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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
3b4. Salvation, spiritual and eternal, =
in
general, is the great blessing of the covenant of grace, 2Sa 23:5 and this =
the
prophets enquired after, and diligently searched into and spoke of; of the
author of it, declaring it was not in hills and mountains, nor to be expect=
ed
from thence, but in the Lord God only; they affirm that Christ was appointe=
d as
God’s salvation to the ends of the earth; that he would come and save,
and as having salvation; they represent him as mighty to save, yea as if
salvation was then already wrought out by him, Jer 3:23 Isa 49:6 35:4 63:1,5
Zec 9:9. They speak of the na=
ture
of it as an everlasting salvation, and describe the persons interested in i=
t as
the Israel of God, both Jews and Gentiles; even such who are at the ends of=
the
earth, and who are encouraged to look to Christ for salvation, Isa 45:17,22=
and
they speak of the time when it should be wrought out, Da 9:24 1Pe 1:10,11.<=
span
style=3D'mso-spacerun:yes'>
3c. There are various things relating =
to
Christ, his person, office and grace, which are copiously and frequently sp=
oken
of by the prophets in this period of time; as his incarnation, which though=
not
till many hundred years after, is spoken of as if then done, because of the
certainty of it in the purpose and promise of God, “to us a child is
born,” Isa 9:6 his birth of a virgin, with the name given him, Immanu=
el,
God with us; and which is represented as wonderful, new and unheard of, as =
it
justly might, Isa 7:14 Mt 1:23 Jer 31:22 Da 2:45. The place of his birth, Bethlehem
Ephratah, Mic 5:2 Mt 2:4-6 Joh 7:41,42.&nb=
sp;
Some things following his birth, as the murder of the infants about
Bethlehem; his being carried to Egypt, and called again from thence, and
residing in Nazareth, Jer 31:15 Ho 11:1 Mt 2:13-23. The parts where he should chiefly =
live,
converse, and minister, Isa 9:1 Mt 4:13,14. His state of humiliation, sufferin=
gs, and
death, which are particularly described in Isa 53:1-12. The circumstances of his being sol=
d for
thirty pieces of silver by one of his disciples, forsaken by them all, and =
his
side pierced with a spear, Zec 11:12,13 13:7 12:10 Mt 27:3-10 26:31 Joh
19:34-37. The prophets also s=
peak
of the time of his coming and of his sufferings: Daniel fixes the exact tim=
e of
them, from a date given; and Haggai and Malachi declare he should come into=
the
second temple, and give it a greater glory than the former; so that he must
come and suffer as he did, before the destruction of that, Da 9:24,26 Hag 2=
:7,9
Mal 3:1. And the same prophet=
s,
with Zechariah, who were the last of the prophets, speak of his near approa=
ch,
that he was just at hand, and would soon, Suddenly, and at unawares, come i=
nto
his temple; and of his forerunner, Zec 3:8 6:12 9:9 Hag 2:6 Mal 3:1 4:5 but
though the prophets mentioned were the last of the inspired writers, prophe=
cy
did not wholly cease with them; as appears by the instances of Zechariah the
father of John the Baptist, who prophesied of him, and of the Messiah; and =
good
old Simeon, to whom it was revealed by the Holy Spirit that he should not s=
ee
death before he had seen the Lord’s Christ; and Anna the prophetess, =
who
spoke of him to those that looked for redemption in Jerusalem, Lu 1:67
2:25,26,36,38. So true it is =
what
our Lord says, that “the law and the prophets were until John”;
which finishes the Old Testament dispensation, and the first and old
administration of the covenant of grace; after which the kingdom of God, or
gospel of Christ, was preached more clearly and fully, and God spake no mor=
e by
the prophets, but by his Son, Lu 16:16 Heb 1:1,2 when the second and new
covenant, or administration of it, took place; of which we shall treat in t=
he
next chapter. And from what h=
as been
observed it appears, that the former administration of the covenant of grac=
e,
reaching from the fall of Adam to the coming of Christ, was by types and
figures, by shadows and sacrifices, and by promises and prophecies of future
things, which are now fulfilled; Christ, the sum and substance of all, being
come, the great blessing of the covenant of grace, and in whom all are
included.
15:22 Ps 69:30,31 Ho 6:6.<=
span
style=3D'mso-spacerun:yes'> And plain hints were given, that t=
he
time would come when they should be no more practised and regarded David had
knowledge, by the inspiration of the Spirit of God, of what Christ, the sur=
ety
of his people, said to his divine Father in the council and covenant of pea=
ce,
and what he would say again when he came into the world to be their Saviour;
“Sacrifice and offering thou didst not desire,” &c. “Then said I, Lo, I come,=
221;
&c. Ps 40:6,7 Heb 10:5-7.=
Christ’s coming into the wor=
ld to
offer up himself a sacrifice for the sins of his people, was virtually sayi=
ng,
that God would have legal sacrifices no longer ordered up, and would no more
accept of them. And Daniel
expressly says, that the Messiah would “cause the sacrifice and the
oblation to cease”; the daily sacrifice, and every other offering
according to the law, Da 9:27. And
the Jews themselves say, {1} “that all sacrifices will cease in time =
to
come (in the time of their vainly expected Messiah) but the sacrifice of
praise.”
According to prophecy, the Levitic=
al
priesthood, with which so many rites and ceremonies were connected, and upon
which sacrifices were established, and in the exercise of which they were
performed, was to be changed; the Messiah was to come, an High Priest of
another order of priesthood than that of Aaron; “Thou art a priest for
ever after the order of Melchizedek,” Ps 110:4 which are the words of=
God
the Father to Christ, and from whence the apostle argues the imperfection of
the Levitical priesthood, and the change of it; and also of necessity the
change of the whole law, on which it was founded, Heb 7:11,12 7:15-17.
The ark was something very remarka=
ble
in the former dispensation; in it was the Decalogue, and on the side of it =
the
whole body of the Jewish laws; it was a token, and indeed the place of the
divine presence, and a type of Christ, a symbol of the covenant; and theref=
ore
called the ark of the covenant, and included the whole of the ceremonial la=
w;
and is put for the whole service and worship of that dispensation. Now of this it is foretold, that t=
here
would be a time when it should be no more, and should not be so much as tho=
ught
of any more, Jer 3:16.
The ecclesiastical, as well as civ=
il
state of the Jews, was to be shaken and removed; the one is signified by the
shaking of the heaven, as the other by the shaking of the earth, in Hag 2:6
which the apostle explains of “the removing of things shaken, that th=
ose
things which cannot be shaken may remain,” Heb 12:26,27 even of the
immovable kingdom after spoken of; the second administration of the covenan=
t of
grace, which is to remain, and the ordinances of it, until the second comin=
g of
Christ; whereas the ordinances of divine service under the first covenant w=
ere
so shaken as to be removed; and which were made to be removed, as they have
been, according to the above prediction.&n=
bsp;
Prophecy was another considerable =
way
and means by which the covenant of grace was administered, throughout the w=
hole
Old Testament dispensation; and it was foretold that this should be sealed =
up,
finished, and cease; for one part of the Messiah’s work, when come, w=
as
to seal up the “vision and prophecy,” Da 9:24 all the visions a=
nd
prophecies of the Old Testament were to have, and had their accomplishment =
in
Christ; were to be sealed up and fulfilled in him, the sum and substance of
them; or to “seal up the vision and prophet”; the prophets were=
to
be till John, the forerunner of Christ, and no longer: after Christ, the gr=
eat
Prophet to be raised up, like unto Moses, there was to be no other, he only=
is
to be heard; whatever scheme of things, either as to doctrine or worship, is
set up, through pretended vision and prophecy, is to be disregarded; nor has
any prophet risen up since prophecy, as foretold, was at an end. From all this now it might be expe=
cted,
that the first and old administration of the covenant would in time cease.<=
span
style=3D'mso-spacerun:yes'>
2. Secondly, There are reasons to be =
given
why the first covenant should and must cease.
2a. It was a typical covenant; the peo=
ple on
whose account it was made, was a typical people, typical of the whole Israe=
l of
God, consisting of Jews and Gentiles; of the spiritual Israel, chosen of Go=
d,
redeemed by Christ, and who shall be saved with an everlasting salvation; t=
he
works, duties, and services enjoined them, and required of them with so much
strictness, rigour, and severity, were typical of the obedience of Christ, =
the
surety of the spiritual Israel; of that righteousness he was to fulfil and =
bring
in, by which they are made righteous in the sight of God. The blessings promised unto them w=
ere
typical ones; they were only shadows of good things, of spiritual blessings
that were to come by Christ, Heb 10:1 9:11. As the earthly Canaan was a type o=
f the
heavenly inheritance, obtained in him; the sacrifices offered under that
covenant were typical ones; the priests that offered them, the garments they
offered them in, and the gifts and sacrifices offered by them, “serve=
d to
the example and shadow of heavenly things,” Heb 8:4,5 9:23. The mediator of it, Moses, was a t=
ypical
mediator, typical of Christ, the Mediator of the new covenant; the blood wi=
th
which the first testament, or covenant, was dedicated and confirmed, was
typical blood, typical of the blood of Christ, called, “The blood of =
the
everlasting covenant,” Heb 9:18 13:20. Now when the Antitype of all this =
came,
the types must cease; when Christ, the body, the sum and substance appeared,
these shadows must flee away, and disappear, in course, Col 2:17.
2b. It was a faulty covenant, and ther=
efore
it was proper it should give way to a new and better covenant; so the apost=
le
reasons; “for if that first covenant had been faultless, then should =
no
place have been sought for the second,” Heb 8:7,8. Not that there was anything sinful=
or
criminal in the first covenant, but it was defective; there were some
deficiencies in it, which made the abrogation of it necessary.---
2b1. It did not exhibit Christ present,=
only
in figure, in promise, and in prophecy; it only signified, that he would co=
me
and save his people; but it did not hold forth salvation as wrought out by =
him;
it gave an intimation of the righteousness of Christ, that he was to bring =
in,
but not as brought in; under it the propitiation, reconciliation, and
satisfaction for sin, were not made, nor redemption from it obtained; where=
fore
Christ became the propitiation “for the remission of sins that are
past”; and he suffered death “for the redemption of the transgr=
essions
that were under the first testament,” Ro 3:25 Heb 9:15.
2b2. The sacrifices then offered were
imperfect; for some sins there were no sacrifices appointed, as for sabbath
breaking, murder, adultery, &c.
and those that were appointed, could not really take away sin; at mo=
st
they only made a typical expiation, not a real one; they sanctified only
“to the purifying of the flesh”; but could not remove sin from =
the
conscience, and “purge that from dead works”; that only the blo=
od
of Christ could do, Heb 9:13,14.
2b3. There was but a small measure of t=
he
gifts and graces of the Spirit bestowed on men under the first covenant; for
though there were here and there one on whom great gifts, and much grace we=
re
bestowed, as Abraham and David, &c.&nb=
sp;
yet in common, it was but a scanty measure of grace, light, knowledg=
e,
and holiness, that was given to ordinary saints; and the communication was
made, for the most part, only to Israelites, and but to a few among them, a
remnant, according to the election of grace.
2b4. It was a state of darkness and obs=
curity
under that covenant; it was like a night season, in which lamps are lighted,
and torches used; such was the sure word of prophecy; it was like a light or
lamp in a dark place; there was light in some particular persons, as in the
prophets, and it was held forth by them; but in general there was but little
among the people, who “could not stedfastly look to the end of that w=
hich
is abolished,” the ceremonial law; under which the mysteries of grace
were couched, were clouded, and lay hid; they could not clearly see the end,
design, and scope of them; though there were glorious promises of grace, th=
ese
were covered with the veil of ceremonies, of which the veil, on the glory of
the face of Moses, was a type, 2Co 3:7,13.=
2b5. It was a state of bondage; this co=
venant
was signified by Hagar the bondwoman, and by mount Sinai, which gendered to
bondage, and answered to Jerusalem, as it was in the apostle’s time; =
to
the state of the Jews then, who were in bondage with their children: and the
Israelites, while in their nonage, while children, were in bondage, under t=
he
elements of the world, which brought upon them a spirit of bondage to fear;=
for
such a number of laws and ordinances being given them, to the breach of whi=
ch
death was annexed without mercy; and they so liable to break them, they,
through fear of death, were all their lifetime subject to bondage, Ga 4:3,2=
4,25
Ro 8:15 Heb 2:15.
2c. The rites and ceremonies by which =
this
covenant was greatly administered, are by the apostle called, “weak a=
nd
beggarly elements”; and being “weak” and
“unprofitable,” there was, therefore, a “disannullingR=
21;
of them, Ga 4:9 Heb 7:18,19. =
The
sacrifices, which were a principal part of them, could not make, neither th=
em
that did them, nor the comers unto them, perfect, as to the conscience; they
could not purge the worshippers, or those that attended ceremonial services=
, so
as that they should have no more conscience of sin; they could not take away
sin, neither from the sight of God, nor from the conscience of the sinner; =
nor
so as that there should be no remembrance of them; for notwithstanding the
daily sacrifices, morning and evening, and others on particular accounts, t=
here
was an annual remembrance made of them all, on the day of atonement, Heb 9:9
10:1-4. And especially when t=
he
great high priest was come, and his sacrifice was offered, they were quite
impotent and useless, to answer any end at all: and therefore of right ough=
t to
cease, and be no more used; which leads,
3. Thirdly, To the abrogation of the =
first
covenant, or of the administration of it; which was signified by the rendin=
g of
the veil between the holy place and the holy of holies, at the death of Chr=
ist;
whereby the way into the holiest of all was made manifest, and all within e=
xposed
to open view; as are the mysteries of grace, the veil of ceremonies being
removed; and now, with boldness and freedom, entrance is had into the holie=
st
of all by the blood of Jesus, by a new and living way, consecrated through =
the
veil of his flesh, which the former veil was a type of. The abrogation of the old covenant=
is
expressed by “breaking down the middle wall of partition,” which
stood between Jews and Gentiles; such the ceremonial law was, and is so cal=
led
in allusion to the enclosure of the court of the Israelites, in the temple,
over which the Gentiles might not pass; and by abolishing and slaving the
enmity, even the law of commandments contained in ordinances; the same
ceremonial law, which had this name; because it indicated the hatred of God
against sin, and irritated the hatred of natural men to it, by its numerous=
and
wearisome rites; and because it was the occasion of enmity between Jew and
Gentile, Eph 2:14-16. It is
moreover expressed by a disannulling of the commandment, the commandment of=
the
priesthood, and of sacrifices and rites belonging to it; and even the whole
ceremonial law, as to be of no more force, nor any longer binding; so that =
no
man, henceforward, ought to “judge” another, with respect to th=
em,
nor take upon him to command an observance of them, and require obedience to
them, Heb 7:19 Col 2:16,17. I=
t is
likewise expressed by “a blotting out the hand writing of ordinances =
that
was against us”; being an accusation for sin, containing a charge of =
sin,
and implying an acknowledgment of it; as if they had given it under their
hands, and showing and owning that satisfaction for sin, and that expiation
were not yet made; wherefore when Christ came and paid the debt, he took up=
his
bond, and cancelled it, and blotted out this handwriting against his people,
that it might not be read any more, and nailed it to his cross; where law a=
nd
justice are directed to go for satisfaction, Col 2:14. Once more, the abolition of the fi=
rst
covenant, and its form of administration, is signified by the fleeing away =
and
disappearance of shadows. The=
law
and its ceremonies were only shadows of good things to come by Christ; when=
he,
the Sun of Righteousness, arose, these shadows fled; when he, the body, sum,
and substance appeared, these disappeared: to this the church has respect, =
So
2:17 4:6.
Now the abrogation of the first and
old covenant, or of that form of administration of the covenant of grace, w=
as
made, not at once, but gradually; and which the apostle suggests, when he s=
ays;
“In that he saith a new covenant, he hath made the first old; now that
which decayeth and waxeth old is ready to vanish away,” Heb 8:13. It began to decay, and there were =
some
symptoms of a decay of it at the Babylonish captivity, and under the second
temple; when the land of Canaan, a type of the heavenly inheritance, was se=
ized
upon by the Chaldeans, the inhabitants carried captive, a governor appointed
over it by the king of Babylon, and people left in it to till it for his us=
e;
the temple was burnt, and temple worship and service ceased for many years,=
and
the vessels of it were carried to Babylon; and though after a term of years
there was a return of the people to their own land, and the temple was rebu=
ilt,
and worship restored; yet, as the Jews themselves own {2}, the ark and many
other things were wanting in that temple; great declensions there were, bot=
h in
doctrine and worship; the sect of the Pharisees arose, and set up their own
traditions upon a level with the written word, if not above it; and great c=
onfusion
there was in the priesthood, that and the civil government being blended
together; and men were put into it, especially towards the close of this
period, that were very unfit for it; and oftentimes obtained it by corrupti=
on
and bribery; all which showed a decay, and foreboded a change of things as
near.
John the Baptist, the forerunner of
Christ, came and proclaimed the near approach of the Messiah; he declared, =
that
“the kingdom of heaven was at hand,” Mt 3:2. The gospel dispensation, the new a=
dministration
of the covenant of grace, and the blessings of it: his father, at his birth,
called him “the prophet of the Highest,” who was to prepare his
way, and give knowledge of salvation to his people; and when he entered upon
his office, he directed the people to believe on Christ, who was to come; a=
nd
quickly pointed him to them, saying, “Behold the Lamb of God, which
taketh away the sin of the world,” Joh 1:29 which the lambs of the da=
ily
sacrifice, and all other sacrifices, could not do. Christ himself appeared, and preac=
hed
the same as John had done, and began his ministry with the same words; but
during his life the ceremonies of the law continued in use: he himself was
circumcised the eighth day; his mother purified herself according to law, at
the proper time, and presented him in the temple, cording to the usual mann=
er;
at twelve years of age he went up with his parents to Jerusalem, to keep the
passover; and when he had entered on his public ministry, he attended synag=
ogue
and temple worship; when he healed the leper he sent him to the priest to o=
ffer
his gift; and one of the last actions of his life, was keeping the passover
with his disciples; but at his death, of right, though not in fact, all
ceremonies ceased, and even the whole dispensation or administration of the
covenant, as it had been before in use; all things now concerning him had an
end, Lu 22:37 all types and figures, shadows, sacrifices, promises, and
prophecies; he by his sacrifice, by his sufferings and death, caused the sa=
crifice
and oblation to cease, of right; nor should any afterwards have been offered
up, Da 9:27 nor any other rite and ceremony observed: yet, through the
influence of Judaizing teachers over weak minds, it was thought advisable to
continue the use of some of the ceremonies, at least for a time; after it w=
as
known by Peter and others, that they were no longer in force, yet because of
the many thousands of Jews, who were all zealous of the law, it was judged
proper that compliances should be made, and charity and prudence to be
exercised, that weak minds might not be offended, until they were better
instructed in the doctrine of Christian liberty; which, when that was done,=
the
use of them was strongly opposed against the obstinate and self-willed, who
were resolved to retain them at any rate; and the saints were exhorted to s=
tand
fast in the liberty wherewith Christ had made them free, and not to be
entangled with the yoke of bondage; by which means the Christian churches w=
ere
freed from those burdensome rites and ceremonies. But still the carnal Jews continued
them, and even sacrifices, until the destruction of Jerusalem, which put an=
end
to them; for according to the law of God, no sacrifice might be offered but=
at
Jerusalem, and upon the altar there; so that when the city, temple, and alt=
ar
were destroyed, they ceased to offer any sacrifice, and never have offered =
any
since; whereby that prophecy is remarkably fulfilled; “the children of
Israel shall abide many days without a sacrifice,” Ho 3:4 as they hav=
e for
nineteen hundred years, and still do; not even a passover lamb is slain by
them, as well as no other sacrifice offered; which yet they would gladly of=
fer,
in defiance of Christ, the great Sacrifice, were it not for the above law,
which stands in their way, and by which they are awed; and which is no small
instance of the wisdom and goodness of God in providence. Now it was a little before the
destruction of Jerusalem 8:13 .&nb=
sp;
This being the case,
4. Fourthly, The new covenant, or the=
new
administration of the covenant of grace, took place; and as the one was gra=
dually
removed, the other was gradually introduced; and this observation will serv=
e to
reconcile the different areas fixed by different persons, for the beginning=
of
the new dispensation; some placing it at the birth of Christ; offsets at the
ministry of John the Baptist; others at the death of Christ, and his
resurrection from the dead; and others at his ascension, and the effusion of
the Holy Spirit on the day of Pentecost; whereas these were so many gradual
manifestations of it: at the birth of Christ, undoubtedly, “the fulne=
ss
of time” was come for the redemption of his people from the law who w=
ere
under it; and on which very day the gospel was first preached by the angels=
to
the shepherds, and afterwards more clearly and fully by John, by Christ and=
his
apostles: Mark the evangelist, seems to make the beginning of the gospel of
Jesus Christ the Son of God, to be with the ministry of John the Baptist, Mr
1:1-3 and which agrees with what Christ says; “the law and the prophe=
ts
were until John”; they terminated in him, his ministry put a period to
them; “since that time the kingdom of God is preached” in a cle=
arer
manner, and attended to by more than it was before, Lu 16:16. Christ appeared, and preached the =
gospel
as never man did; grace and truth came by him in a clearer and fuller manner
than it ever had: he not only preached that the kingdom of heaven was at ha=
nd,
as John did, but that it was already come; though not with pomp, with outwa=
rd
show and observation, and was actually among the people, Lu 17:20,21. At his death, and by the shedding =
of his
blood, the New Testament was sealed, ratified, and confirmed by him, as the
Testator of it; and therefore called, “the blood of the New Testament,
and the blood of the everlasting Covenant,” Mt 26:28 Heb 13:20 of that
new administration of the covenant which should always continue; but this n=
ew
dispensation more clearly appeared at his ascension, and by the effusion of=
the
Holy Spirit on the apostles at the day of Pentecost; at his resurrection he
gave them a commission to go into all the world and preach the gospel to ev=
ery
creature; and ordered them to wait at Jerusalem until they were endued with=
the
Holy Spirit, as they were on the above day; whereby they were furnished and
qualified to carry the gospel, and preach it among all nations, as they
did. And now it may be observ=
ed,
that the new administration of the covenant, under the gospel dispensation,
lies in the following things:
4a. In an exhibition of Christ as come=
, and
as become the author of eternal salvation; in it he is set and held forth as
incarnate; as having obeyed, suffered, and died, and has made peace and
reconciliation, and full satisfaction for sin; and has obtained eternal
redemption; has risen from the dead, and ascended to heaven, and has receiv=
ed
for and given gifts to men to preach his gospel; these various articles of
grace are comprised in the “great mystery of godliness,” 1Ti 3:=
16
and in those words, which are the sum of the gospel declaration, “thi=
s is
a faithful saying,” &c.
1Ti 1:15 .=
4b. In a more clear and extensive
ministration of the gospel: it first began to be spoken by Christ in the
clearest and fullest manner it possibly could be; and then by his apostles,=
who
received it from him, and gifts to minister it; and who by his orders carri=
ed
it throughout the world, and preached it to every creature under heaven, fi=
rst
to the Jews, and then to the Gentiles; and is, “according to the
commandment of the everlasting God, made known to all nations, for the
obedience of faith,” Ro 16:25,26 so that the administration of the
covenant is no longer restrained to a certain people, but men of all nations
have the benefit of it.
4c. In a freedom from all bondage and
servitude: not from the bondage of sin and Satan, common to all believers u=
nder
every dispensation; but from the rigorous exaction of the law, as a covenan=
t of
works; from the yoke of the ceremonial law, and from the judicial laws, as
peculiar to the Jews; and which further lies in the free use of things
indifferent, and in the enjoyment of the privileges and immunities of the
gospel church state: this is the glorious liberty of the children of God, t=
he
liberty with which Christ has made them free; and who receive the Spirit of
adoption, by whom they cry, Abba, Father; and who is a free Spirit, and whe=
re
he is, there is liberty.
4d. In a large communication of the gi=
fts
and graces of the Spirit: of extraordinary gifts, which in the first part of
this administration were bestowed, not only upon the apostles, but upon com=
mon Christians,
men and women, sons and daughters, servants and handmaids, according to the
prophecy of Joel, Joe 2:28,29 of common and ordinary gifts, to fit men for =
the
ordinary ministry of the word; and of the special graces of the Spirit, in a
greater degree to saints in common; as a larger measure of faith, peace, jo=
y,
and comfort, and of light and knowledge; for according to this covenant, and
the administration of it, all know the Lord from the least to the greatest;=
and
though John was greater than the prophets, the least in this kingdom of hea=
ven,
or gospel dispensation, is greater than he, Jer 31:34 Mt 11:11.
4e. In ordinances more spiritual than =
the
ordinances of divine service under the first covenant were, which are called
“carnal” ones; but these, which are Baptism and the Lord’s
Supper, do in a very lively and spiritual manner represent the sufferings,
death, burial, and resurrection of Christ; and hold forth the blessings of =
the
covenant of grace in a comfortable way, and are the means of applying them =
to
believers, to the increase of their joy and peace; and these will continue
throughout the present administration of the covenant, even to the end of t=
he
world, Mt 28:19,20 1Co 11:26. Of
these ordinances I shall particularly treat elsewhere.
Now as the former administration of
the covenant was carried through the various periods of time from the first
exhibition, after the fall of Adam, to the first coming of Christ; so this
second and new administration of the covenant is carried through various
successive periods, unto his second coming. The book of the Revelation exhibit=
s the
state of the church from the resurrection of Christ to his personal coming;=
and
particularly the seven churches of Asia are emblematical of it in each of t=
he
successive periods of time within that interval; and represent it in its
various changes and vicissitudes, as sometimes in prosperity and sometimes =
in
adversity; sometimes in the freer use and enjoyment of the ministry of the =
word
and ordinances, and sometimes as under clouds, darkness, and discouragement=
s,
through persecutors and false teachers, until the spiritual reign of Christ
takes place; when the whole earth will be full of the knowledge of the Lord,
and be enlightened with his glory; when the gospel will be in its purity
everywhere, and the ordinances kept as they were first delivered, and gospel
churches set up, and gospel discipline maintained everywhere; which will be
followed with the personal reign of Christ, the resurrection of the dead, t=
he
last judgment, and the ultimate glory: of each of which in their proper
place.
Chapter 6:
Of the Law of God
It appears by what has been observ=
ed,
that there was an intermixture of law and gospel under the former dispensat=
ion,
as there also is in the present one; they are interspersed in both testamen=
ts;
though the law was more largely held forth than the gospel, under the former
dispensation; and therefore we commonly call it the legal dispensation; and
there is more of the gospel than of the law under the present dispensation;=
for
which reason we call it the gospel dispensation; yet there are of each in b=
oth;
and here will be a proper place to treat of law and gospel distinctly, which
will connect what has been already said to what is yet to be said; and by t=
he latter
I shall be naturally led to the great and glorious truths of the gospel, I
intend to treat distinctly of. And
shall begin with the law.
The word law is variously used,
sometimes for a part of the Scriptures only, the Pentateuch, or five books =
of
Moses; as when it is mentioned in the division of the Scripture by Christ, =
Lu
24:44 and along with the prophets, and as distinct from them, Joh 1:45
8:5. Sometimes for all the bo=
oks of
the Old Testament, which in general go by the name of the Law, as does the =
book
of Psalms on that account, as the places quoted out of it, or referred to in
it, show, Joh 10:34 Joh 12:34 15:25.
Sometimes it signifies the doctrine of the Scriptures in general, bo=
th
legal and evangelical, Ps 19:7 and the doctrine of the gospel in particular,
even the doctrine of the Messiah, Isa 2:3 Isa 42:4 called in the New Testam=
ent
“the law,” or doctrine “of faith,” Ro 3:27 and
sometimes it signifies the whole body of laws given from God by Moses to the
children of Israel, as distinct from the gospel of the grace of God, Joh 1:=
17
and which may be distinguished into the laws ceremonial, judicial, and
moral.
1. The ceremonial law, of which littl=
e need
be said, since much has been observed concerning it already; this concerns =
the
ecclesiastical state of the Jews, their priests, sacrifices, feasts, fasts,
washings, &c. and though =
some
of these rites were before the times of Moses, as sacrifices, the distincti=
on
of clean and unclean creatures, circumcision, &c. yet these were renewed and confirm=
ed,
and others added to them; and the whole digested into a body of laws by Mos=
es,
and given by him under a divine direction to the people of Israel .=
This law was a shadow of good thin=
gs to
come by Christ, of evangelical things, and indeed was no other than the gos=
pel
veiled in types and figures; the priests served to the example and shadow of
heavenly things; the sacrifices were typical of the sacrifice of Christ; the
festivals were shadows, of which Christ was the body and substance; the
ablutions typified cleansing by the blood of Christ; and the whole was a
schoolmaster to the Jews, until he came; but when faith came, that is, Chri=
st,
the object of faith, they were no longer under a schoolmaster, nor had they
need of the law as such; there was a disannulling of it, because of its
weakness and unprofitableness; for it became useless and unnecessary, having
its accomplishment in Christ.
2. The judicial law, which respects t=
he
political state or civil government of the Jews, and consists of statutes a=
nd
judgments, according to which the judges in Israel
It may be inquired, whether the
judicial laws, or the laws respecting the Jewish polity, are now in force or
not, and to be observed or not; which may be resolved by distinguishing bet=
ween
them; there were some that were peculiar to the state of the Jews, their
continuance in the land of Canaan, and while their polity lasted, and until=
the
coming of the Messiah, when they were to cease, as is clear from Ge 49:10 s=
uch
as related to inheritances, and the alienation of them by marriage or other=
wise;
the restoration of them when sold at the year of jubilee; the marrying of a
brother’s wife when he died without issue, &c. the design of which was, to keep t=
he
tribes distinct until the Messiah came, that it might be clearly known from
what tribe he sprung. And the=
re
were others that were peculiarly suited to the natural temper and dispositi=
on
of that people, who were covetous, cruel, and oppressive of the poor, frowa=
rd
and perverse, jealous and revengeful; hence the laws concerning the manumis=
sion
of servants sold, at the end of the sixth year; the release of debts, and
letting the land rest from tillage every seventh year; concerning lending on
interest; leaving a corner in the field for the poor, and the forgotten she=
af;
--and others concerning divorces, and the trial of a suspected wife, and the
cities of refuge to flee to from the avenger of blood: these, with others,
ceased when the Jewish polity did, and are not binding on other nations.
But then there were other judicial=
laws,
which were founded on the light of nature, on reason, and on justice and
equity, and these remain in full force; and they must be wise as well as
righteous laws, which were made by God himself, their King and Legislator, =
as
they are said to be, De 4:6,8. And
they are, certainly, the best constituted and regulated governments that co=
me
nearest to the commonwealth of lsrael, and the civil laws of it, which are =
of
the kind last described; and where they are acted up unto, there what is sa=
id
by Wisdom is most truly verified, “By me kings reign, and princes dec=
ree
judgment”; and if these laws were more strictly attended to, which
respect the punishment of offences, especially capital ones, things would be
put upon a better footing than they are in some governments; and judges, in=
passing
sentences, would be able to do that part of their office with more certainty
and safety, and with a better conscience.&=
nbsp;
And whereas the commonwealth of Israel was governed by these laws for
many hundreds of years, and needed no other in their civil polity, when, in
such a course of time, every case that ordinarily happens, must arise, and =
be
brought into a court of judicature; I cannot but be of opinion, that a dige=
st
of civil laws might be made out of the Bible, the law of the Lord that is
perfect, either as lying in express words in it, or to be deduced by the
analogy of things and cases, and by just consequence, as would be sufficient
for the government of any nation: and then there would be no need of so many
law books, nor of so many lawyers; and perhaps there would be fewer law
suits. However, we Christians,
under whatsoever government we are, are directed to submit to every ordinan=
ce
of man for the Lord’s sake, and for conscience sake; even to everyone
that is not contrary to common sense and reason, and to religion and
conscience; see Ro 13:1-7 Tit 3:1 1Pe 2:13,14.
3. The moral law, which lies chiefly =
in the
Decalogue, or Ten Commandments, Ex 20:3-17 and which our Lord has reduced, =
even
both tables of the law, to two capital ones, love to God, and love to our
neighbour, Mt 22:36-40 as the apostle has reduced the commands of the second
table to one, that is, love, which he calls the fulfilling of the law, Ro
13:9,10. And this law, to lov=
e God
and our neighbour, is binding on every man, and is eternal, and remains
invariable and unalterable; and concerning which I shall treat more
largely. And shall consider, =
3a. First, The author and giver of thi=
s law;
God was the author and maker of it; Moses the giver and minister of it from
God; it was God that first spoke the ten words, or commands, to the childre=
n of
Israel; and it was he that wrote and engraved them on tables of stone; the
writing was the writing of God, and the engraving was by the finger of God;=
it
was from his right hand this fiery law went: the ministry of angels was made
use of in it; it is called, the word spoken by angels; it was given by the
disposition of them; it was ordained by them in the hands of a mediator, who
was Moses, who stood between God and the people, received the lively oracles
from him, and delivered them to them.
There was a law in being before the times of Moses; or otherwise the=
re
would have been no transgression, no imputation of sin, no charge of guilt,=
nor
any punishment inflicted; whereas death, the just demerit of sin, reigned f=
rom
Adam to Moses; and besides the positive law, which forbid the eating of the
fruit of the tree of knowledge of good and evil; and was given as a trial of
man’s obedience to the whole moral law, and in the form of a covenant=
, in
which Adam stood as a federal head, to all his posterity; and which covenan=
t he
broke, and involved himself and his in misery and ruin. Besides this, there was the law of
nature, inscribed on his heart by his Maker, as the rule of his obedience to
him; and by which he knew much of God, and of the nature of moral good and
evil; and which; though much obliterated by the fall, some remains of it ar=
e to
be discerned in Adam’s posterity; and even in the Gentiles, Ro 1:19,20
2:14,15 and which is reinscribed in the hearts of God’s people in
regeneration, according to the tenor of the covenant of grace, Jer 31:33.
Now the law of Moses, for matter a=
nd
substance, is the same with the law of nature, though differing in the form=
of
administration; and this was renewed in the times of Moses, that it might be
confirmed, and that it might not be forgotten, and be wholly lost out of the
minds of men; of which there was great danger, through the great prevalence=
of
corruption in the world: and it was written, that it might remain,
“litera scripta manet”; and it was written on tables of stone, =
that
it might be the more durable; the apostle says, “it was added because=
of
transgressions,” to forbid them, restrain them, and punish for them; =
and
it “entered that the offence might abound,” the sin of Adam; th=
at
the heinousness of it might appear, and the justness of its imputation to a=
ll
his posterity might be manifest; as well as all other offences might be see=
n by
it to be exceeding sinful, and righteously punishable: see Ga 3:19 Ro 5:20 =
Ro
7:13. It was not delivered as=
a
pure covenant of works, though the self-righteous Jews turned it into one, =
and
sought for life and righteousness by it: and so it gendered to bondage, and
became a killing letter; nor a pure covenant of grace, though it was given =
as a
distinguishing favour to the people of Israel, De 4:6,8 Ps 147:19,20 Ro 9:4=
and
much mercy and kindness are expressed in it; and it is prefaced with a
declaration of the Lord being the God of Israel, who had, of his great
goodness, brought them out of the land of Egypt, Ex 20:2,6,12. But it was a part and branch of the
typical covenant, under which the covenant of grace was administered under =
the
former dispensation; and of what it was typical, has been observed before; =
and
a principal end of its being renewed was, that Christ, who was to come of t=
he
Jews, might appear to be made under the law, as the surety of his people, t=
he
righteousness of which he was to fulfil, and, indeed, all righteousness; be=
ing
the end of the law, the scope at which it aimed, as well as the fulfiller of
it.
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
3b4. Salvation, spiritual and eternal, = in general, is the great blessing of the covenant of grace, 2Sa 23:5 and this = the prophets enquired after, and diligently searched into and spoke of; of the author of it, declaring it was not in hills and mountains, nor to be expect= ed from thence, but in the Lord God only; they affirm that Christ was appointe= d as God’s salvation to the ends of the earth; that he would come and save, and as having salvation; they represent him as mighty to save, yea as if salvation was then already wrought out by him, Jer 3:23 Isa 49:6 35:4 63:1,5 Zec 9:9. They speak of the na= ture of it as an everlasting salvation, and describe the persons interested in i= t as the Israel of God, both Jews and Gentiles; even such who are at the ends of= the earth, and who are encouraged to look to Christ for salvation, Isa 45:17,22= and they speak of the time when it should be wrought out, Da 9:24 1Pe 1:10,11.<= span style=3D'mso-spacerun:yes'>
According to prophecy, the Levitic= al priesthood, with which so many rites and ceremonies were connected, and upon which sacrifices were established, and in the exercise of which they were performed, was to be changed; the Messiah was to come, an High Priest of another order of priesthood than that of Aaron; “Thou art a priest for ever after the order of Melchizedek,” Ps 110:4 which are the words of= God the Father to Christ, and from whence the apostle argues the imperfection of the Levitical priesthood, and the change of it; and also of necessity the change of the whole law, on which it was founded, Heb 7:11,12 7:15-17.
The ark was something very remarka= ble in the former dispensation; in it was the Decalogue, and on the side of it = the whole body of the Jewish laws; it was a token, and indeed the place of the divine presence, and a type of Christ, a symbol of the covenant; and theref= ore called the ark of the covenant, and included the whole of the ceremonial la= w; and is put for the whole service and worship of that dispensation. Now of this it is foretold, that t= here would be a time when it should be no more, and should not be so much as tho= ught of any more, Jer 3:16.
The ecclesiastical, as well as civ= il state of the Jews, was to be shaken and removed; the one is signified by the shaking of the heaven, as the other by the shaking of the earth, in Hag 2:6 which the apostle explains of “the removing of things shaken, that th= ose things which cannot be shaken may remain,” Heb 12:26,27 even of the immovable kingdom after spoken of; the second administration of the covenan= t of grace, which is to remain, and the ordinances of it, until the second comin= g of Christ; whereas the ordinances of divine service under the first covenant w= ere so shaken as to be removed; and which were made to be removed, as they have been, according to the above prediction.&n= bsp;
Prophecy was another considerable = way and means by which the covenant of grace was administered, throughout the w= hole Old Testament dispensation; and it was foretold that this should be sealed = up, finished, and cease; for one part of the Messiah’s work, when come, w= as to seal up the “vision and prophecy,” Da 9:24 all the visions a= nd prophecies of the Old Testament were to have, and had their accomplishment = in Christ; were to be sealed up and fulfilled in him, the sum and substance of them; or to “seal up the vision and prophet”; the prophets were= to be till John, the forerunner of Christ, and no longer: after Christ, the gr= eat Prophet to be raised up, like unto Moses, there was to be no other, he only= is to be heard; whatever scheme of things, either as to doctrine or worship, is set up, through pretended vision and prophecy, is to be disregarded; nor has any prophet risen up since prophecy, as foretold, was at an end. From all this now it might be expe= cted, that the first and old administration of the covenant would in time cease.<= span style=3D'mso-spacerun:yes'>
Of the Law of God
3b. Secondly, The epithets of this law= , or the properties of it, may be next considered; such as the scriptures expres= sly give to it; and which will lead into the nature and quality of it. As,
3b1. That it is perfect. “The law of the Lord is perfect,” Ps 19:7 which is true of the moral law, by which men come to know “what is that good, and acceptable, and perfect will of God,R= 21; Ro 12:2 what it is his will should be done, and what not be done; it takes = in the whole duty of men, both to God and man; for to fear God, and keep his commandments, is the whole duty of man; it includes love to God, and love to our neighbour; and which are comprehensive of every duty to both: it is very large and capacious; it is the commandment which is exceeding broad; it is = so complete and perfect, that as nothing is to be detracted from it, so nothin= g is to be added to it, nor can be added to it, to make it more perfect: the pap= ists talk of counsels, exhortations, &c.&nb= sp; as additions; but these belong either to law or gospel. And the Socinians say, that Christ= came to make the law more perfect; which they infer from some passages in Mt 5:1= -48 where Christ observes, that it had been said by some of the ancients of old, thus and thus; but he said, so and so; which is not to be understood of any= new laws made by him, but as giving the true sense of the old laws, and vindica= ting them from the false glosses and interpretations of the Scribes and Pharisee= s: and when the apostle John speaks of a new commandment, he means the old commandment to love one another, as he himself explains it, 1Jo 2:7,8 and w= hich he calls new, because enforced by a new instance and example of Christ̵= 7;s love in dying for his people, and by new motives and arguments taken from t= he same.---
3b2. It is spiritual; We know that the = law is spiritual, says the apostle, Ro 7:14 which is to be understood of the moral law; for as for the ceremonial law, that is called, “The law of a car= nal commandment”; and is said to stand in “carnal ordinances,” Heb 7:16 9:10 which only reached the flesh, and the sanctifying of that: but the moral law is so spiritual in its nature and requirements, that so holy = and spiritual a man as the apostle Paul when he compared himself with it, and viewed himself in the glass of it, thought himself “carnal, and sold under sin”. The law rea= ches to the thoughts and intents of the heart, and the affections of the mind, a= nd forbids and checks all irregular and inordinate motions in it, and the lust= s of it. Thus, for instance, the s= ixth command not only forbids actual murder, but all undue heat, passion, anger, wrath, malice, resentment and revenge, conceived in the mind, and expressed= by words. So the seventh command= not only prohibits the outward acts of uncleanness, as fornication, adultery, &c. but all unclean thoug= hts, impure desires, and unchaste affections, as well as looks and words. The law directs, not only to an ex= ternal worship of God, but to an internal, spiritual one; as to love the Lord, to = fear him, and put trust and confidence in him, suitable to his nature as a Spiri= t; it requires of a man to serve it with his own mind and spirit, with his who= le heart, as the apostle did, Ro 7:25 and the assistance of the Spirit of God = is necessary to the observance of it; and God in covenant has promised his peo= ple, that he “will put his Spirit within them, and cause them to walk in h= is statutes,” and “keep his judgments, and do them,” Eze 36:= 27.
3b3. The law is “holy”; so = it is said to be, Ro 7:12 and the commandment holy; it comes from an holy God, fr= om whom nothing unholy can proceed; for holiness is his nature, and he is holy= in all his works; and the law is a transcript of his holy will; the matter of = it, or what it requires, is holy; even sanctification of heart and life; and it directs to live holily, soberly, righteously, and godly, in this evil world.
3b4. It is also “just,” as = well as holy and good, Ro 7:12. Th= ere are no laws so righteous as the laws of God; the judgments of the Lord are = true and righteous altogether, De 4:8 Ps 19:9.&= nbsp; It is impartial unto all, and requires the same of one as of another, and renders to every man according to his works; it is just in condemning wicked men for sin, and in justifying those that have a righteousness answerable to its demands; for God is just, according to his law, while he = is the justifier of those that believe in Jesus.
3b5. The law is good; the author of it = is good only, essentially, originally good; from whom every good and perfect g= ift comes, and nothing that is evil and bad.&n= bsp; The law is materially good, it is morally good; as God by the light = of nature, so much more by the law of Moses, does he show to men that which is good; in it he sets before them the good they are to do; and the evil they = are to avoid: it is pleasantly good; not to an unregenerate man, whose carnal m= ind is enmity to all that is good, and so to the law of God; but to a regenerate man, who, as the apostle, delights in the law of God after the inner man, a= nd loves it, as David did, and meditates on it, as every good man does, Ro 7:2= 2 Ps 119:97 1:2. And it is also profitably good; not to God, for when men have done all they can, they are, with respect to God, unprofitable servants, Lu 17:10 but to men, their fell= ow creatures, and fellow Christians, to whom they are serviceable, by their go= od works, Tit 3:8 and also to themselves; for though not “for,” yet “in” keeping the commands there is great reward, as peace of conscience, Ps 19:11 119:165. The law is good, “if a man use it lawfully,” 1Ti 1:8. There is a lawful and an unlawful = use of the law; it is used unlawfully when men seek to obtain life and righteousne= ss by it; for the law cannot give life, nor is righteousness by it; nor can th= en be justified by the works of it, in the sight of God; for no man can perfec= tly keep it; there is not a just man that does good and sins not: but it is lawfully used when obeyed in faith, from a principle of love, with a view to the glory of God, without any selfish and sinister ends. Which leads me to consider more particularly,
3c. Thirdly, The uses of the law both = to sinners and saints.
3c1. To sinners.
3c1a. To convince of sin. Sin is a transgression of the law,=
by
which it is known that it is sin, being forbidden by the law; “By the=
law
is the knowledge of sin”; not only of gross actual sins; but of the
inward lusts of the mind; “I had not known lust,” says the apos=
tle,
“except the law had said, Thou shall not covet,” Ro 3:20 7:7.
3c1b. To restrain from sin; of this use = are the laws of men; hence civil magistrates are terrors to evildoers: so the l= aw, by its menaces, deters men from sin, when they are not truly convinced of t= he evil of it, nor humbled for it; though by such restraints, it does but rise= and swell, and rage the more within, like a flood of water stopped in its course.
3b1c. To condemn and punish for sin; for sinners it is made, and against them it lies, to their condemnation, unless justified in Christ, 1Ti 1:9,10. It accuses of sin, charges with it; brings evidence of it; stops the sinner= 217;s mouth from pleading in his own cause; pronounces guilty before God; and cur= ses and condemns: it is the ministration of condemnation and death; and its sentence takes place where the righteousness of Christ is not imputed.
3c2. It is of use to saints and true believers in Christ.
3c2a. To point out the will of God unto = them; what is to be done by them, and what to be avoided; to inform them of, and = urge them to their duty, both towards God and man; for in that the whole of it l= ies.
3c2b. To be a rule of life and conversat= ion to them; not a rule to obtain life by; but to live according to; to guide their feet, to direct their steps, and preserve them from going into bye and croo= ked paths. The wise man says, “The commandment is a lamp, and the law is light,” Pr 6:23. And the wise man’s father sa= ys, “Thy word is a lamp unto my feet, and a light unto my path,” Ps 119:105.
3c2c. It is as a glass, in which a belie= ver, by the light of the Spirit of God, may see his own face, what manner of man= he is; how deformed, how carnal and corrupt, when compared with this law; and = how far short of perfection he is in himself; “I have seen an end of all perfection,” says David; “Thy commandment is exceeding broad”; to which the imperfect works of men are not commensurate; hen= ce good men are sensible that their own righteousness is insufficient to justi= fy them before God, it being but as rags, and those filthy ones. Hence,
3c2d. They are led to prize and value the righteousness of Christ, since that is perfectly agreeable to the holy and righteous law of God; yea, by it the law is magnified and made honourable; wherefore they desire to be found in Christ, not having on their own righteousness, but his; who is the end of the law for righteousness, to eve= ryone that believes. Now,
3d. Fourthly, The law of God continues=
under
the present dispensation for the said uses; Christ came not to destroy it, =
and
loosen mens obligations to it; but to fulfil it: nor is the law made null a=
nd void
by faith; by the doctrine of justification by faith in the righteousness of
Christ; so far from it, that it is established by it {1}: there is a sense =
in
which the law is “done away,” and saints are
“delivered” from it; “that being dead wherein they were
held,” as in a prison; and they “become dead to it by the body =
of
Christ,” by his obedience and sufferings in it, 2Co 3:11 Ro 7:4,6.
3d1. It does not continue as a covenant= of works; and, indeed, it was not delivered to the children of Israel as such strictly and properly sneaking, only in a typical sense; though the Jews tu= rned it to such a purpose, and sought righteousness and life by it: but God never made a covenant of works with men since the fall, in order to their obtaini= ng life and salvation by it; for it never was in the power of man since to per= form the conditions of such a covenant; however, it is certain, believers are not under the law as a covenant of works; but under grace as a covenant of grace.
3d2. Nor does it continue as to the for= m of administration of it by Moses; it is now no longer in his hands, nor to be considered as such; the whole Mosaic economy is broke to pieces, and at an = end, which was prefigured by Moses casting the two tables of stone out of his ha= nds, and breaking them, when he came down from the mount: the law, especially as= it lies in the Decalogue; and as to the form of the administration of that by Moses, was peculiar to the Jews; as appears by the preface to it, which can agree with none but them; by the time of worship prescribed them in the fou= rth command, which was temporary and typical; and by the promise of long life in the land of Canaan, annexed to the fifth command.
3d3. It continues not as a terrifying l= aw to believers, who are not come to mount Sinai, and are not under that stormy a= nd terrible dispensation; but they are come to mount Sion, and to all the privileges of a gospel church state: nor are they brought into bondage by i= ts rigorous exactions; on a strict compliance to which, or perfect obedience thereunto, their peace and comfort do not depend: nor are they awed and urg= ed by its menaces and curses, to an observance of it; but are constrained, by = the love of God and Christ, to run with cheerfulness the way of its commandment= s; they are made willing to serve it with their mind and spirit, through the p= ower and efficacy of divine grace upon them; and they do serve it, not in the oldness of the letter but in the newness of the spirit; or, as they are ren= ewed by the free Spirit of God.
3d4. Nor is it a cursing and condemning=
law
to the saints. As sinners and
transgressors of it, they are subject to its curses; but Christ has redeemed
them from the curse of the law, being made a curse for them; and so there i=
s no
more curse to them here or hereafter; they are out of the reach of its curs=
es,
and of condemnation by it; there is none to them that are in Christ: Who sh=
all
condemn? it is Christ that di=
ed;
and who by dying has bore their sentence of condemnation, and freed them fr=
om
it; and having passed from death to life, they shall never enter into
condemnation, Ga
3d5. Yet it continues as a rule of walk= and conversation to them, as before observed; and is to be regarded by them as = in the hands of Christ {2}; by whom it is held forth as King and Lawgiver, in = his church; and who, and not Moses, is to be heard, and his voice hearkened to,= as the Son and Master, in his own house. Believers, though freed from the law, in the sense before declared, = yet are “not without law to God, but under the law to Christ,” and obliged to regard it; and the rather, as it was in his heart, and he was ma= de under it, and has fulfilled it; and therefore may be viewed and served with pleasure, 1Co 9:21.
Chapter 7:
Of the Gospel
There was Gospel in the former dispensation, though called the legal dispensation; it was preached to Adam= , to Abraham, and by Isaiah, and other prophets, as has been observed. Yet there is a clearer revelation = and ministration of it under the present dispensation; as the law was by the ministration of Moses; “Grace and truth,” the word of grace and truth, the gospel, “came by Jesus Christ,” in a clearer and ful= ler manner than it had been made known before, Joh 1:17. Concerning which the following thi= ngs may be noted.
1. First, The name and signification =
of
it. The Greek word euangelion=
, used
for it throughout the New Testament, signifies, a good message, good news, =
glad
tidings; such the gospel is; a message of good news from God, from heaven, =
the
far country, to sinners here on earth: such was the gospel Christ was anoin=
ted
to preach, and did preach, even good tidings, Lu 4:18 compared with Isa 61:1
and which his ministers bring, whose feet are beautiful upon the mountains,=
Isa
52:7 Ac 13:32,33. The Hebrew =
word
used for the gospel, and the preaching of it, signifies good tidings also; =
and
it is observed by some, to have the signification of “flesh” in=
it,
which has led them to think of the incarnation of Christ; which is,
undoubtedly, good news to the children of men; and a considerable branch of=
the
gospel of Christ; what has given Isaiah the character of an evangelic proph=
et
is, because he so clearly spoke of the incarnation of Christ, as well as of=
his
sufferings and death, as if then present in his time: “To us a Child =
is
born, to us a Son is given,” Isa 9:6 7:14. And when the angel proclaimed the =
birth
of Christ to the shepherds, he is said, “to bring good tidings of gre=
at
joy to all people,” Lu
Now this word is variously used;
sometimes it is put for the history of Christ’s birth, life, and acti=
ons;
such are the Gospels according to Matthew, Mark, Luke, and John. Mark begins his history thus; R=
20;The
beginning of the Gospel of Jesus Christ the Son of God,” Mr 1:1. And Luke calls his Gospel; “=
The
former treatise” he had made, “of all that Jesus began, both to=
do
and teach,” Ac 1:1. And=
hence
these four writers are commonly called evangelists; though this title is
sometimes given to others, as distinct from apostles, Eph 4:11 and even to =
ordinary
ministers of the word, when they do the work of an evangelist, or preach the
gospel faithfully, and make full proof of their ministry, 2Ti 4:5. Sometimes the gospel is to be take=
n in a
large sense, as including the word and ordinances, Mt 28:19,20 Mr
16:15,16. And sometimes stric=
tly,
for the doctrine of peace, pardon, righteousness, and salvation by Christ;
hence gospel ministers, who bring good tidings of good, are said to publish
peace, and to publish salvation, Isa 52:7 the sum of which is expressed by =
the
apostle, when he says, “This is a faithful saying,” &c. 1Ti
1a. The gospel is called, the gospel of salvation, the word of salvation, and salvation itself, Eph 1:13 Ac 13:26 2= 8:28 because it gives an account of Christ, the author of salvation; of his appointment to it; of his mission, and coming into the world, to effect it;= and of his actual performance of it; of his being the able, willing, and only Saviour; and of the salvation itself, as great and glorious, perfect and co= mplete, spiritual and everlasting; and because it describes also the persons that s= hare in it, sinners, sensible sinners, and who believe in Christ; and who, accor= ding to the declaration of it, shall certainly be saved, Mr 16:16 Ac 16:30,31 and because it is, not only the means of revealing, but of applying salvation; = for it is to them that believe “the power of God unto salvation,” Ro 1:16.
1b. It is called, “The gospel of= the grace of God,” Ac 20:24 because the various doctrines of it are doctr= ines of grace, or which exhibit blessings as flowing from the grace of God; as election, redemption, pardon, justification, adoption, and eternal life; and particularly, that salvation, from first to last, is all of grace, and not = of works, Eph 2:8.
1c. It is called, “The gospel of peace,” the word of reconciliation, the word preaching peace by Chris= t, Eph 6:15 2Co 5:19 Ac 10:36 because it relates the steps taken in, council a= nd covenant; to form the scheme of man’s peace with God; to lay the foun= dation of it; and to bring it about; hence called the council of peace, and the covenant of peace, Zec 6:13 Isa 54:10.&nbs= p; And also relates the actual making of it; by whom, and by what means= ; by Christ, who is our peace; by the chastisement of our peace being laid on hi= m; by the shedding of his blood on the cross; and by his suffering of death, E= ph 2:14 Isa 53:5 Col 1:20 Ro 5:10.
1d. It is called, “The gospel of= the kingdom,” Mt 4:23 because it treats both of the kingdom of grace here, showing wherein it lies; and of the kingdom of glory hereafter, pointing out the proper meetness for it, regeneration by the Spirit of God; and the right and title to it, the righteousness of the Son of God; and that itself, as t= he Father’s free gift to his people, flowing from his good will and pleasure, Joh 3:5 Mt 5:20 Lu 12:32.
2. Secondly, The author and origin of= the gospel.---
2a. It is not of man, a device and inv= ention of men; a system of things schemed and formed by the art and wit of men; sa= ys the apostle, “I neither received it of men, nor was I taught it”= ;; that is, by men, as human arts and sciences are, Ga 1:11,12. It is not discoverable by the ligh= t of nature and reason; the law, and the things of it, may be known thereby, as = what is morally good and evil, as were by the Gentiles, Ro 2:14,15 but not the things of the gospel; they are what eye has not seen, nor ear heard, nor ha= s it entered into the heart of man to conceive of; as for instance, that fundame= ntal doctrine of the gospel, that Jesus Christ is the Son of the living God, believed and confessed by Peter, was declared by our Lord to be what “flesh and blood had not revealed” to him, but his “Fathe= r in heaven,” Mt 16:16,17. H= ence the gospel is frequently called, a mystery; the wisdom of God in a mystery;= the hidden wisdom; and the doctrines of it, the mysteries of the kingdom; which= are only known by those to whom it is given by the Spirit and grace of God to k= now them, Mt 13:11 and when they are externally revealed, and men have got some little notion and idea of them, they are disapproved of by them; for natural men receive not with approbation, and a good liking, the things of the Spir= it of God, the doctrines of the gospel, which he searches and reveals; for they are foolishness, insipid things to them; for which they have no taste; as t= he doctrine of a crucified Christ, and salvation alone by him, 1Co 2:14 1:18,23.
2b. The gospel is from heaven; it is g=
ood
news from a far country, which far country is heaven: the gospel is, with t=
he
Holy Ghost, sent down from heaven; and Christ that spoke it, is He that
speaketh from heaven: the question put concerning the baptism of John;
“Whence was it? from he=
aven,
or of men?” may be put
concerning the gospel, and answered as that; that it is from heaven, and no=
t of
men, 1Pe
3. Thirdly, The effects of the gospel= when attended with the power and Spirit of God.=
3a. The regeneration of men, who are s=
aid to
be born again by the word of God, and to be begotten again with the word of
truth, 1Pe
3b. As in regeneration souls are quick= ened by the Spirit and grace of God, this is ascribed to the gospel as an instrument, hence it is called the Spirit which giveth life, and said to be= the savour of life unto life, 2Co 2:16 3:6.&nb= sp;
3c. The gospel is frequently spoken of= as a light, a great light, a glorious light; and so is in the hands of the Spiri= t a means of enlightening the dark minds of men into the mysteries of grace, and the method of salvation; “the entrance of thy word giveth light, it giveth understanding unto the simple,” Ps 119:130. The Spirit of God gives the gospel= an entrance into the heart, being opened by him to attend unto it; and when it= has an entrance, it gives light into a man’s self, his state and conditio= n, and into the way of life by Christ; it is a glass in which the glory of Chr= ist, and of the riches of his grace, may be seen.
3d. By it faith in Christ comes, and is ingenerated in the heart by the Spirit of God attending it; hence among oth= er reasons, it is called “the word of faith”; and ministers, by preaching it, are instruments of confirming and increasing faith, and of perfecting what is lacking in it, Ro 10:8,17 1Th 3:10.
3e. When faith is wrought in the soul,= the righteousness of Christ is revealed unto it in the gospel; and not at first believing only but at after times; for it is revealed therein “from f= aith to faith,” from one degree of it to another, giving thereby clearer v= iews of it, and of interest in it, Ro 1:17 hence it is called the word of righteousness, and the ministration of righteousness, Heb 5:13 2Co 3:9.
3f. It affords spiritual food, and is =
the
means of feeding and nourishing souls unto everlasting life; it contains wo=
rds
of faith and good doctrine, even the wholesome words of our Lord Jesus; it =
has
in it milk for babes, and meat for strong men; and when it is found by fait=
h,
it is eaten by it with pleasure, and fills with spiritual joy, 1Ti 4:6 6:3 =
Heb
5:13. 14 Jer
3g. Is another effect of it in gracious souls, it yields much spiritual peace, joy, and comfort; the doctrines of it are calculated for such a purpose; it is good news and glad tidings of good things; as of peace, pardon, righteousness, and salvation by Christ, which, when applied, cannot fail of producing spiritual joy in sensible sinners; w= hen Philip preached Christ and his gospel in Samaria, there was great joy in th= at city, Ac 8:5,8 all this must be understood of the gospel, not as producing these effects of itself, but as it comes, not in word only, but with the po= wer and in the demonstration of the Spirit; when it is sent forth out of Zion as the rod of God’s strength, and it becomes the power of God unto salvation, 1Th 1:5,8 Ps 110:2 Ro 1:16.&nbs= p;
4. Fourthly, The properties of the gospel.
4a. It is but one, there is not anothe= r, as the apostle says, Ga 1:6,7 the same gospel which was in the beginning, and = will be to the end of the world, the same under. the Old Testament as under the New= ; the subject of it, Christ and salvation by him; the doctrines of it, of justification, remission of sins, &c.&= nbsp; the same, only now more clearly revealed; then it was in types and figures, now more plainly set forth, and more clearly and fully expressed; = the same was preached by Christ and his apostles, and by all faithful ministers since, and will be to the end of time; for it is true of the gospel what is said of Christ, it is “the same yesterday, today, and for ever,” Heb 13:8.
4b. It is called, from the objects of = it, the gospel of the circumcision, and the gospel of the uncircumcision, Ga 2:7 not that the gospel of the one is different from that of the other; it is the s= ame gospel, only dispensed to different persons, the circumcised Jews and the uncircumcised Gentiles; it was first ordered to be preached to the Jews, an= d to them only, in Christ’s lifetime; after his death and resurrection he enlarged the commission of his disciples, and sent them forth to preach the gospel to every creature, both Jews and Gentiles; yet the special revelation and application of it are made only to some; to some it is the savour of li= fe unto life, to others the savour of death unto death; there are some to whom= God would make it known; it was his determinate pleasure to make known the rich= es of the glory of the mystery of it; to others it is hid, even to the wise and prudent, while it is revealed unto babes; of which no other reason can be given, but the sovereign will and pleasure of God, 2Co 2:16 4:3 Col 1:27 Mt 11:25,26.
4c. It is a glorious gospel: so it is called, 2Co 4:4 1Ti 1:11 it has a glory in it exceeding that of the law, and the dispensation of it, 2Co 3:11 for the clearness, fulness, and suitablene= ss of its doctrines to the state and condition of men; and in which the glory = of the person of Christ as the Son of God, and of his officers as mediator, an= d of the blessings of grace that come by him, is held forth in great splendour a= nd brightness.
4d. It is an everlasting gospel, which= is the epithet given it, Re 14:6 it was ordained in the council and covenant of God before the world was, of which it is a transcript, and so was from everlasting, 1Co 2:7 and “the word of the Lord endureth for ever, and this is the word which by the gospel is preached,” 1Pe 1:25 and which will continue until all the elect of God are gathered in, maugre all the cr= aft and cunning, force and power of earth and hell.
5. Fifthly, I shall close this chapte= r with a brief answer to some queries relating to faith, repentance, and good work= s; as, to what they belong, whether to law or gospel.
5a. Whether faith is a duty of the mor= al law, or is to be referred to the gospel?&n= bsp; to which it may be answered, that as the law is not of faith, so fai= th is not of the law. There is a= faith indeed which the law requires and obliges to, namely, faith and trust in Go= d, as the God of nature and providence; for as both the law of nature, and the= law of Moses, show there is a God, and who is to be worshipped; they both requi= re a belief of him, and trust and confidence in him; which is one part of the worship of him enjoined therein: moreover the law obliges men to give credi= t to any revelation of the mind and will of God he has made, or should think fit= to make unto them at any time; but as for special faith in Christ as a Saviour= , or believing in him to the saving of the soul; this the law knows nothing of, = nor does it make it known; this kind of faith neither comes by the ministration= of it, nor does it direct to Christ the object of it, nor give any encourageme= nt to believe in him on the above account; but it is a blessing of the covenant of grace, which flows from electing love, is a gift of God’s free grace,= the operation of the Spirit of God, comes by the hearing of faith, or the word = of faith, as a means, that is, the gospel; for which reason, among others, the gospel is so called; and it is that which points out Christ, the object of faith; and directs and encourages sensible sinners under a divine influence= to exercise it on him; its language is, “believe on the Lord Jesus Chris= t, and thou shalt be saved,” Ac 16:31.&= nbsp;
5b. Whether repentance is a doctrine o=
f the
law or of the gospel? the ans=
wer to
which is, that such who sin ought to repent of sin; this God has commanded,=
the
law of nature teaches; and so far as this is to be considered as a duty
incumbent on men, it belongs to the law, as all duty does; but then the law
makes no account of repentance for sin; nor does it admit of it as a
satisfaction for it; nor gives any encouragement to expect that God will re=
ceive
repenting sinners into his grace and favour upon it; this is what the gospel
does, and not the law; the law says not, repent and live, but do and live.<=
span
style=3D'mso-spacerun:yes'> Moreover, there is what may be cal=
led a
legal repentance and contrition; for by the law is the knowledge of sin,
without which there can be no repentance; and it works a sense of wrath in =
the
sinners conscience, and a fearful looking for of judgment and fiery indigna=
tion
from an incensed God; but if it stop here, it will prove no other than a
worldly sorrow, which worketh death.
The Spirit of God may make use of this, and go on and produce spirit=
ual
repentance, such a repentance as is unto life, even life eternal; and unto
salvation, which needeth not to be repented of: but such a repentance is not
the work of the law; for life and salvation come not by any work of the law;
but true repentance, which has salvation annexed to it, is, as faith, a
blessing of the covenant of grace; a grant from God, a gift of Christ as a
Saviour, and with it remission of sins; a grace produced in the soul by the
Spirit of Christ, by means of the gospel, which only encourages to the exer=
cise
of it; see Ac 5:31 11:18 2Co 7:10 Ga 3:2.&=
nbsp;
And so is a doctrine of the gospel, and not of the law, as appears f=
rom
the ministry of John the Baptist, the forerunner of Christ, who exhorted and
encouraged to repentance from gospel motives; and preached the baptism of
repentance for the remission of sins, Mt 3:2 Mr 1:4. But what has the law to do either =
with
baptism or the remission of sins?
His ministry was evangelical, and ran in the same strain with the
apostles, as appears from their answer to a question put to them; “Men
and brethren, what shall we do?”&nbs=
p;
A serious question, put upon thought and reflection by persons upon =
the
bottom of a covenant of works {1}, as the Jews rally were; and especially u=
nder
a sense of guilt, as those were, desirous to know what must be done by them,
that they “might be saved”; as it may be supplied from the
jailor’s words, when in the same case; or whereby they might make
atonement for, and obtain the pardon of so great a sin, of which they were
guilty {2}: to which a proper answer is returned, putting them off of legal
works for such purposes, and directing them to evangelical ones; “Rep=
ent
and be baptized, everyone of you, for the remission of sins,” Ac
2:37,38. And this is also cle=
ar
from the story of Christ himself; who came, not to call the righteous, but
sinners, to repentance; which was not a legal, but evangelical repentance.<=
span
style=3D'mso-spacerun:yes'> He began his ministry thus;
“Repent, and believe the gospel,” see Mt
5c. Whether good works belong to the g=
ospel,
or to the law? or rather, whe=
ther
there are any works that belong to the gospel distinct from the law? to which it may be replied, That t=
he
gospel, taken in a large sense, as has been observed in the beginning of th=
is
chapter, includes both the doctrines and ordinances of the gospel; and the =
one,
as well as the other, are taught, and directed to be observed; yea, all good
works, which the law requires, are moved and urged unto in the ministry of =
the
gospel, upon gospel principles and motives: the gospel of the grace of God,
which brings the good tidings of salvation, instructs and urges men to do g=
ood
works, and to avoid sin, Tit 2:11,12 3:8.&=
nbsp;
But the gospel, strictly taken, is a pure declaration of grace, a me=
re
promise of salvation by Christ. All
duty and good works belong to the law; promise and grace belong to the gosp=
el;
the works of the law, and the grace of the gospel, are always opposed to ea=
ch
other, Ro
NOTE: Please use your [back] but=
ton to
return to the Pastor’s Page.