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Of The Acts of the Gr=
ace
of God
towards and upon His Elect in Time
Book IV of A Complete Body of Doctrinal and Pract=
ical
Divinity
by
John Gill
![3DGill](3D"Gill-bk-iv-covenants_files/image002.jpg")
Chapter
1: Of the Manifestation and Administratio=
n of
the Covenant of Grace
Chapter
2: Of the Covenant of Grace in the Patria=
rchal
State
Chapter
3: Of the Covenant of Grace under the Mos=
aic
Dispensation
Chapter
4: Of the Covenant of Grace in the Times =
of
David and the Prophets
Chapter
5: Of the Abrogation of the Old Covenant<=
/span>
Chap=
ter 6: Of the Law of God
12:24.
1d. In the subjects of these covenants=
, or
administrations of the covenants of grace, the elect of God, to whom the
blessings of it are applied. =
It was
with the chosen people of God in Christ, the covenant of grace was original=
ly
made; and according to the election of grace are the spiritual blessings of=
it
dispensed to the children of men, Ps 89:3 Eph 1:3,4 so they were under the
former dispensation, from the beginning of the world, to the seed of the wo=
man,
in distinction from the seed of the serpent; to the remnant according to the
election of grace among the Jews, the children of the promise that were cou=
nted
for the seed; and election, or elect men, obtain the blessings of the coven=
ant
in all ages, and under the present dispensation, more abundantly, and in
greater numbers.
1e. In the blessings of it; they are t=
he
same under both administrations.
Salvation and redemption by Christ is the great blessing held forth =
and enjoyed
under the one as under the other, 2Sa 23:5 Heb 9:15. Justification by the righteousness=
of
Christ, which the Old Testament church had knowledge of, and faith in, as w=
ell
as the new, Isa 45:24,25 Ro 3:21 -23. Forgiveness of sin through faith i=
n Christ,
all the prophets bore witness to; and the saints of old, as now, had as
comfortable an application of it, Ps 32:1,5 Isa 43:25 Mic 7:18 Ac 10:43.
Regeneration, spiritual circumcisi=
on,
and sanctification, were what men were made partakers of under the first, as
under the second administration of the covenant, De 30:6 Php 3:3. Eternal life was made known in the
writings of the Old Testament, as well as in those of the New; and was
believed, looked for, and expected by the saints of the former, as of the
latter dispensation, Joh 5:39 Heb 11:10,16 Job 19:26,27. In a word, they and we eat the same
spiritual meat, and drink the same spiritual drink, for they drank of that =
Rock
that followed them, and that Rock was Christ, 1Co 10:3,4.
2. Secondly, In some things there is a
disagreement between these two administrations of the covenant of Grace.
2a. Under the first administration sai= nts looked forward to Christ that was to come, and to the good things that were= to come by him, and so were waiting, expecting, and longing for the enjoyment = of them; but under the second and new administration, believers look backwards= to Christ as being come, before whose eyes he is evidently set forth in the wo= rd and ordinances, as crucified and slain; and they look to the blessings of t= he covenant through him as brought in; to peace, pardon, atonement, righteousn= ess, redemption, and salvation, as wrought out and finished.
2b. There is a greater clearness and evidence of things under the one than under the other; the law was only a shadow of good things to come; did not so much as exhibit the image of them= , at least but very faintly. The obscurity of the former dispensation, was, signified by the veil over the f= ace of Moses, when he spoke to the children of Israel; so that they could not s= ee to the end of what was to be abolished; whereas, believers under the present dispensation, with open face, with faces unveiled, behold, as in a glass, t= he glory of the Lord clearly and plainly, Heb 10:1 2Co 3:13,18 then, comparati= vely, it was night, now broad day; the day has broke, and the shadows are fled and gone.
2c. There is more of a spirit of liber= ty, and less of bondage, under the one, than under the other; saints under the = one differed little from servants, being in bondage under the elements of the world; but under the other are Christ’s freemen, and receive not the spirit of bondage again, to fear; but the spirit of adoption, crying Abba, Father; which is a free spirit, and brings liberty with it; and for this re= ason the two different administrations of the covenant, are signified, the one by Hagar, the bondwoman, because it gendered to bondage, and those under it we= re in such a state; and the other by Sarah, the freewoman, an emblem of Jerusa= lem, which is free, and the mother of us all, Ga 4:1-3,24-26 Ro 8:15.
2d. There is a larger and more plentif= ul effusion of the Spirit, and of his gifts and graces, under the one than und= er the other; greater measures of grace, and of spiritual light and knowledge = were promised, as what would be communicated under the new and second administra= tion of the covenant; and accordingly grace, in all its fulness and “truth,” in all its clearness and evidence, are “come by Jesus Christ,” Joh 1:17 see Jer 31:31-34.
2e. The latter administration of the covenant extends to more persons than the former. The Gentiles were strangers to the covenants of promise, had no knowledge nor application of the promises and blessings of the covenant of grace, except now and then, and here and there one; but now the blessing of Abraham is come upon the Gentiles, and they are fellow heirs of the same grace and privileges, and partakers of the promise= s in Christ by the gospel, Eph 2:12 3:6 Ga 3:14.
2f. The present administration of the covenant of grace, will continue to the end of the world; it will never give way to, nor be succeeded by another; it is that which remains, in distincti= on from that which is done away, and so exceeds in glory: the ceremonial law, under which the former covenant was administered, was “until the time= of reformation,” until Christ came and his forerunner; “The law and the prophets were until John,” the harbinger of Christ, the fulfilling end of them; see 2Co 3:11 Heb 9:10 Lu 16:16.
2g. The ordinances of them are different. The first covenant= had ordinances of divine service; but those, comparatively, were carnal and worldly, at best but typical and shadowy, and faint representations of divi= ne and spiritual things; and were to continue but for a while, and then to be shaken and removed, and other ordinances take place, which shall not be sha= ken, but remain to the second coming of Christ; and in which he is more clearly = and evidently set forth, and the blessings of his grace, Heb 9:1,10 12:27.
2h. Though the promises and blessings = of grace under both administrations are the same, yet differently exhibited; u= nder the former dispensation, not only more darkly and obscurely, but by earthly things, as by the land of Canaan, and the outward mercies of it; but under = the latter, as more clearly and plainly, so more spiritually and nakedly, as th= ey are in themselves spiritual, heavenly, and divine; and delivered out more f= ree, and unclogged of all conditions, and so called “better promises,̶= 1; and the administration of the covenant, in which they are, a “better testament”; God having “provided” for New Testament saints some “better thing,” at least held forth in a better manner; th= at Old Testament saints might not be “made perfect” without them, = Heb 8:6 7:22 11:40.
Israel ,=
Ge
32:24-28. The Messiah was
prophesied of by him, under the name of Shiloh, the prosperous and the
peaceable; in whose hands the pleasure of the Lord prospered, and who made
peace for men by the blood of his cross; and that he should spring from his=
son
Judah, and out of his tribe, as he did; and that he should come while civil
government, in some form or another, was in Judah; and that when he came, t=
here
should be a great gathering of the Gentiles to him; all which have been exa=
ctly
fulfilled: and for Christ, as the author of salvation, provided and promise=
d in
the covenant of grace, did the patriarch Jacob wait, Ge 49:10,18.
3d. Within this period of time, about =
the
time the children of Israel were in Egypt, and before the times of Moses, l=
ived
Job, and his three friends: who, though they were not of Israel, but of the
race of Esau, yet the covenant of grace, and the blessings of it, were made
known to them, as a pledge and earnest of what would be done in later times=
. Job was an eminent instance of the=
grace
of God; his character, as given by God himself, is, that he was “a
perfect and upright man”; perfect, as justified by the righteousness =
of
Christ; upright and sincere, as sanctified by the Spirit; and who, in his w=
alk
and conversation, appeared to be “one that feared God and eschewed
evil,” Job 1:8 and as he was a man of great knowledge of natural and
civil things, so of things divine, spiritual, and evangelical; of the impur=
ity
of nature; of the insufficiency of man’s righteousness to justify him
before God; and of the doctrine of redemption and salvation by Christ. How many articles of faith, and
doctrines of grace, are contained in those words of his; “I know that=
my
Redeemer liveth?”
&c. from whence it=
appears,
that he knew Christ as the Redeemer, and as his Redeemer, provided and prom=
ised
in the covenant of grace; that he then existed; that he would be incarnate,=
and
dwell among men on earth; and come a second time to judge the world; and th=
at
there would be a resurrection of the same body, and a beatific vision of Go=
d in
a future state; see Job 9:2,20,30,31 14:4 Job 19:25-27. Job’s three friends, though =
they
mistook his case, and misapplied things to him, yet were men that knew, muc=
h of
divine things; of the corruption of nature; of the vanity of
self-righteousness; this, indeed, was their quarrel with Job, imagining, th=
ough
wrongly, that he was righteous in his own eyes: and how gloriously does Eli=
hu
speak of the great Redeemer as the “Messenger” of the covenant,=
the
uncreated Angel, Christ; as “an Interpreter” of his Father̵=
7;s
mind and will; One among a thousand, the Chiefest of ten thousand, whose of=
fice
it is “to show unto men his uprightness,” his own righteousness=
, to
declare and preach it, Ps 40:9. And
as a Ransom found in council and covenant; a proper Person to give his life=
a
ransom for men: Job 4:17,18
15:14 -16 Job 25:=
4-6
33:23,24. Thus the covenant of
grace was exhibited, held forth, displayed, and manifested in the grace and
blessings of it in the times of the patriarchs.
5:4=
6.
Moses was an eminent type of Chris=
t,
in whom the grace of Christ, and of the covenant, was eminently displayed.<=
span
style=3D'mso-spacerun:yes'>
The apostle in Heb 3:1-14 runs the
parallel between Moses and Christ, though he gives the preference to Christ=
, as
it was just he should; they were both, he observes, concerned in the house =
of
God; both faithful therein; with this difference, Moses as a servant, and
Christ as a Son in his own house.
Moses was a mediator when the covenant on Sinai was given, at the
request of the people of Israel, and by the permission of God; and stood
between God and them, to deliver his word to them, Ga 3:19 De 5:5 in which =
he
was a type of Christ, the Mediator of the new and better covenant, and the
Mediator between God and man. He
was a prophet, and spoke of Christ as who should be raised up a prophet like
unto him, and was to be hearkened to; and who has been raised up; and God h=
as
spoken by him all his mind and will to the sons of men. When Moses and Elias were with Chr=
ist on
the mount, which showed harmony and agreement between them; a voice was hea=
rd,
saying, “This is my beloved Son, in whom I am well pleased, hear ye
him,” as the great Prophet of the church; see De 18:15 Heb 1:1,2 Mt 17:5. Moses was a priest, and officiated=
as
such before Aaron was appointed to that office; and he, indeed, invested him
with it by the offering of sacrifices, Ex 29:1 Ps 99:6 in which he prefigur=
ed
Christ in his priestly office, who became man, that he might be a merciful =
and
sympathizing one; and being holy, harmless, and separate from sinners, was =
fit
to be one, and to offer a pure sacrifice for sin. Moses was also a king and a lawgiv=
er
under God; a ruler and governor of the people of Israel There were many things done by him,
and under him, and in his time, which exhibited and showed forth the covena=
nt
of grace, and the things contained in it.&=
nbsp;
The whole ceremonial law was nothing else than a shadowy exhibition =
of
it; it was a shadow of good things to come by Christ, the great high Priest,
which are come by him; as peace, pardon, righteousness, and salvation. The priests, their garments, and t=
heir
sacrifices, with other numerous rites, all prefigured Christ, and the grace=
of
the covenant, which is by him: the ceremonial law was the gospel of the
Israelites, it was their pedagogue, their schoolmaster, that taught them th=
e A
B C of the gospel in their infant state.&n=
bsp;
Christ was the mark and scope it aimed at, the end of it, and in who=
m it
had its full accomplishment; the Israelites, by reason of darkness, could n=
ot
see to the end of those things, which are now abolished, and which we with =
open
face behold. It would be too
tedious to go over the various particulars in the former dispensation, which
held forth the grace of Christ, and of the covenant to the faith of men.
It may be sufficient to instance in
three or four of them, which were for a time, or of longer continuance; and
were either stated ordinances, or extraordinary works of providence, which
typified spiritual things.
The passover, which was instituted=
at
the time of lsrael’s going out of Egypt, was kept by faith; not only =
of
deliverance from Egyptian bondage, but in the faith of a future redemption =
and
salvation by Christ; hence he is called “Christ our passover,” =
1Co
5:7 Heb 11:23. The passover w=
as a
lamb without blemish, slain by the congregation of Israel, between the two
evenings; it was then roasted with fire, and eaten whole with bitter herbs,=
and
its blood was sprinkled upon the doorposts of the houses of the Israelites;
that when the destroying angel passed through Egypt, to destroy their
firstborn, seeing the blood where it was sprinkled, passed by the houses in
which the Israelites were, and left them unhurt; and hence the institution =
had
the name of the passover; see Ex 12:1-51.&=
nbsp;
All which was typical of Christ, who is the Lamb of God, without spo=
t or
blemish; who was taken by the Jews and crucified and slain; who endured the
fire of divine wrath, whereby his strength was dried up like a potsherd; is=
to
be, and is fed upon by faith; even a whole Christ, in his person, and offic=
es,
and grace, attended with repentance and humiliation for sin; believers in h=
im,
when they look to him by faith, mourn; and a profession of him is, more or
less, accompanied with bitter afflictions, reproaches, and persecutions; and
his blood, which from hence is called the blood of sprinkling, that being s=
hed
and sprinkled on the hearts of men, not only purges their consciences from =
dead
works, but secures them from the wrath and justice of God; who, looking upon
this blood, which is ever in sight, is pacified towards them, and passes by
them, when he takes vengeance on others.&n=
bsp;
The manna was another type of Chri=
st;
that was typical bread, Christ is the true bread; hence Christ, speaking of=
the
manna, and of himself, says, “My Father giveth you the true bread from
heaven,” Joh 6:32 meaning himself, the truth of the type; the manna w=
as
only a shadow, Christ is the substance, the solid and substantial food,
signified by it, and therefore is called “the hidden manna,” Re
2:17 which every believer in Christ has a right to eat of, and does; so the=
Old
and New Testament saints “all eat of the same spiritual meat,” =
1Co
10:3. The Israelites being in=
the
wilderness, and hungry, complained for want of food, and murmured; God prom=
ised
to give them bread from heaven, which he did: this when they first saw, they
knew not what it was; and asked one another, What is it? it was small in bulk, white in col=
our,
and sweet in taste; this they gathered every day for their daily food, as t=
hey
were directed; and ground it in mills, or beat it in a mortar, and baked it=
in
pans: and on this they lived while in the wilderness, until they came to the
land of Canaan; see Ex 16:1-36 and Nu 11:1-35 and Jos 5:12. All which pointed to Christ and his
grace, the food of faith; who, when he came into the world, the world knew =
him
not; nor is he known to the Israel of God before conversion; they are witho=
ut
Christ, without the knowledge of him while unregenerate; until it pleases G=
od
to call them by his grace, and reveal his Son in them. And he is entirely hidden from the=
men
of the world; in whose eyes, and in the eyes of carnal professors, he is
little, mean, and contemptible; yet white and ruddy, comely and beautiful, =
pure
and holy, and desirable, to truly gracious souls; to whose taste his fruits,
the blessings of his grace, his doctrines, his word, and ordinances, are sw=
eet
and pleasant; and a crucified Christ, whose sufferings are signified by the
manna being ground, beaten, and baked, is the food of believers in this pre=
sent
state; what is their daily food, and which they live upon while they are in=
the
wilderness, till they come to Canaan’s land, and eat of the “old
corn,” the things which God from all eternity has prepared for them t=
hat
love him.
The water out of the rock the
Israelites drank of in the wilderness, was another emblem and representativ=
e of
Christ and his grace; hence called “spiritual drink,” and the r=
ock
a “spiritual rock; and that Rock was Christ,” 1Co 10:4.
The Israelites wanting water in the
wilderness, murmured, when Moses was ordered by the Lord to smite a rock at=
two
different times and places, from whence water gushed out for the supply of
them, their flocks, and herds.
Christ was signified by the rock, who may be compared to one for hei=
ght,
shelter, strength, and duration; and with which they are followed and suppl=
ied
while they are in this world: and as it was by the rod of Moses the rock wa=
s smitten;
so Christ was stricken and smitten in a legal and judicial way, being the
surety and representative of his people, by which means the blessings of gr=
ace
flow unto them; as justification, pardon, &c. just as the blood and water sprung=
from
his side when pierced with the spear; and this rock being thus smitten for
believers, they have a never failing supply of grace through the
wilderness.
The brazen serpent was another fig=
ure
of Christ and his grace. The
Israelites being bitten with fiery serpents, of which many died; Moses was
ordered by the Lord to make a fiery serpent of brass, and set it on a pole,
that whoever was bitten might look unto it and live; which was done
accordingly, and the promised effect followed, Nu 21:6-9. Our Lord takes notice of this very
significant type himself, and applies it to himself, Joh 3:14,15. The serpent Moses made had the for=
m of a
serpent, but not the nature of one: Christ was in the likeness of sinful fl=
esh,
but his flesh was not sinful; he was without the poison of the serpent, sin,
original or; actual: it was a fiery one, denoting either the wrath of God
sustained by Christ, or the vengeance he took on his and our enemies when on
the cross; or rather, it may denote his flaming love to his people, express=
ed in
his sufferings and death. It =
being
of brass, denoted not only his lustre and glory, but his strength; who, bei=
ng
the mighty God, is able to save to the uttermost all that come and look unto
him for salvation. The situat=
ion of
the serpent of Moses on a pole, may signify the crucifixion of Christ, whic=
h he
himself expressed by being lifted up from the earth, Joh 12:32 or his
exaltation at the right hand of God; or rather, the setting of him up in the
ministry of the gospel, where he is erected as an ensign and standard to ga=
ther
souls to him; and where he is held forth evidently as crucified and slain, =
as
the object and ground of hope. And
as the end of the erection of the serpent was, that such who were bitten by=
the
fiery serpents might look to it and live; so the end of Christ’s
crucifixion, and of the ministration of him in the Gospel is, that such who=
are
envenomed with the poison of the old serpent, the devil, and whose wound is
otherwise incurable, might, through looking to Christ by faith, live spirit=
ually,
comfortably, and eternally; as all such do who are favoured with a spiritual
sight of him, Joh 6:40.
2. Besides Moses, there were others i=
n his
time, in whom the grace of the covenant was remarkably displayed and
manifested; particularly Aaron, his brother, called “the saint of the
Lord,” Ps 106:16 the Holy One, with whom were the Urim and Thummim, De
33:8 a type of Christ, in whom all lights and perfections are; and though
Christ, as a priest, was not of the order of Aaron, but of another; yet Aar=
on,
in his priestly office, prefigured him; he was taken from among men, from a=
mong
his brethren, to offer gifts and sacrifices for sin, and did not take this
honour to himself, but was called of God to it; “so Christ glorified =
not
himself to be made an high priest”; but was made so by his divine Fat=
her,
Heb 5:4,5 and has offered up a sacrifice for the sins of his people, of a s=
weet
smelling savour to God; which the sacrifices of Aaron and his sons were typ=
ical
of, by which the faith of believers in those times was led to the great and
better sacrifice of Christ. A=
aron
was also a type of Christ in his intercession, as well as in his sacrifice;=
he
could speak well, and therefore was appointed the spokesman of Moses unto t=
he
people, Ex 4:14-16. Christ is=
an
advocate for his people; he can speak well to their case for them, and ever
lives to appear in the presence of God, and to make intercession for them, =
and
is always heard.
3. Joshua, the successor of Moses, wa=
s also
a type of Christ, and in him the grace of Christ, and of the covenant, was
evidently displayed. Their na=
mes
agree, both signify a Saviour; Joshua is called Jesus, Heb 4:8. Moses conducted the people of Isra=
el
through the wilderness, to the borders of the land of Canaan, but was not
allowed to lead them into it; intimating, that it is not by the works of the
law, or by the works of righteousness, done by men, that they are or can be
saved; that a man must have a better righteousness than his own, or he will
never enter into the kingdom of heaven; there is no salvation but in and by=
the
name of Jesus, the antitype of Joshua: as Joshua led the people of Israel i=
nto
the land of Canaan, and settled them there; so Christ, by his blood and
righteousness, has opened a way for his people into the heavenly state, and
gives them an abundant entrance into his kingdom and glory. Joshua did not give the true rest =
in Canaan ; for then another would not have been spoken=
of;
it was only a typical one he gave; but Christ, our spiritual Joshua, gives
spiritual rest here, and eternal rest hereafter.
The scarlet thread which Rahab the
harlot was ordered by the spies in the times of Joshua, to bind at her wind=
ow,
that her house might be known by them, in order to save her, and all in it,
when Jericho was destroyed, was an emblem of the blood of Christ, by which =
are
peace, pardon, righteousness, and salvation for the chief of sinners; for
Gentile sinners, as well as Jews; and through which is security from wrath,
ruin, and destruction. Joshua=
was
favoured with an appearance of Christ unto him, with a sword drawn in his h=
and,
who declared unto him, that he came as the Captain of the host of the Lord,=
to
animate, encourage, and assist him.
Christ is the Captain of salvation, who has fought the battles of his
people for them; conquered all their enemies, and made them more than
conquerors through himself. T=
here
were later appearances of Christ to others in this period of time, as to Ma=
noah
and his wife, who declared to them his name was “Pele,” a Wonde=
r,
or Wonderful, which is one of the names of Christ, Isa 9:6 and to Gideon,
Samuel, and others, I shall take no further notice of.
2:3=
0
1:16 2Sa 23:2-5.=
The grace of the covenant was disp=
layed
in him, the blessings of it were bestowed on him, the covenant itself was m=
ade
with him; not only the covenant of royalty, concerning the succession of th=
e kingdom of Israel 2. Secondly, Solomon, the Son of Davi=
d, and
his successor in the kingdom, had not only the covenant of royalty establis=
hed
with him, but the special covenant of grace was made with him, or made known
unto him; “I will be his Father, and he shall be my Son,” 2Sa
7:14. He was both a preacher =
and
king of Israel; and, no doubt, a good man, notwithstanding his fall; his pr=
ayer
at the dedication of the temple shows it; as well as his being the amanuens=
is
of the Holy Spirit, in various writings: an eminent type he was of Christ, =
who
is therefore called Solomon, So 3:7,9,11 8:11,12 in his name, which signifi=
es
peaceable, and agrees with Christ, the Prince of peace; in his scent, the S=
on
of David; in his wisdom, in which Christ is greater than Solomon; in his we=
alth
and riches; and in the peaceableness and extent of his kingdom. Much of Christ, and the blessings =
of
grace through him, were made known unto him. He writes of him under the name of
Wisdom, as a divine Person, the same with the Logos, the Word, and Son of G=
od;
of his eternal existence; of the eternal generation of him; of his being
brought forth, and brought up as a Son with his Father from everlasting, as=
is
declared in the eighth of Proverbs; which when one reads, might be tempted =
to
think he was reading the first chapter of John, there being such a similari=
ty,
yea, sameness of diction, sentiment, and doctrine. Solomon or Agur speaks of Christ u=
nder
the names of Ithiel and Ucal; the one signifies, “God is with me̶=
1;;
as he always was with Christ, and Christ with him: the other, “the mi=
ghty
One,” or, “I am able,” I can do all things; as he could,
being the Almighty. He speaks=
in
the same place of the infinite, omnipresent, and omnipotent Being, whose na=
me,
that is, his nature is incomprehensible and ineffable; and to whom he ascri=
bes
a Son, as a divine, distinct Person from his Father; as of the same
incomprehensible and ineffable nature with him, and so co-essential,
co-eternal, and co-equal with him, Pr 30:1,4. The book of Canticles, written by
Solomon, is a rich display of the glories and excellencies of Christ, of his
great love to his church, and of the covenant blessings of grace bestowed u=
pon
her. Pass we on now.
3. Thirdly, To the prophets who lived=
in
the succeeding reigns of the kings of Israel Judah
3a. Speak much of the covenant of
grace. Of it as a covenant of=
life
and peace, in which provision is made for the spiritual and eternal life of=
the
covenant ones; and in which the plan and model of their peace and
reconciliation by Christ was formed, Mal 2:5 Isa 54:10. Of it as an everlasting one, which
should continue for ever, and never be altered, nor removed, Isa 55:3
54:10. Of the persons who eng=
aged
and entered into it, Jehovah and the branch, that should build the temple of
the Lord, between whom the council of peace was; yea, Jehovah the Father, t=
he
Word of God, and his Spirit, who were each of them concerned in the covenan=
t of
grace, Zec 6:12,13 Hag 2:4,5. Of
Christ, as the sum and substance of it, said to be the covenant of the peop=
le,
in whom are all the blessings and promises of it, called the sure mercies of
David; and whose blood is said to be the blood of the covenant, by which it=
is
ratified and confirmed; and he is spoken of as the messenger of it, Isa 42:6
49:8 55:3 Zec 9:11 Mal 3:1. M=
ention
is made by them of the persons on whose account the covenant of grace was m=
ade,
the elect of God, both Jews and Gentiles, Isa 49:5,6,8 yea, they speak of t=
he
new covenant, or of the administration of it under the New Testament
dispensation, and give the several articles of it; which would be more clea=
rly
known, and more powerfully have their effect, Jer 31:31-34. Which may lead on to observe,
3b. That the prophets in this period o=
f time
speak very plain of the blessings of the covenant of grace, even more plain=
ly
and fully than heretofore. As=
of,
3b1. The blessing of pardon of sin thro=
ugh
Christ, which is a blessing of the covenant, Heb 8:10 ,12. Not
only Moses relates, that God appeared to him, and caused his goodness to pa=
ss
before him, and proclaimed his name, a God gracious and merciful, pardoning
iniquity, transgression, and sin; and David describes the blessedness of the
man whose iniquities are forgiven, and instances in himself, Ex 34:6,7 Ps
32:1,2,5. But the apostle Pet=
er
observes, that to Christ “give all the prophets witness,” that
“through his name whosoever believeth in him shall receive remission =
of
sins,” Ac 10:43. They s=
peak
of it as belonging to God, and him only, even every act of it, and as flowi=
ng
from his mercy; on which account there is none like unto him, Da 9:9 Mic 7:=
18
and of his being abundant in it, or abundantly pardoning, even all that app=
ly
to him for it; and all their sins and transgressions, thou ever so many and
great, Isa 55:7 1:18 and of the freeness of pardon, as the effect of the fr=
ee
favour, love, grace, and mercy of God, which is very strongly expressed in =
Isa
43:25 after so many aggravated sins of omission and commission are observed;
and yet they speak of it as founded upon the sufferings of Christ, and
redemption, reconciliation, atonement, and satisfaction procured thereby, Z=
ec
3:9 Isa 44:22 Da 9:24. They a=
lso
describe the persons that share in this blessing, even such whom God has
reserved for himself in election, and in the covenant of grace, and who are=
the
remnant of his heritage, his portion, and the lot of his inheritance, Jer 5=
0:20
Mic 7:18.
3b2. The blessing of justification by t=
he
righteousness of Christ; which though a doctrine more clearly revealed under
the gospel dispensation, yet is “witnessed by the law and
prophets,” Ro 3:21,22. The prophets speak of the righteou=
sness
by which men are justified as an everlasting righteousness, that was then t=
o be
brought in by Christ, the Surety and Saviour of his people, Da 9:24 and as
“well pleasing to God,” because by it the “law is magnifi=
ed,”
all its demands answered, and it made “honourable,” and more so
than it could have been by the most perfect obedience of angels and men, Isa
42:21. They speak of Christ a=
s the
author of it; and hence he is called by them, “The Lord our
Righteousness”; and “the Sun of Righteousness”; because
righteousness is wrought out by him, and springs from him, as light from the
sun, Jer 23:6 Mal 4:2. They s=
peak
of Christ as the justifier of them that know him, and believe in him, Isa
53:11. And of the seed of Isr=
ael
being justified in him, and glorying of him, as the Lord their Righteousnes=
s,
even all the elect of God, both Jews and Gentiles; and the church is
represented by them as expressing her strong faith of interest in the
righteousness of Christ, as her justifying one; “Surely shall one say=
, in
the Lord have I righteousness and strength,” Isa 45:24,25. Under the emblem of Joshua, the hi=
gh
priest, accused of, and charged with sin and guilt, yet acquitted by Christ,
the Angel of the Lord is represented an elect sinner, charged with sin by l=
aw
and justice, by Satan and his own conscience; but cleared from all by the
application and imputation of the righteousness of Christ, to him expressed=
by
those strong terms, “causing his iniquity to pass from him, and cloth=
ing
him with change of raiment,” Zec 3:1-4. The same with the garments of salv=
ation,
and robe of righteousness, the church declares she was clothed and covered
with, and in which she rejoiced, Isa 61:10.
3b3. The blessing of adoption is another
covenant blessing, spoken of by the prophets; not national adoption, includ=
ed
in the national covenant made with the people of Israel
Moses was an eminent type of Chris= t, in whom the grace of Christ, and of the covenant, was eminently displayed.<= span style=3D'mso-spacerun:yes'>
The apostle in Heb 3:1-14 runs the parallel between Moses and Christ, though he gives the preference to Christ= , as it was just he should; they were both, he observes, concerned in the house = of God; both faithful therein; with this difference, Moses as a servant, and Christ as a Son in his own house. Moses was a mediator when the covenant on Sinai was given, at the request of the people of Israel, and by the permission of God; and stood between God and them, to deliver his word to them, Ga 3:19 De 5:5 in which = he was a type of Christ, the Mediator of the new and better covenant, and the Mediator between God and man. He was a prophet, and spoke of Christ as who should be raised up a prophet like unto him, and was to be hearkened to; and who has been raised up; and God h= as spoken by him all his mind and will to the sons of men. When Moses and Elias were with Chr= ist on the mount, which showed harmony and agreement between them; a voice was hea= rd, saying, “This is my beloved Son, in whom I am well pleased, hear ye him,” as the great Prophet of the church; see DeThere were many things done by him,
and under him, and in his time, which exhibited and showed forth the covena=
nt
of grace, and the things contained in it.&=
nbsp;
The whole ceremonial law was nothing else than a shadowy exhibition =
of
it; it was a shadow of good things to come by Christ, the great high Priest,
which are come by him; as peace, pardon, righteousness, and salvation. The priests, their garments, and t=
heir
sacrifices, with other numerous rites, all prefigured Christ, and the grace=
of
the covenant, which is by him: the ceremonial law was the gospel of the
Israelites, it was their pedagogue, their schoolmaster, that taught them th=
e A
B C of the gospel in their infant state.&n=
bsp;
Christ was the mark and scope it aimed at, the end of it, and in who=
m it
had its full accomplishment; the Israelites, by reason of darkness, could n=
ot
see to the end of those things, which are now abolished, and which we with =
open
face behold. It would be too
tedious to go over the various particulars in the former dispensation, which
held forth the grace of Christ, and of the covenant to the faith of men.
2. Secondly, Solomon, the Son of Davi= d, and his successor in the kingdom, had not only the covenant of royalty establis= hed with him, but the special covenant of grace was made with him, or made known unto him; “I will be his Father, and he shall be my Son,” 2Sa 7:14. He was both a preacher = and king of Israel; and, no doubt, a good man, notwithstanding his fall; his pr= ayer at the dedication of the temple shows it; as well as his being the amanuens= is of the Holy Spirit, in various writings: an eminent type he was of Christ, = who is therefore called Solomon, So 3:7,9,11 8:11,12 in his name, which signifi= es peaceable, and agrees with Christ, the Prince of peace; in his scent, the S= on of David; in his wisdom, in which Christ is greater than Solomon; in his we= alth and riches; and in the peaceableness and extent of his kingdom. Much of Christ, and the blessings = of grace through him, were made known unto him. He writes of him under the name of Wisdom, as a divine Person, the same with the Logos, the Word, and Son of G= od; of his eternal existence; of the eternal generation of him; of his being brought forth, and brought up as a Son with his Father from everlasting, as= is declared in the eighth of Proverbs; which when one reads, might be tempted = to think he was reading the first chapter of John, there being such a similari= ty, yea, sameness of diction, sentiment, and doctrine. Solomon or Agur speaks of Christ u= nder the names of Ithiel and Ucal; the one signifies, “God is with me̶= 1;; as he always was with Christ, and Christ with him: the other, “the mi= ghty One,” or, “I am able,” I can do all things; as he could, being the Almighty. He speaks= in the same place of the infinite, omnipresent, and omnipotent Being, whose na= me, that is, his nature is incomprehensible and ineffable; and to whom he ascri= bes a Son, as a divine, distinct Person from his Father; as of the same incomprehensible and ineffable nature with him, and so co-essential, co-eternal, and co-equal with him, Pr 30:1,4. The book of Canticles, written by Solomon, is a rich display of the glories and excellencies of Christ, of his great love to his church, and of the covenant blessings of grace bestowed u= pon her. Pass we on now.
3. Thirdly, To the prophets who lived=
in
the succeeding reigns of the kings of
3a. Speak much of the covenant of grace. Of it as a covenant of= life and peace, in which provision is made for the spiritual and eternal life of= the covenant ones; and in which the plan and model of their peace and reconciliation by Christ was formed, Mal 2:5 Isa 54:10. Of it as an everlasting one, which should continue for ever, and never be altered, nor removed, Isa 55:3 54:10. Of the persons who eng= aged and entered into it, Jehovah and the branch, that should build the temple of the Lord, between whom the council of peace was; yea, Jehovah the Father, t= he Word of God, and his Spirit, who were each of them concerned in the covenan= t of grace, Zec 6:12,13 Hag 2:4,5. Of Christ, as the sum and substance of it, said to be the covenant of the peop= le, in whom are all the blessings and promises of it, called the sure mercies of David; and whose blood is said to be the blood of the covenant, by which it= is ratified and confirmed; and he is spoken of as the messenger of it, Isa 42:6 49:8 55:3 Zec 9:11 Mal 3:1. M= ention is made by them of the persons on whose account the covenant of grace was m= ade, the elect of God, both Jews and Gentiles, Isa 49:5,6,8 yea, they speak of t= he new covenant, or of the administration of it under the New Testament dispensation, and give the several articles of it; which would be more clea= rly known, and more powerfully have their effect, Jer 31:31-34. Which may lead on to observe,
3b. That the prophets in this period o= f time speak very plain of the blessings of the covenant of grace, even more plain= ly and fully than heretofore. As= of,
3b1. The blessing of pardon of sin thro=
ugh
Christ, which is a blessing of the covenant, Heb
3b2. The blessing of justification by t=
he
righteousness of Christ; which though a doctrine more clearly revealed under
the gospel dispensation, yet is “witnessed by the law and
prophets,” Ro
3b3. The blessing of adoption is another
covenant blessing, spoken of by the prophets; not national adoption, includ=
ed
in the national covenant made with the people of