11:25,) we have remission of sins and all the other graces of the covenant of life. By the promise or promises, we are partakers of the divine nature. (2 Peter 1:4.) God shows more abundantly to the heirs of promise the immutability of his counsel;
(Heb. 6:17;) and the apostles Paul and Peter quote the prophet Hosea in proof of the Gentile interest in the new covenant. The promise must be sure to all the seed. (Rom. 4:16.) if we are Christ's, we are Abraham's seed and heirs according to the promise. (Gal. 3:19.) Eternal life is nothing else than the fulfillment of the promise that He hath promised us, Gentiles as well as Jews. (1 John 2:25.)
From what has been said, it appears—and we should steadily bear it in mind—that the words "promise," (whether used in the singular or plural number,) "new covenant," and "New Testament," are convertible terms, signifying, as far as salvation is concerned, the same thing.
It also appears that the Abrahamic covenant is stamped with the peculiar character of CONDITIONALITY. Conditional covenants on the part of God, always result in failure on the part of man. "A mediator is not a mediator of one: but God is one." (Gal. 3.) This passage, the context being taken into consideration, refers to the unconditionally of the covenant of grace. "God is one;” that is, God is the SOLE covenanting party in THIS covenant; the other party, man, receives all by grace. It is the grace of the promise which is here asserted, in contra-distinction to the conditional requirements of the law.
As conditional covenants then always end in failure on the part of man. As the foregone dispensations, the types; the doctrines, the prophecies, the narratives of Scripture, all bear upon the subject of man's utter depravity, and show his need of grace, so, the grace which we need is brought to us by the Abrahamic covenant, in the shape of a new, righteous, holy nature, (Ephes. 4:24)fearing, (Jer. 32:40,) knowing, (Jer. 31:34,) loving, (Rom. 5:5,) serving and honoring God, hating sin, and delighting in the perfection of the divine law. (Rom. 7:22.) This new nature the inseparable accompaniment of salvation, (John 3:3,) and the immediate source of all that God approves in the creature—is, as I have said, the effect of the operation of the covenant of life in the individual in whom it is found. (Ezek. 36:26.) This covenant being confirmed by the blood of Christ, is the book of life, (Rev. 20:12,) the great charter of human salvation; neither is there salvation in any other.
By GLORY, I understand that beatitude and perfection, free from all mixture of alloy, which Jehovah Himself delights in. Terrestrial glory was exemplified in Adam before the fall, and shall be yet exhibited more securely and permanently in those yet to be born in future dispensations. (1 Cor. 15:40, 41.) Celestial glory, shining through the veil that is spread over all nations, has been exhibited to encourage our faith, on various occasions, since the fall.
Both the one and the other, celestial and terrestrial glory, are included in the Abrahamic promises. The promise “I will be their God," spoken by Jehovah Himself of Abraham's seed, (Gen. 17:8,) more than includes all revelations made to any subsequent saint.
As the promises were made to Abraham and his seed, (which seed strictly and primarily is Christ, Gal. 3.,) as that which belongs to Him in the way of right, flows from Him to us in the way of grace, as we receive the promises in the right of our HUSBAND,—it is proper here to assert the universality of the spousal relation between the Redeemer and the whole of the redeemed family, whether in heaven or on earth, in future dispensations. (Is. 54:5; 62:4, 5. Hosea 2:16)Great distinctions indeed may here be insisted on; which distinctions, however, though true in the main, may nevertheless, while we are yet in the flesh, be insisted on too much.
Grace, grace is the great foundation from which the whole building springs, whether we consider the heavenly or the earthly superstructures in the new creation. Let us see to it then that we are built upon, and that we do not swerve from, the great, the only ESSENTIAL point of difference, the solid foundation, the general landing place from natural perdition; I mean the grace of God which brings salvation. So shall all the rest be added unto us; so shall celestial glory be scoured to us; and THIS shall be best explained by the luster of its own brightness.