FROM THE CREATION UNTIL HIS FIRST
COMING.
THE SECOND BOOK.
CHAP. 1:
SECT. 1. Of CHRIST promised by Degrees.

            IN this period we shall first lay down the object; and then direct Thou how to look upon it. The object is JESUS, carrying on the work of man's salvation in that dark time before his coming in the flesh. No sooner was the world made, and the things therein, but man was created. And now it was that GOD’s eternal purpose was to come into execution. Indeed at the first there was no need of CHRIST; for man was made in holiness, in the image of GOD, and to bear rule over the rest of the visible crea­tures. This his state, however, was but of short dura­tion; for it was not long before Adam by his sin deprived himself, and all his posterity, of the image of God. All mankind were in his loins, so by the appointment of GOD all mankind partake' with him in the guilt of his sins.

In this sad hour of temptation GOD stepped in. He would not leave man without hope. He tells the devil, who begun this mischief, 11 1 will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and Thou shall bruise his heel. "

            At the very instant, when GOD was pronouncing judgment upon the several delinquents, nay, before judgment was pronounced on the persons tempted, JESUS is hinted, the covenant of grace is proclaimed. Oh! the infinite riches of the mercy of GOD in CHRIST! But Thou will say, How comes JESUS in? How carried he on the great work of our salvation in this dark time?

            I answer, 1. By assuming the shape of man, and so discharging some special offices. We read often of CHRIST's apparition before his incarnation, and then espe­cially when he had to do with man's eternal happiness. After man had sinned, CHRIST appeared to Adam, then to Abraham, then to Isaac, then to Jacob, then to Moses. First, he appeared to Adam in the garden: "And they heard the voice of the Lord GOD walking in the garden in the cool of the day." GOD, as he is GOD, has neither voice to speak, nor feet to walk, but assuming the form of a man he exercised both; and so he was the first that pub­lished that first promise to the world, "It shall bruise thy head." 2. He appeared to Abraham " in the plain of Mamre," where the Lord talked with Abraham.; and Abraham calls him 11 the Judge of all the earth," which can be ascribed to none but CHRIST, the Judge of quick and dead. 3. He appeared to Isaac, Gen..xxvi. 2; and to Jacob, Gen. xxxii. 24,.-3O.; and to Moses, Exod. 20: 1, 2, 3,; and to many others: and these apparitions. of CHRIST were as preludes to his incarnation.

            2. CHRIST carried on the great work of our salvation in that dark time, not by himself exhibited, (as when he was incarnate,) but only promised. The great King would first have his harbingers to lead the way, before he would come in person. To this purpose we read, that as CHRIST, so the covenant of grace, (which applies CHRIST to us,) was first promised, and then promulgated. The covenant of promise was that covenant which God. made with Adam, Abraham, °%loses, and David, and all Israel, in JESUS CHRIST; to be incarnate, crucified, and to'.. rise from the dead;. and- it was meet that. the promise, should go before the gospel, and be fulfilled in the gospel, that so great a good might earnestly be desired before it was bestowed... In a time of darkness men desire light.

            As the morning watch watcheth and longeth for the morning, so the obscure revelation of CHRIST in a promise raised the hearts of the patriarchs to an earnest desire of CHRIST's coming in the flesh. But in this obscurity we may observe some degrees. Before the law given by Moses the promise was more obscure; the law being given, even to the time of the prophets, the promise was a little more clear. In the time of the prophets, even to John the Baptist, it was clearer yet; as the coming of the Messiahs did approach' nearer and nearer, so was the promise clearer and clearer still. Just as the approach of the sun is nearer or further off, so the light that pre­cedes its rising is greater or less.’In like manner was the revelation that went before CHRIST more dim or clear, as the rising of the Sun of Righteousness was more remote, or more nigh at hand. My present business* is to set forth JESUS in the covenant of grace as promised; and because the promise receives distinction of degrees. ac­cording to the several manifestations of it to the dark world, we will consider it as it was discovered, 1. From Adam till Abraham. 2. From Abraham till Moses. 3. From Moses till David. 4. From David till the Babylonish cap­tivity. 5. From the captivity till CHRIST. In each of these periods will appear further and further manifesta­tions of GOD’s mercy in CHRIST; of our JESUS carrying on the great work of man's’ salvation in that dark time.

SECT. 2:

Of the Covenant of Promise as intimated to Adam.

            The covenant of grace is a compact made between GOD and man, touching reconciliation and life eternal by CHRIST. This gracious covenant was, immediately after the fall, expressed in these words, 111 will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and Thou shall bruise his heel." This promise contains good news of the over­throw of SATAN's kingdom, and of man's deliverance by the death of CHRIST.

            For the sense of the words we shall open these terms; 1. Who is the serpent? 2. Who is the woman? 3. What is the seed of the serpent? 4. What is the Seed of the woman? 5. What is that hu, [in our Bible translated it?] 6. What is the serpent's head, and the bruising of it? 7. What is the heel of the Seed of the woman, and the bruising of it? 8. Amongst whom was the enmity, or rather enmities? (for in the text we find many,) "I will put enmity between thee and the woman, and between thy seed and her seed."

            1. Who is the serpent? It was both SATAN and the serpent; the serpent possessed of the devil. SATAN could not provoke our first parents to sin by any inward temp­tation, nor could he enter into their bodies or minds; and therefore he presumed to take a beast of the earth, and by disposing of his tongue he speaks within him. Such was GOD’s love to man, that he condemns both the author and instrument of that evil, as one that in anger breaks the sword wherewith his son or his friend was wounded. The serpent is punished according to the letter of the text, and SATAN in the spiritual meaning.

            2. The woman, wheresoever mentioned in this text, is Eve, and none but Eve; she it was whom the tempter had seduced, and in just judgment for her familiarity with the tempter, GOD meets with her, saying to the serpent, " I will put enmity between thee and the woman."

            3. The seed of the serpent is taken collectively, for all the families of devils, for the devil and his angels (as CHRIST calls them,) and for all the sons of the devil, 1: e. for all reprobate men, whose father and prince is the devil; as CHRIST told the Jews, "Ye are of Your father the devil, and "the lusts’of Your father ye will, do.", And, as John tells us, “He that commits sin is of the devil. In this the children of GOD are manifest, and the children of the devil."

            4. The seed of the woman is that posterity of the woman which do not degenerate into the seed of the serpent. Hence "all that will live godly in CHRIST JESUS shall suffer persecution," (says the apostle;) "And I will put enmity, (says GOD,) between thee and the woman; also between thy seed and her seed." And who can deny but these enmities have been ever since between SATAN's brood and the saints

            5. What is that hu, [in our Bible translated it?] "It shall bruise thy bead?" He,' or it, or that same seed, 1: e. one person of that same seed, even JESUS, the Son of the living God: Here is the first hint of JESUS that ever was read or heard of in this world. This was the first gospel that ever was published after the creation. Oh! blessed news, fit for GOD’s mouth to speak, and to break first to the world now fallen! As David alone, of all the host of Israel, goes forth to fight with Goliath, and overcomes him; so CHRIST alone, of all the'seed of the woman, was to fight with the serpent, to overcome him, and to bruise his head. (2.) The bruising of the bead does plainly discover that this it, or he, is JESUS CHRIST for none can bruise the serpent's head but only God. "The GOD of peace," says the apostle, "shall bruise SATAN under Your feet shortly." Now there was none of the seed of the woman that was ever GOD, but only CHRIST, God-man,, blessed for ever; and therefore it must needs be CHRIST, and only CHRIST, that can bruise this serpent's head. (3.) GOD himself, in other places of Scripture, does expressly declare that this seed here pro­mised is CHRIST. Observe but where this promise is re­peated to the patriarchs, as when the Lord said to Abraham, "In thy seed shall all the nations of the earth be blessed;" and when the Lord said to David, " I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom;" and Thou may see it clear that this seed is CHRIST, and only CHRIST. That promise to Abraham the apostle so interprets, "Now t6 Abraham and his seed were the promises made; he says not, and to seeds as of many, but as of one, and to thy seed, which is CHRIST." And that promise to David, the prophet so interprets, "He shall sit upon the throne of David, and upon his kingdom, to order it, and to establish it." Who is this? In the former verse his name is, "Wonderful, Counselor, the mighty GOD, the everlasting Father, the Prince of peace."

            Yet I will not deny, but, by way of participation, this promise may pertain to the whole body of CHRIST. "Through him that loved us, we are more than con­querors," says the apostle. We may conquer SATAN, Though not in our own strength; and so, in a secondary sense, by way of communication with CHRIST, under this seed all the faithful may be contained: 1. Because the head and members are all one body. "Both he that sanctifies, and they who are sanctified, are all of one." 2. Because the faithful are called the seed of CHRIST. " When Thou shall make thy soul an offering for sin, he shall see his seed." 3. Because SATAN's overthrow, by CHRIST, our Head, is diffused to all the members. In this sense many extend this seed to the whole body of CHRIST: but primarilry and properly it belongs to none but the Lord JESUS CHRIST.

            6. What is the serpent's head, and the bruising of it? 1. For the serpent's head, it is the power, rage, reign, and kingdom of SATAN. It is observed, that in the head of a serpent lies the strength, power, and life of a ser­pent; so by a phrase of speech, fitted to the condition of -this serpent that was SATAN's instrument, GOD tells the devil of the danger of his head, 1: e. of his power and kingdom. Now this power and kingdom of SATAN con­sists more especially in sin and death; for " the sting of death is sin, and the power of death is in SATAN." 2. For the bruising of. this head, it is the overthrowing of SATAN's power. "He shall bruise thy head," 1: e. CHRIST shall break thy power, CHRIST shall destroy sin, and death, and " him that has the power of death, that is, the devil." I say CHRIST shall do it, Though as -I have said in a secon­dary sense the faithful shall do it. CHRIST overcomes by his own power, and the faithful overcome by the power of CHRIST. The serpent's head is bruised, 1: e. the devil, and sin, and death, and hell are overthrown; not only the devil in his person, but the works of the devil, which by the fall he had planted in our natures; -as pride, vain­glory, ignorance, lust; not only SATAN's works, but the fruits and effects of his works, as death and hell; so that all the faithful may sing with Paul, " O death, where is thy sting? O grave, where is thy victory? Thanks be to GOD who gives us the victory through JESUS CHRIST our Lord."

            7. What is the heel of the seed of the,woman, and the bruising of it? 1. The heel is the humanity of CHRIST. 2. The bruising of his heel, is the miseries, mockings, woundings, death, and burial of CHRIST, all which he endured in his heel, 1: e. in his humanity; or,. it extends further, to all the hurts, reproaches, afflictions, persecu­tions. of the faithful by the devil and his agents.

            8. Among whom was the enmity, or this hostile war? We find in the text three hosts, and three- battles: 1. Be­tween SATAN. and the woman, " I -will put enmity between thee and the woman:" 1: e. between thee the seducer, and her whom Thou have seduced. This enmity is opposed to the amity, which had been between the woman and the serpent; not but that enmity must be between the devil and the man, as well as between the devil and the woman but because the woman had more tampered with SATAN, and being deceived by SATAN, was first in the transgres­sion, therefore she is only named, " I will put enmity between thee and the woman." 2. Between SATAN's seed and the seed of the woman. " I will put enmity," not only between thee and the woman, but also " between thy seed and her seed," as if he, had said, This enmity shall not cease with the death of the woman, but it shall continue to her seed, and to her seed's seed, even to the end of-the world. We see to this day how the serpent and the serpent's seed are warring against the church; and a wonder it is (considering the malice of the enemy) that there is a church upon earth,’but only that we have CHRIST's promise, " The gates of hell shall not prevail against it; and lo I am with Thou always, even to the end of the world." 3. Between CHRIST and the serpent. This is a bloody conflict on both sides. " He shall bruise thy head, and Thou shall bruise his heel." 1. He shall bruise thy head; CHRIST shall break thy power. He fights not so much with the seed, as with the serpent: if SATAN be overthrown, his seed cannot stand. 2. Thou shall bruise his heel; Thou shall afflict him and his, Thou shall cast out of thy mouth a flood of persecutions; Thou shall " make war with him, and all them which keep the command­ments of GOD, and have the testimony of JESUS CHRIST."

            We learn hence, 1. That a Savior was promised from the beginning of the world. 2. That this Savior should free all his saints from sin, death, and hell; the head and the power of the devil. 3. That to this end this Savior should be a Mediator; for GOD would not grant an imme­diate pardon, but the promised seed must first intervene. 4. That this Mediator should be of the seed of the woman; that is, a man, and yet stronger than the devil, endued with a Divine power, and so he is God. 5. That this Man-God should, according to his priestly office, be a sacrifice for sin, the serpent should bruise his heel, he should suffer and die for the people; and yet according to his kingly office he should overcome SATAN; for he should bruise his head, overthrow his kingdom, and make us more than conquerors. 6. That this promise of CHRIST, and of our justification is free; GOD of mere mercy and free grace, brings forth this promise. There could be now after the fall no merit in man; and even now he promises remission of sins, and life eternal, in, for, and through the Lord JESUS CHRIST. No question but in belief of this promise, the patriarchs and fathers of old obtained life, and glory, and immortality. By faith the elders obtained a good report., I! By faith Abel obtained witness that he was righteous. By faith Enoch was translated that he should not see death. By faith Noah became heir of the righteousness which is by faith." And bow should it but revive us in these last times, to hear that the first thing that ever GOD did after the world was fallen, was this act of mercy, to make a promise of CHRIST, and to reconcile lost man to himself through the same JESUS CHRIST? Surely he began to do that soon, which he meant to be always doing, even to the end of the world.. Thus far of the promise, as it was manifested from Adam to Abraham.

SECT. 3:

Of the Covenant of Promise as manifested to Abraham.

            THE second discovery of this gracious covenant was to Abraham; and now it shines in a more glorious light than it did before. At first it was propounded in dark terms; but in this second manifestation, we have it laid down in plainer terms: " I will establish my covenant between me and thee, and thy seed after thee, in their generations for an everlasting covenant, to be a GOD to thee, and to thy seed after thee. " For the right understanding of this, we shall examine these particulars:-1. What a covenant: is? 2. What is the establishing of this covenant? 3. Between whom is the covenant ~o be established? 4. For what time is the established covenant to endure? 5. What are the privileges of this covenant? 6. What is the con­dition of this covenant? 7. Who is the head, both as the undertaker, purchaser, and treasurer, upon whom this covenant is established?

            1. What is a covenant? It is a contract of mutual peace and good-will, obliging parties on both hands to the performance of mutual offices. Thus was the covenant between GOD and Abraham; there was a mutual stipula­tion in it on GOD’s part, to perform his promises of tem­poral, spiritual, and eternal. grace; and on Abraham's part, to receive this grace by faith, and to perform due obedience to God. Hence a little nearer, we say the covenant is a mutual compact between GOD and man, whereby GOD promises all good things, especially eternal happiness, unto man; and man promises to walk before GOD in all acceptable, free, and willing obedience, ex­pecting all good from GOD, and happiness in GOD, ac­cording to his promise, for the praise and glory of his grace. Others describe the covenant of grace thus " The covenant of grace is a free and gracious compact, which GOD, of his mere mercy in JESUS CHRIST, has made with sinful man, promising unto him pardon of sins and eternal happiness, if he will but repent of sin, and embrace mercy reaching forth by faith unfeigned, and walk before GOD in willing, faithful, and sincere obedience." In this description many things are con­sidered: as, 1. That the author of this covenant is God; not as our Creator, but as our merciful GOD and Father in CHRIST JESUS. 2. That the cause of this covenant is not any worth, or dignity, or merit in man, but the mere mercy, love, and favor of God. 3. That the founda­tion of this covenant is JESUS CHRIST, in and through whom we are reconciled unto God; for since GOD and man were separated by sin, no covenant can pass between them, no reconciliation can be expected, nor pardon ob­tained but in _and through a Mediator. 4. That the party covenanted -with is sinful man. The fall of our first parents was the occasion of this covenant; and GOD was pleased to permit the fall, that he might manifest the riches of his mercy in man's recovery. 5. That the form of this covenant stands on GOD’s part in gracious and free promises of forgiveness, holiness, and happiness; and on man's part in a restipulation of such duties as will stand with the free grace and mercy of GOD in, CHRIST. 6, That the stipulation on man's part required, is repen­tance from sin, belief’ in the promises, and a yielding of fear, reverence, worship, and obedience to GOD according to his word.

            2. What is the establishment of this covenant? The Lord had before made a covenant with Abraham, Gen. 15:4,5. And now he does not abolish the former, and make another; but rather confirms, and establishes the former. It may be there was some doubting in Abraham; but now GOD would assure him infallibly of his will. So he adds the seal of circumcision, " Ye shall circumcise the flesh of Your fore-skin, (says God) and it shall be a token of the covenant between me and Thou." But what is circum­cision to the covenant? Much every way. Circumcision was not without shedding of blood, because the covenant was not yet established in the blood- of the Messiah. Sure there was much in this. However the rite of itself was nothing; yet as it led the faithful patriarchs to the blood of CHRIST, and as it assured the purging away of sin by the blood of CHRIST, and as it signed the circum­cision of the heart by the Spirit of CHRIST, so it found acceptance with God.

            3. Between whom is the covenant to be established? ~~ Between me and thee," says GOD, " and thy seed after thee." The two beads of this covenant are GOD and Abraham; on GOD’s part are the whole Trinity of Persons, the blessed angels, and all the host of heaven; on Abra­ham's part are all his seed; (i. e.) the spiritual seed of Abraham. Now under the seed, 1. All believing Jews, and 2. All believing Gentiles are comprehended. All may be called the spiritual seed of Abraham, that walk in the steps of the faith of Abraham, and indeed thus runs the promise, " In thee shall all the families of the earth be blessed," Gen. 12: 3. " And in thee shall all nations of the earth be blessed," Gen. 18: 18. Christians! here is Your happiness; the covenant was not written for Abraham's sake alone, " but for us also, if we believe on him that raised up JESUS our Lord from the dead." Thou may think all this while we are only discovering the privi­leges of Abraham, Isaac, and Jacob, and of the Jews; no, blessed be God! heaven is no freer to a Jew than to a Gentile. "There is neither Jew nor Greek, there, is neither bond nor free, male nor female. But if ye be CHRIST's-then are ye Abraham's seed, and heirs according to the promise."

            4. For what time is the established covenant to endure? It is not for a few days, or months, or years, but for ever and ever; it is an everlasting covenant; and indeed the word established, sounds this way, " I will establish my covenant," I will have it stand and continue for ever.

            5. What are the privileges of the covenant? I answer, As they are great things, and great blessings which our great GOD promises, so they are very many and numerous. The covenant is full of blessings; it is a rich store-house, replenished with all manner of blessings; it is not dry, nor barren, but like the fat olive or fruitful vine; it is a well of salvation, a fountain of good things, a treasure full of goods or unsearchable riches, which can never be emptied. Hence it is that our narrow capacities can never apprehend the infinite grace that this covenant con­tains; yet as we may see things darkly in a map, so let us endeavor, as we are able, to view them in some map, that by the little we see, we may be raised up to the consideration of things not seen, which shall be revealed in due time. The privileges of the covenant are folded up in the promises of it. Every promise contains a privilege, but the time of unfolding every promise is not yet come. Then only shall all the promises of all sorts be unfolded, when the heavens as " a vesture shall be folded up." I shall for the present confine myself to those promises and privileges which were manifested to Abraham. And they were,

            First, Of things temporal. Thus we read GOD promises Abraham, " I will make of thee a great nation, and I will bless thee and make thy name great, and Thou shall be a blessing; and I will bless them that bless thee, and curse him that curseth thee, and unto.thy seed will I give this land. By myself have I sworn, says the Lord, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand upon the sea-shore; and, thy "seed shall possess the gate of his enemies." 1. "I will make of thee a great nation." It seemed a thing incredible, because Abraham was old, and Sarah was barren and old; yet for all this., GOD is all-sufficient; Abraham shall have his desire, he shall be a father, not only of a few children, but of a numerous nation, yea of many nations. 2. " 1 will bless thee," says God: and this blessing had relation to his wealth. "Abra­ham was very rich in cattle, in silver, and in gold." No question those riches came from this blessing. " The blessing of the Lord it makes rich." 3. " I will make thy name great, says God. No -monarch was ever so famous in conquering nations, as Abraham for his faith and obedience. GOD has magnified his name amongst the Hebrews, who for these three Thousand years and upwards have acknowledged none (except Moses) greater than Abraham. And GOD has so magnified his name amongst Christians, that all believers look upon it as a glory to be called children of Abraham. 4. " Unto thy seed I will give this land," says GOD, " as an everlasting possession," Gen. 17: 8. The answer is, that the word translated everlasting, does not ever signify that which shall have no end, but an age, a term, or continuance; as it was said of Samuel, " He should appear before the Lord, and there abide for ever," 1: e. as long as he lived. And the desolations of the captivity were called perpetual desolations.' 1: e. long desolations, even for seventy years.

Secondly, Of things spiritual, thus we read, " Fear not, Abraham, I am thy shield, and thy exceeding great reward; I am GOD all-sufficient or omnipotent, the Al­mighty GOD, and I will be a GOD unto thee, and to thy seed after thee:" Oh! what precious promises are these -1. " I am thy shield," to keep thee from all evil, such a shield that no creature can pry through, such, a shield as shall cover thee over; nay, such a shield as shall cover thee about.-2. I am thy exceeding great reward: I am the Almighty God: I will be a GOD unto.-thee." This is the very soul of the covenant, and of all the promises of God. All I am is thine myself, my goods, my' grace, my glory, whatsoever is in me, all that I have, and all my attributes are thine. My power, my wisdom, my good­ness, my riches, whatsoever is mine in the whole world, I will give it thee for thy portion. I and all that I have are thine for thy use.-Christians! was not this an ex­ceeding great reward?-Who can understand the beighth, and depth, and length, and breadth of this reward?­ Surely happy are the people that are in such a case; yea, L4 happy are the people whose GOD is the Lord."

            6. What is the condition of this covenant? I answer, the condition of the covenant of grace, is faith, and only faith; to this purpose it was said of Abraham, " He be­lieved in the Lord, and he counted it to him for righteousness." And that act of faith, whereby Abraham believed that he should have a son, and that his children should possess the land of Canaan, was a shadow, a pledge of that main act of faith, whereby he believed in the promised seed, in whom himself and all the nations of the earth should be blessed. But let this be remembered, that Abraham did not only believe the temporal promises, but every promise; as 111 will be thy shield, and thy exceeding great reward:" now who is our shield but CHRIST? And who is our reward but CHRIST? Especially he believed the promise of the seed: and who is the head of the seed but CHRIST? Yea, he believed in that promised seed, "in whom all the nations of the earth should be blessed;" and who was that but CHRIST?" Your father Abraham," says CHRIST, " rejoiced to see my day, and he saw it, and was glad." He saw it? How could he see it? " Thou art not yet fifty years old," said the Jews, "and have Thou seen Abraham?" Or could Abraham see thee, or thy day? -Yes, even then he saw it when he believed in, CHRIST. He could see it no other ways but by faith; and- therefore no question he believed in CHRIST, and that was counted to him for righteousness.

            7. Who is the head both as undertaker, and purchaser, and treasurer, upon whom this covenant is established? 1. answer, CHRIST: " All the promises of GOD in him are.yea and amen, unto the glory of. GOD by us." This was darkly set forth in the first manifestation of the covenant to Adam, but in this second, it is fully expressed and often repeated; thus Gen. 12: 3, " In thee shall  the families of the earth be blessed;" and Gen. 18: 18, "All the nations of the earth shall be blessed in Abraham;" and Gen. 22: 18, " In thy seed shall all the nations of the earth be blessed." In comparing these texts we have a clear understanding thereof; In thee, in Abraham, shall all the families and nations of the earth be blessed; but lest Abraham himself should be Thought author of this universal blessing, therefore is the explication, in thee, 1: e. in thy seed; which says the apostle expressly, is JESUS CHRIST.  Thus far of the covenant of promise, as it was mani­fested from Abraham to Moses.

SECT. 4:

Of the Covenant of Promise as manifested to Moses.

            THE next discovery of this gracious covenant was to Moses. The revenging justice of GOD had now seized on mankind for many generations, so that now it was high time for GOD in the midst of wrath to remember mercy, and to break out into a clearer expression of the promise. To this purpose the Lord calls up Moses to mount Sinai, and there of his infinite love and undeserved mercy he makes and renews his covenant with him and the children of Israel. " I am the Lord thy GOD, which brought thee out of the house of bondage: Thou shall have no other Gods before me." For the right understanding of this, we shall examine these particulars: 1. Whether the law was delivered in a covenant way? 2. In what sense is the law a covenant of grace? 3. How may it appear that the law in any sense is a covenant of grace? 4. Why should GOD in the law deal with us in a covenant-way, rather than a mere absolute supreme way? 5. What are the good things promised in this expression of the covenant 6. What is the condition of this covenant on our part 7. Who was the Mediator of this covenant? 8. What of CHRIST, and his death, do we find in this manifestation of the covenant?     

            For the first, whether the law was delivered in a cove­nant-way?,-It is affirmed on these grounds. 1. In that it has the name of a covenant. 2. In that it has the real properties of a covenant. 1. The name of a covenant. as it appears in these texts: "And the Lord said unto Moses, write these words; for after the tenor of these words, I have made a covenant with thee, and with Israel. And he wrote upon the tables the words of the covenant, the ten commandments.-And he declared unto Thou his covenant, which he commanded Thou to perform, even the ten commandments, and he wrote them upon two tables of stone. 2. The law has the real properties of a covenant, which are the mutual consent and stipu­lation on both sides. Thou may see a full relation of this in Exod. 24: 3-8; " And Moses came and told all the words of the Lord, and all the judgments: and all the people answered with one voice, All the words which the Lord has said will we do. And Moses wrote all the words of the Lord, and rose up early in the morning,­ and he took the book of the covenant, and read in the audience of the people, and they said, All that the Lord has said, will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord has made with Thou concerning all these words." In the words Thou may observe these properties of a covenant;-1. That GOD on his part expresseth his consent and willingness to be their God.-2. That the people on their part give their full consent and ready willingness to be his servants.­

            2. In what sense is the law a covenant of grace? I answer, the law may be considered in several senses; as, 1. Sometimes it signifies largely any heavenlyy doctrine, whether it be promise or precept, and in this sense the apostle tell us of the law of works, and of the law of faith.-2. Sometimes it signifies any part of the Old Testament, in which sense JESUS answered the Jews, " Is it not written in Your law, I said ye are gods?" 3. Some­times it signifies the whole economy and peculiar dispen­sation of GOD’s worship unto the Jews, in which sense it is said to continue until John, " The law and the prophets were until John."-4. Sometimes it is taken for someacts of the law only,, " Against such there is no law."­ 5. Sometimes it is taken only for the ceremonial law, " The law having a shadow of good things to come. 6. Sometimes it is taken for that part of the moral law, which is merely preceptive, without any promise at all.­ 7. Sometimes it is taken for the whole. moral law, with the preface and promises added to it; and in this last sense we take it, when we say it is a covenant of grace..

            3. How may it appear that the law in this sense is a covenant of grace?-It appears, 1. By that contract between GOD and Israel before the promulgation of the law. " If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people, for all the earth is mine, and ye shall be unto me a kingdom of priests, and an holy nation." Whereunto the prophet Jeremiah has reference, saying, " Obey my voice, and do according to all which I command Thou, so shall Thou be my people, and I will be Your God." Both these Scriptures speak of the moral law, or ten command­ments, containing the preface and promises; and how should that l w be any other but a covenant of grace, which runs in this tenor, " I will be Your GOD, and Thou shall be my people; my peculiar treasure; a kingdom of priests, an holy nation, if Thou will hear and{ obey my commandments." Surely these privileges could never have been obtained by a covenant of works. What? To be a kingdom of priests, an holy nation, a peculiar treasure to the Lord'? What? To be beloved of GOD as a desirable treasure (for so it is in the original) which a king delivers not into the hands of any of his officers, but keeps it to himself? This cannot be of works No,’no; these are privileges vouchsafed of mere grace in JESUS CHRIST; and therefore Peter applies this very promise to the people of GOD under the gospel, 1 Pet. 2: 9. 2. It appears by that contract between GOD and Israel in the promulgation of the law; then it was that GOD proclaimed himself to be the GOD of Israel, saying, " I am the Lord thy GOD which brought thee out of the land of Egypt, out of the house of bondage." This is a preface to the whole law, prefixed as a reason to persuade obe­dience to every commandment. But all acknowledge that it is a free covenant, which promises pardon of sin, and requires faith in the Messiah. When GOD says to Israel, " I am the Lord thy GOD, which brought thee out of the land of Egypt," does he not propound himself as their King, Judge, Savior, and Redeemer; yea, and spiritual Redeemer, from their bondage of sin and SATAN, whereof that temporal deliverance from Egypt was a type?

            4. Why should GOD in the law deal with us in a covenant-way rather than in a mere absolute supreme way? I answer, (1,) In respect of God. It was his pleasure in giving the law, not only to manifest his wisdom, and power, and sovereignty, but his faithfulness, and truth, and love, and the glory of his grace. If he had given the precept without any promise, he might fully have discovered his supreme power, but his dear love and faithfulness could not have been known. Now, therefore, let the world take notice of his singular love and faith­fulness; as Moses said to Israel, " Because the Lord loved Thou, and because he would keep the oath which he had sworn unto Your fathers, has the Lord brought Thou out with a mighty hand, and redeemed Thou out of the hands of bondmen, from the hand of Pharoah, king of Egypt. Know, therefore, that the Lord thy GOD he is GOD, the faithful GOD, which keeps covenant and mercy with them that love him, and keep his commandments, to a Thousand generations. (2.) In respect of us, GOD would rather deal with us in a covenant-way, than in a mere absolute supreme way, upon this ground: That he might bind us the faster to himself. A covenant binds on both parts. The Lord does not bind himself to us, and leave us free; no, CO I will bring Thou, (said GOD,) into the bond of the covenant." Thou may say a command binds as well as a covenant. It is true; but a covenant doth, as it were, twist the cords of the law, and double the precept upon the soul. When it is only a precept, then GOD alone commands it, but when I have made a promise to it, then I command it and bind it upon myself. (3.) That our obedience might be more willing and free. An absolute law might seem to extort obedience, but a covenant and agreement makes it clearly to appear more free and willing. This is the nature of the covenant of grace: first, GOD promises in mercy to be our exceeding great reward; and then we promise obedience, to be his free, willing people; and thus we become GOD’s, not only by a property founded in his sovereign power and love, but by a property growing out of our own voluntary con­sents. We are not only his people, but his willing people. (4.) That our consolations might be stronger; that in all our difficulties and distresses we might ever have recourse to the faithfulness and love of God. This, indeed, was the prime end why GOD delivered his law in the way of a covenant, that he might endear himself to us, and so draw us to him with cords of love. Had GOD so pleased, he might have required all obedience from us, and when we bad done alb he might have reduced us into nothing, or at least not have given us heaven for an inheritance, or himself for a portion; but his lov*is such, that he will not only command, but he will covenant, that he. might further express and communicate his love. How then should this encourage us to go to GOD in all distresses. Oh! what thankful, loving Thoughts should we have of GOD, that would thus infinitely condescend to covenant with us

            5. What are the good things promised in this expression of the covenant? Not-to reckon up the temporal pro­mises, the great mercies of GOD are expressed in these terms, " I am the Lord thy GOD, which brought thee out of the land of Egypt, out of the house of bondage." This is the great promise of the covenant, it is as great as GOD himself. That we may better see it, and know it, I shall take it in pieces. The gold is so pure, that it is pity the least filing should be lost. Here GOD describes himself by these notes.-1. By his only eternal and perfect essence, " I am the Lord." 2. By the plurality of persons in that one essence, " I am the Lord GOD, Jehovah Elohim." 3. By the propriety his people have in Jehovah Elohim, " I aN~he Lord thy God." 4. By the fruit of that pro­priety in refemnce to Israel, "Which brought thee out of the land of Egypt, out of the house of bondage."

            (1.) I am Jehovah. This name denotes both his Being, and his performance of his promise. Thus he was not known to the patriarchs. They only were sustained by faith in GOD’s almighty power, without receiving the thing promised; but when the Israelites came to receive the promise, and to have full knowledge and experience of his power and goodness, then they knew the efficacy of his name Jehovah.

            (2.) " I am Jehovah Elohim." This denotes the plurality of persons. GOD in delivering of the law, does not only show his Being, but the manner of his Being; or the trinity of persons in the unity of essence. The word signifies strong, potent, mighty; or if we express it plurally, it signifies the d1mighties, or the almighty Powers. Hence the Scriptures apply the general name, GOD, to the Persons severally, the Father is GOD, Heb. 1: 1, 2; the Son is GOD, Acts 20: 28; and the Holy Ghost is GOD, Acts 5: 3, 4.

            (3.) " I am the Lord thy God." Herein is the pro­priety, and indeed here is the mercy that GOD speaks thus to every faithful soul, I am thy God. By this appropriation GOD gives us a right in him; yea, a possession of him. A right in him; as the woman may say of him to whom she is married, this man is my husband, so may every faithful soul say of the Lord, he is my God. A possession of him: GOD does not only show himself unto us, but he does communicate himself unto us in his holiness, mercy, truth, grace, and goodness; hence it is said, " We have fellowship with the Father, and with his Son JESUS CHRIST." Herein GOD gives himself to be wholly ours, consider GOD essentially, or personally. Consider Jehovah Elohim, all is ours. GOD in his essence, and glorious attributes, com­municates himself, to us for good, and GOD personally considered, as Father, Son, and Holy Ghost, they all enter into covenant with us. 1. The Father enters into covenant with us. He promises to be a Father to us; hence says the Lord, " Israel is my son, my first-born." 2. The Son is in covenant with us, and speaks to us in this language, "Thou art mine I have redeemed thee, I have. called thee by thy name, and therefore Thou art mine." This is CHRIST's covenant with us; -he brings us back to his Father, from whose presence we were banished, and sets us before his face for ever. He promises to restore us to the adoption of sons; and not only to the title, but to the inheritance of sons, that we might be where he is. 3. The Holy Ghost makes a covenant with us. " By one offering he has perfected forever them that are sanctified; whereof the Holy Ghost also is a witness. This is the covenant that I will make with them, I will put my law into their Hearts, Snd in their minds will I write them." I know the Father is implied in this, yet here is the proper work of the Holy Ghost. What the Father has purposed, and the Son has pur­chased for us, that the Holy Ghost effects in us. He applies the blood of CHRIST for the remission of sins. He writes the law in our hearts. He comforts us in our sadness; supports us in our faintings, and guides us in our wanderings. Now in that he effects these things for us, and in our behalf, he is said to make a covenant with us. Thus Elohim, GOD personally considered, Father, Son, and Holy Ghost, are in covenant with us.

            (4.) Let us see the fruit of this in reference to Israel.  Which brought thee out of the land of Egypt, out of the house of bondage." This was GOD’s promise long before to Abraham, " Know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. And also that nation whom they' shall serve will I judge. And afterwards they shall come out with great substance." See here Israel must be strangers in the land of Egypt, and sgve the Egyptians four hundred years; but then he will bring them out of the land' of Egypt, and out of their servile bondage. Why, this argues that GOD is Jehovah. Now he has, performed what he had foretold, and this argues that GOD in CHRIST is our Redeemer. For what was this redemption from Egypt, but a type of our freedom from sin, death, and hell?

            6. What is the condition of this covenant on our part? The condition of, this covenant is faith in JESUS, which is implied in the promise, " I will be thy God;" or, " I am the Lord thy God;" and commanded in the precept built upon it, "Thou shall have me to be thy God;" or, " Thou shall have no other gods but me." But where is faith in JESUS CHRIST mentioned either in promise or precept? I answer, if it be not expressed, it is very plainly intended. GOD is not the GOD of Israel but in and through the Mediator. Neither can Israel take GOD to be their GOD but by faith in the Messiah. But to go further, what is the meaning of this first commandment in the affirmative part, but to have one GOD in CHRIST to be our GOD by faith? It is true, there is no mention made of CHRIST, or faith, but that is nothing. There is no mention of love, and yet our Savior discovers it here; when the lawyer tempted CHRIST, " Master, which is the great com­mandment in the law?" Thou know CHRIST's answer, " Thou shall love the Lord thy GOD with all thy heart, with all thy soul, and with all thy mind, this is the first and great commandment," Matt. 22: 36, 37, 38. Now as our Savior discovers love there, so in like manner is faith and CHRIST there the necessary consequents.

            But Thou may object, What say we to obedience?  Is not that rather the condition of this covenant in the law P The law is considered either more strictly, as it is a rule of righteousness, setting forth life upon no other terms but perfect obedience; or more largely, as that whole doctrine delivered on Mount Sinai, with the preface and promises adjoined in the former sense it is a covenant of works 4, but in the latter it is a covenant of grace. And yet I dare not say, that as the law is a covenant of grace, it does exclude obedience. In some sort; obedience, as well as faith, may be said to be a condition of the cove­nant of grace. I shall give Thou my Thoughts in this distinction. Obedience to all GOD’s commands is either considered as a cause of life, or as a qualification. In the former sense it cannot be'a condition of the covenant of grace, but in the latter it may. If by condition we under­stand whatsoever is required on our part, as precedent, concomitant, or subsequent to the covenant of grace, repentance, faith, and obedience, are all conditions; but if by condition we understand whatsoever is required on our part, as the cause of the good promised, Though only instrumental, why then. faith is the only condition. Faith and obedience are opposed in the matter of justification and salvation, not that they cannot stand together, (for they are inseparably united;) but because they cannot meet together in one court, as the cause of justification or salvation. Now, when we speak of the condition of the covenant of grace, we intend such a condition as is among the number of true causes. Indeed in the cove­nant of works, obedience is required as the cause of life; but in the covenant of grace, Though obedience must accompany faith, yet only faith is the cause of life con­tained in the covenant.

            7. Of this covenant Moses was a typical, but CHRIST the spiritual Mediator. There is a great deal of difference between Moses and CHRIST: as, 1, Moses only received Or, to speak more properly, a covenant of justice, the law, and delivered it to the people; but CHRIST our true Moses fulfilled it. 2. Moses broke the tables, to show how we in our nature had broken the law; but CHRIST our true Moses repairs it. 3. Moses had the law only written in tables of stone; but CHRIST writes it in the tables of our hearts. 4. Moses was a mere man; but CHRIST is GOD as Vell as man. 5. Moses was only a servant in GOD’s house; but CHRIST is a Son; yea, CHRIST is Lord of his own house, the church. 6. Moses' mediation was of this use, to show what was the true manner of worshipping God; but he did not inspire power to follow it, he could not reconcile men to GOD as of himself; and therefore it appeared that there was need of another reconciler, viz. the Lord JESUS CHRIST.

            8. What do we find of CHRIST, and of his death, in this manifestation of the covenant? I answer, (1,) In delivering the law, we find something of CHRIST. Some of the learned are of opinion, that CHRIST the Son of GOD did, in the shape of a-man, deliver the law. (2.) In the law itself, as it is a covenant of grace, we find something of CHRIST: in the preface he proclaims himself to be our God; and in the first commandment we are bound to take this GOD to be our God: and in the second, be gives us a noble motive to obey; " For I the Lord thy GOD am a jealous GOD, I show mercy unto Thousands of them that love me and keep my command­ments." And' in the fifth commandment he gives a promise of long life in Canaan, which is either to be looked at as a type of heaven; or literally, for a prosperous con­dition here on earth; but howsoever it is by virtue of the covenant, and as a testimony of GOD’s love. Now, all these promises are made in CHRIST. GOD is not our GOD but in and through. JESUS CHRIST. GOD will not show mercy unto Thousands, nor unto one of all the Thousands of his saints, but as they are in JESUS CHRIST. GOD will not give us long life here, or eternity hereafter, but in, for, and through; the Lord JESUS CHRIST. What if Moses wrote not down the word CHRIST, yet certainly Moses wrote of CHRIST; his words imply CHRIST, as CHRIST him­ self told the Jews, " Had ye believed Moses, ye would have believed me; for Moses wrote of me." Surely CHRIST was, if not the only subject, yet the only scope of all the writings of Moses; and therefore in the law itself Thou see we find something of CHRIST.

            (3.) In the exposition of the law, as Moses gives it here and there, we find something of CHRIST. Yea, if we observe it, Moses brought something more to the ex­pression of CHRIST, and of the covenant of grace, than ever was before. In the first promise it was revealed that CHRIST should be the seed of the woman. In the second manifestation of the promise, it was revealed that CHRIST should be of the seed of Abraham; but in Moses' writings, and Moses' time, we learn more expressly that CHRIST was to be incarnate, and to have his conversation amongst men. The promise runs thus: " And I will dwell among the children of Israel, and will be their GOD, and they shall know that I am the Lord their GOD, that brought them forth out of the land of Egypt, that I may dwell amongst them; I am the Lord their God." Again, Mose,% writing of CHRIST, " The Lord thy GOD, (says he,) will raise up unto thee a Prophet from the midst of thee, of thy brethren like unto me, unto him shall ye hearken." Was not this a plain expression? Peter, in his sermon to the Jews, preached JESUS CHRIST; and he tells the Jews, that this JESUS CHRIST was preached unto them before. When before? Even in Moses' time; and for proof he cites this very text, " For Moses truly said unto the fathers, a Prophet shall the Lord Your GOD raise up unto Thou, of Your brethren, like unto me, him shall ye hear in all things, whatsoever he shall say unto Thou."

            (4.) In the confirmation of the law we find something of CHRIST. It was confirmed by seals and sacrifices. What were all these but a type of CHRIST? In the former expression of the covenant we found the seal of circum­cision, but now it pleased GOD to add unto the former another seal for confirmation of their faith, namely, the Passover. And was not this a type of CHRIST, the imma­culate Lamb of GOD, which takes away the sins of the world? Again, in this manifestation Moses brought in the priesthood as a settled ordinance to offer sacrifices for the people. And was not this a type of CHRIST, our true and unchangeable High-priest? No question the death and resurrection of CHRIST, the priesthood and kingdom of CHRIST, were prefigured by the sacrifices, the brazen serpent, the priesthood of Aaron, and the kingdom of Israel. And I cannot but think that the godly, spiritual Jews understood this very well; and that these did not rest in sacrifices or sacraments, but that by faith they did really enjoy CHRIST inn them.

            (5.) In the intention of GOD’s giving the law we find something of CHRIST. The very end of GOD in promul­gating the law, was, that upon the sense of our inability to keep it, and of our danger from breaking it, we should. desire earnestly, and seek out diligently for JESUS CHRIST. To this purpose says the apostle, "The law is our school­master, to bring us to CHRIST, that we might be justified by faith." A school-master, Thou know, does not only correct, but also teach: so the law does not only curse if the work be not done, but it shows where power and help is to be had, that is, from the Lord JESUS CHRIST. If this be so, how much to blame are they, that under pretence, of free grace and CHRIST, cry down the law. Rather let us cry it up, and this is the way to set up free grace and CHRIST. Surely, he that discovers his. defects by the perfect rule of the law, and whose soul is humbled because of those defects, must needs prize CHRIST, desire CHRIST, advance CHRIST in his Thoughts above all the men in the world.

            And thus far of the covenant of promise, as it was manifested from Moses to David.

SECT. 5:

Of the Covenant of Promise, as manifested to David.

            The next discovery of this gracious covenant was to David; and in this manifestation appears yet more of CHRIST. The expression of it is chiefly in these words, " although my house be not so with GOD, yet he has made with me an everlasting covenant, ordered in all things and sure." For the right understanding of this, we shall examine these particulars.-1. Who Ahe author of this covenant? 2. To whom is the covenant made? 3. What is this, that the covenant is said to be made 4. How is the covenant ordered? 5. Wherein is the covenant sure?’6. Whether is CHRIST more clearly mani­fested in this breaking forth of the covenant, than in any of the former?

            1. Who is the author of this covenant? David says, He has made it: he, 1: e. God; the Rock of Israel, the everlasting Rock; "The Rock of their Salvation," Psalm 18: 2. "The Rock of their Refuge," Psalm xciv. 22. " Their Rock and their Redeemer," Psalm xix. 14. The Psalmist is frequent in this style, to spew that GOD is the mighty, stable, and immutable defense of all the faithful, who flee unto him, and will trust in him. He is such a rock as will not fail his creatures. Man is unstable, but he is GOD, and not man, who is the author of this covenant..

            2. With whom is the covenant made? Why, says David, " He has made with me an everlasting covenant;" 1: e. either with CHRIST the antitype, or else with David himself, the type of CHRIST. Some are wholly for a covenant between GOD and CHRIST, and they deny any such thing as a, covenant between GOD and man; but are not the testi­monies express? " Take heed to- Thourselves, lest Thou forget the covenant which the Lord has made with Thou." And, " I will make a new covenant with the house of Israel, and with the house of Judah." Oh! take heed of such doctrines as tend to licentiousness! The covenant GOD makes with us binds us faster to God. And if there be no covenant between GOD and us, it opens a gap to the looseness of our spirits; for how should we be charged with unfaithfulness unto GOD,, if we have not all entered into a covenant with God.

            3. What is this that the covenant is said, to be made This exhibits to us the freeness of GOD’s entering into covenant with us. When GOD makes a covenant, then be gives grace unto all that he takes into covenant with him. "The Lord set. his love upon Thou," (said Moses to Israel,) "to take Thou into covenant with him; not because ye were more in number than other people, but because he loved Thou, and chose Your fathers.

            4. How is the covenant said to be ordered? The word ordered sets out to us a marshalling and fit laying of things together, in opposition to disorder and confusion. As we see in an army, every one is set in rank and file; so every thing in this covenant is so ranked, disposed, and ordered, that it stands at best advantage to receive and repel the enemy. (1.) It is' well ordered in respect of the root out of which it grew. This was the infinite wisdom and mercy of God. 1. It was founded in wisdom. The covenant of grace was a result of counsel; it was no rash act, but a deliberate act with infinite wisdom. GOD being the Sovereign of all his creatures, and seeing man­kind in a perishing condition, determined within himself deliberately to make such a covenant of peace. 2. It was founded in mercy; (i. e.) in the goodness of GOD flowing out to those in misery. (2.) It is well ordered in respect of the method. First, GOD begins, then we come on. First, GOD, on his part, gives grace, and then we, on our parts, act faith and obedience. GOD has ever the first work; as, first, "I will be Your GOD, and then ye shall.

be my people." First,." I will take away the stony heart, and give an heart of flesh;" and then "Thou shall loathe Thourselves for Your iniquities and for Your abominations:" first, I will sprinkle water upon Thou," and then "ye shall be clean from all Your filthiness:" first, "I will put my Spirit into Thou, and cause Thou to walk in my statutes;" and then he shall keep my judgments and do them;" first, 111 will pour out my Spirit of grace and supplication upon Thou," and then "Thou shall mourn as a man mourning for his only son:" first, I will do all, and then ye shall do something. - A troubled spirit is apt to cry out, "Alas! I can do nothing; I can as well dissolve a rock, as make my heart of stone a heart of flesh!" Mark how the covenant stands well ordered, like an army:. I will do all, says GOD, and then Thou shall do something: I will strengthen and quicken Thou, and then ye shall serve me, says the Lord. (3.) It is well ordered in respect of the end and aim, to which all the parts of the covenant are referred. The end of the covenant is, " the praise of the glory of his grace." The parts of the covenant are the promise and the stipulation; the pro­mises are either principal, and that is GOD and CHRIST, or secondary, and that is, justification, sanctification, and glorification: and the stipulation on our parts, are faith and obedience; we must believe in him that justifies the ungodly, and walk before him in all well-pleasing. Ob­serve now the main design of the covenant, and see but how all the streams run, towards that ocean: GOD gives himself " to the praise of the glory of his grace." GOD gives CHRIST, pardon, sanctification, and salvation; and we believe, we obey, a to the praise of the glory of his grace;" and good reason, for all is of grace, and therefore all must tend "to the praise of the glory of his grace." It is of grace that GOD has given himself, CHRIST, pardon, sanctification, and salvation to any soul. It is of grace that we believe: -By grace are ye saved through faith, not of Thourselves, it is the gift of God." Oh! the sweet and comely order of this covenant! All is of grace, and all tends " to the praise and glory of it," and therefore it is called- a covenant of grace. Many a soul is forced to cry, I cannot believe; I may as well reach heaven with a finger, as lay hold on CHRIST by the hand of faith; but mark how. the covenant stands, like a well marshalled army, to repel this doubt.. If Thou cant not believe, GOD will enable thee to believe.. °C To Thou it. U given to believe." GOD will not only promise good things, but helps us by his Spirit to perform the conditions. He disposes our hearts to believe in GOD, and -to believe -in CHRIST. All is of grace, that all may tend " to the praise of the glory of his grace."

            5. Wherein is the covenant sure? I answer lit is sure in the performance and accomplishment of it. Hence the promises of the covenant are called, « The sure mercies of David;" not because they were sure unto David alone, but because they are sure unto all the seed of David that are in covenant with GOD, as David was. The promises of GOD’s covenant are not "yea and nay," various and uncertain, but they are " yea and amen,." sure to be fulfilled. Hence the stability of GOD’s covenant is compared *,,o the firmness and unmoveableness of the mighty mountains; nay, " mountains may depart, and the hills be removed by a miracle, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, says the Lord, that has mercy on thee." Sooner shall the rocks be removed, the fire cease to burn, the sun be turned into darkness; and the very heavens be confounded with the earth) than the promise of GOD shall fail.

            6. CHRIST is more learly manifested in this breaking forth of the covenant, than in any of the former: for here we see, (1.) That he was GOD and man in one person: David's son, and yet David's Lord "The Lord said unto my Lord, Sit Thou on my right hand, until I make thine enemies thy footstool. (2.) That he suffered for us; and in his sufferings how many particulars are discovered! As, first, his cry; "My God! my God! why has Thou forsaken me?" Secondly, the Jews' taunts, "-He trusted on the Lord, that he would deliver him; let him deliver him -if he delight in him:" Thirdly, the very manner of his death; " They pierced my hands and my feet. I may tell all my bones: they look and stare upon me: they part my garments among them, and. cast lots upon-my vesture." (3.) That he rose again for us. "Thou wilt not leave my- soul in hell, neither wilt Thou suffer thine Holy, One to see corruption." (4.) That he, ascended up into heaven; "Thou has ascended up on high Thou has led captivity captive; Thou has received gifts for men." (5.). That he must be King over us, and over his, enemies "The Lord said unto my Lord, Sit Thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion; rule Thou in the midst of thine enemies."  (6.) That he must be Priest, as well as King, and Sacrifice as well as Priest. ".The Lord has sworn, and will not repent, Thou art a Priest for ever after the order of Melchisedech:' -" Thou loves righteousness, and hates wickedness; therefore GOD, thy GOD, has anointed thee with the oil of gladness above thy fellows:" (i. e. above all Christians who are thy fellows, consorts, and partners in the anointing: " Sacrifice and burnt-offering Thou wouldst not have; but mine ear has Thou bored; burnt-offering and sin-offering has Thou not required. Then. said I, Lo, I come: in the voluine of the book it is written of me,: That I should do thy will, O God." Mine ears has Thou bored, or digged open. The Septuagint, to make the sense plainer, say, "But a body has Thou fitted me, or prepared for me." Meaning, that his body was ordained and fitted to be a sacrifice for the sins of the world, when other legal sacrifices were- received as unprofitable.. See how clearly CHRIST is revealed. It never was thus before.

            And thus, far -of the covenant of promise, as it was. manifested from David till the captivity.

SECT. VI

Of Me Covenant of Promise, as manifested to Israel about the Time of the Captivity.

            THE great breaking forth of this: gracious covenant a vas to Israel about the time of their captivity.; By reason., of that captivity of Babylon, Israel was almost; clean destroyed; and therefore then it was high time that. the. Lord should appear like a sun after a stormy rain,, and give them some clearer light of _CHRIST. He doth, so,; especially in these words, " Behold the days come, says, the. Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant which I, made with their fathers, in the day that I took them by the hand, to bring' them out of •the,., land of Egypt; which- my covenant they brake, although I was’an. husband unto them,; says the Lord.’But this shall be the covenant that I will. make with the house-;of Israel: After those days, says. the Lord, I will put -my law in, their inward parts, and write it in their hearts„ and I will be their GOD, -and they shall be my people.; and they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me from the least of them to. the greatest of them,: says. the Lord; for I will forgive. their iniquity, and remember their sin no more." In this ex­pression of the covenant, we shall examine these parti­culars:­

            1. Why it is called a new covenant. 2. Wherein: the expression of this- covenant does excel. the former; which GOD made with their fathers? 3. How does GOD put the law into our inward parts? 4.  What is it to have, the law. written in our hearts? 5. How are we taught, of GOD, so as not to need (comparatively).any other kind. of teaching? 6. What is the universality of this knowledge, in that " all shall know me, says the. Lord?"

            1. Why is it called a new covenant? I answer, It is called new, in contradistinction. from, the. covenant: of promise before CHRIST came. The very same words are repeated in the Epistle to the Hebrews: "Behold the days come, says the Lord, when I will make a new cove­nant with the house of Israel and the house of Judah.­ In that he says, a new covenant, he has made the first old; now that which decayeth and waxeth old, is ready. to vanish away." The new covenant is usually under­stood in the latter sense; it is new, because diverse from that which GOD made with the.. fathers before CHRIST; it has a new worship, new adoration, a new form of the church, new witnesses, new tables, new ordinances; and these never to be disannulled, never to wax old, as the. Apostle' speaks.

            2. Wherein does this covenant excel the former, which GOD made with their fathers.? I answer:-(I.) It excels in the benefits and. graces of the Spirit. We find, that, under this covenant, they were more plentifully bestowed upon the church than formerly.,(2.) It excels in the discovery of the Mediator, in and through whom this cove­nant was made. In the former expressions, we discovered much, yet in none of them was so plainly revealed the time of his coming, the place of his birth, his name, the circumstances of his nativity, his humiliation, and king­dom, as we find in this.-[l.] Concerning the time of his coming. " Seventy weeks shall be determined upon thy people,' and upon thy holy city, to finish transgression, and to make an end. of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the. vision and prophecy, and to anoint the Most holy," Dan. 11: 24. [2.] Concerning the place of his birth:. "But: Thou Bethlehem Ephrata, Though Thou be little among the Thousands of Judah, yet out of thee shall Hee come forth unto me, that is to be Ruler in Israel; whose goings forth have been from of Ad, from everlast­ing,  Mic. 5: 2:: (3.1, Concerning his name. " Unto us a Child is born, unto, us a Son is given, and the govern­meritt shall be upon his shoulders; and his name shall be called Wonderful, Counselor, the Mighty GOD, the, ever­lasting Father,. the Prince of Peace."-" In his days Judah shall be saved, and Israel shall dwell safely; and this is the name whereby he shall be called, The Lord our Righteousness.-" Behold, a virgin shall conceive,.and.bear a Son, and Thou, O virgin, shall call his name Immanuel," Isa. 9: 6; 8:. 14; Jer. 23: 5. [4.] Concerning the cir­cumstances of his nativity. That he should be born of a virgin: that at his birth all the infants round about Bethle­hem should be slain, Jer. xxxi. 15. That John the Baptist should be his forerunner, to prepare his way, Mal. 3: 1. That he should flee into Egypt, and be recalled thence again, Hosea 11: 1. I might add many particulars of this kind. [5.] Concerning his humiliation.. " Surely he has borne our griefs, and carried our sorrows; yet we did esteem him smitten of GOD, and afflicted; but he was wounded for our transgressions, be was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes were we healed. He was oppressed, and he was afflicted, yet he opened not his mouth. He was taken from prison, and from, judgment, and who shall declare his generation? He was cut off out of the land of the living; for the trangression of my people was he stricken.. It pleased the Lord to bruise him, he has put him to grief. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because he,hath poured out his soul unto death; and he was numbered with the transgressors; and he bare the sin of many; and made intercession for the trans­gressors." One would think this were rather a history than a prophecy of CHRIST's sufferings. [6.] Concerning his kingdom. "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold thy king comes unto thee: he is just, and having salvation; lowly, and riding upon an ass,: and upon a colt the foal of an ass," Zech. 9: 9, 1O. Behold a King, behold thy King comes, and he comes unto thee. 1. He is a King, and therefore. able. 2. He is thy King, and therefore willing to save. Wonderful love, that he would come! but more wonderful was the manner of his coming: he that before made man a soul after the image of GOD, then made himself a body after the image of man. And thus we see how this cove­nant excels the former in every one of these respects.

            3. How does GOD put: the law into our inward parts? I answer, GOD puts the law into our inward parts, by enlivening- us with the graces of his Holy Spirit, suit­able to his commandment. First, there is the law of GOD without us, as we see it or read it in the Scriptures; but when it is put within us, then GOD has wrought an in­ward disposition in our minds that answers to that law without us.’For -example, this is the law without, "Thou shalllove the Lord thy GOD with all thy heart, and with all, thy soul, and with all thy strength'." To answer Which` there is a promise, "I will circumcise thy heart, and the heart of thy seed, to love the Lord thy GOD with,-Al, thy heart, and with all thy soul. Now, when this promise' is fulfilled, when GOD has put love in our hearts,’then is the law put into our inward parts.

            4. What is it to. have the law written in our hearts This writing contains: the former, and is something more. 3't is said.to be written, that there might be something within answerable - to the law without; it was written without; and so it was written within. This writing is the very same with copying or transcribing. The writing within is every way answerable to the writing without. Oh! what a mercy is this, that the same GOD who wrote the law with his own finger on the tables of stone, should also write the same law with the finger of his Spirit in the tables of. our hearts! As Thou see in a seal, when Thou have put the seal on the wax, and Thou take it off again, Thou find in the wax the same impression that was on the seal; so it is in the hearts of the faithful; when the. Spirit has once softened them, then he writes the law; i, e. he stamps an inward aptness, an inward disposition on the' heart, answering to every particular of the law.

            5. How are we taught of GOD, so as not to need (comparatively,) any other kind of teaching? I answer, (l.)' GOD teaches inwardly. " In the hidden part Thou halt made me know wisdom," says David; and again, I thank the Lord that gave me counsel, my reins also instruct me in the night-season." The reins are the most inward part of the body, and the night-season the most private time; both express the intimacy of Divine teaching. "GOD, who commanded light to shine out of darkness, has shined into our hearts. Man's light may shine into the head, but GOD’s light alone does shine into the heart. (2.) GOD teaches clearly.' Elihu offer­ing himself instead of GOD to reason with Job, he tells him, " My words shall be of the uprightness of my heart, and my lips shall utter knowledge clearly." If ever the word come home to an heart, it comes with a convincing clearness. So the apostle, "Our gospel came unto Thou, not in word only, but in power, and in the Holy Ghost, and in much assurance." The word has a treble emphasis, assurance, full assurance, and much full assurance here is clear work. (3.) GOD teaches sweetly and comfortably.. " Thou hast, taught me," says David, and then it follows, "How,sweet are thy words unto my taste? Yea, sweeter than honey to my mouth." Luther said, " He would not live in paradise if he must live without the Word; but with the Word, (said he,) I could live in hell." When CHRIST put his hand, in by the hole of the door to teach the heart, " her bowels were moved, and then her fingers dropped upon the handles of the lock sweet-smelling myrrh," Cant. 5: 5. The teachings of, CHRIST left such blessings upon the first motion of the spouse's heart, that with the very touch of them she is refreshed; her fingers drop myrrh, and her bowels are moved as the monuments of his gracious teachings. Christians, these are the teachings of God!’ and, in reference to these, " We shall no more teach every `man his neighbor, and every man his bro­ther, saying, Know the Lord." GOD’s teaching is another kind of teaching than we can have from the hands of men; there is no man in the world can teach thus: and therefore, they whom GOD teaches, need not any other kind of teaching, respectively or comparatively.

            6. What. is the universality, of this knowledge? "They shall all know me,, from the. least of them to the greatest of them, says the Lord." The meaning is, that all that are in the covenant of grace shall be so taught of GOD, that they shall every one know GOD inwardly, clearly, experimentally, sweetly, and savingly.

I have now propounded the object we are to look unto; that is, JESUS, as held forth in a way of promise or cove­nant, in that dark time, from the creation till his first coming in the flesh: our next business is, to direct Thou in the mystery of grace, how Thou are to look to him in this respect,

CHAP 2:

SECT. 1. Of knowing JESUS, as carrying on the great Work of our Salvation, from the Creation until his fret coming.

            LOOKING comprehends. knowing, considering, desiring, hoping, believing, loving, joying, calling on, conforming to, as Thou have beard; and accordingly that we may practice,. 1. We must know JESUS carrying on the great work of our salvation in the beginning, and from the beginning, of the world. Come, let us learn what he did for us in the morning of this world. He made it for us, and he made us more especially for his own glory; but presently after we were made, we sinned and marred the image wherein GOD made us. This. was the saddest act that ever was x it was the undoing of man, and (without the mercy of GOD,) the damning of all souls to all eternity, And,. O my soul,, know this for thyself,, Thou wart in the loins of Adam at that same time, so that what he did, Thou didst;. Thou wast partaker of his sins, and Thou wart to partake with him in his punishment, But well may Thou say, Blessed be. GOD for JESUS CHRIST; at the very instant when all should have been damned, CHRIST intervened; a covenant of grace was made with man, and CHRIST is the foundation, in and through whom we must be reconciled unto God. Come, soul, and study this covenant of grace in reference to thyself. Had not this been, where hadst Thou been? Nay, where had all the world been at this day? Surely, it concerns thee to take notice of this great transaction. After man had fallen by sin, CHRIST is promised; and that. all the saints might partake of CHRIST, a covenant of grace is intro­duced. This, at the beginning of the world, was more dim, but the nearer to CHRIST's coming in the flesh, the more clearly it appeared. Howsoever dimly or clearly, thus it pleased GOD in CHRIST to carry on the great work of our salvation at that time, viz. by a promise of CHRIST, and by a covenant in CHRIST. And for thy better know­ledge of it, study the promise made to Adam, Abraham, Moses, David, and Israel. Study these several breakings out of the covenant of grace. It is worth thy pains; it is a mystery "which had been hid from ages, and from generations, but now is made manifest to the saints." Here lies the firm foundation of a Christian's comforts; if Thou can but assure thyself of thy part in this, Thou art blessed for ever.’Oh' how satisfying is it to know the faithful engagements of the Almighty GOD, through that Son of his love, in a covenant of grace.

SECT. 2: Of considering JESUS in that Respect.

            We must consider JESUS carrying on the great work of our salvation in that dark time. It is not enough to study it and know it, but we must seriously meditate, ponder, and consider it, till we bring it to some profitable issue. This is the consideration I mean, that we hold our Thoughts to this or that spiritual subject, till we per­ceive success, and the work prosper in our hands. Now, to help us in this, 1: Consider JESUS in the first promise made to man. " It shall bruise thy head, and Thou shall bruise his heel." When all men were under the guilt of sin, and in the power of SATAN; and when Thou, my soul, wast in as bad a case as any other, then to hear the sound of these glad tidings, then to hear of JESUS, a Savior, and Redeemer, sure this was welcome news. Come, draw the case nearer to thyself. Thou wast in Adam's loins; suppose Thou hadst been in Adam's stead; suppose Thou hadst heard the voice of the Lord walking in the garden;" suppose Thou hadst heard him call, " Adam, where art Thou?" Peter, Andrew, Thomas, where art Thou? What? Have Thou eaten of the tree whereof I commanded thee that Thou should not eat?" Appear, and come to judg­ment; the law is irrevocable, " In the day that Thou eatest thereof Thou shall surely die." There is nothing to be looked for but death temporal, death spiritual, and death eternal. Oh! what a fearful condition is this, no sooner to come into the world, but presently to be turned over into hell! for one day to be a monarch of the world, and the very next to be a slave of SATAN, and bound hand and foot in a darksome dungeon! for a few hours to live in Eden, to enjoy every tree in the garden, " pleasant to the sight, and good for food," and then to enter into the confines of’eternity, and ever be tormented with the devil and his angels! It is no wonder that Adam sought to "hide himself from the presence of the Lord GOD amongst the trees of the garden." O my soul, in that case Thou wouldst have cried to the rocks and to the mountains, Fall on me, and hide me from the face of him that sitteth on the throne." If GOD be angry, who may abide it? When " the great day of his wrath is' come, who shall be able to stand?" And yet despair not, O my soul; for in the midst of wrath GOD is pleased to remember mercy. Even now, when all the world should have been damned, JESUS is proclaimed and pro­mised, and he it is that must die, according to the com­mination; for he is our surety, and he it is that by, death must overcome death and the devil. " It shall bruise thy head," says GOD to SATAN; as if he had said, Come, SATAN, Thou has taken captive ten Thousands of souls Adam and Eve are now ensnared, and in their loins all the men and women that ever shall be. Now is thy day of triumph, but Thou shall not carry it thus. Out of the seed of the woman shall spring a Branch, `1 and he shall bruise thy head," he shall break thy power, he shall tread thy dominion under foot, he shall lead thy captivity captive, he shall take away sin, he shall point out to men and angels the glory of heaven, and a new world of free grace. - In this promise, O my soul, is wrapped up thy hope, thy heaven, thy salvation; and therefore con­sider it, look on all sides of it, view it over and over; it is a field that contains in the bowels of it a precious treasure; there is in it a Savior, a Redeemer, a Deliverer from sin, death, and hell.

            2. Consider JESUS in that promise made to Abraham. "I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a GOD to thee and to thy seed after thee." In respect of this covenant, Abraham is called " the father of the faithful;" and they which are of the faith are called " the children of Abraham." And, O my soul! Thou dost by faith draw it through Abraham, to whom this promise was made, for "if ye be CHRIST's, then are ye Abraham's seed, and heirs according to the promise." Consider what a mercy this is, that GOD should enter into a covenant with thee in the loins of Abraham. GOD made a promise of CHRIST, and inclu­sively a covenant of grace in his comforting Adam; but he makes a covenant expressly under the name of cove­nant, with Abraham and his seed. Be amazed! What? That the great and glorious GOD of heaven and earth should make himself a debtor to us? O my soul, think of it seriously: he is in heaven, and Thou art on earth; he is the Creator, and Thou art his creature. Ah! - what art Thou, or what is thy Father's house, that Thou

 should be raised tip hitherto! The very covenant is a wonder, as it relates to GOD and us. What is it but a compact, a binding of GOD and us. When Jehoshaphat

and Ahab were in covenant, see how Jehoshaphat ex­presseth himself, " I am as Thou art, my people as thy people, my horses as thy horses;" and so it is between

God and us. If once he gives us the covenant, then his strength is our strength, his power is our power, his armies are our armies, his attributes are our attributes,

we have an interest in all.. There is an offensive and defensive league, as I may say, between GOD and us; and if we put him in mind of it in all our straits, be cannot

deny us. Thus runs the tenor of his covenant, "I will be a GOD to thee, and to thy seed after thee." This is the general promise, that carries all other promises in its

womb. Consider that it is GOD in CHRIST that is pro­ pounded to us in this phrase, " I will be a GOD to thee." Here is the greatest promise that ever was made. CHRIST, GOD, is more than grace, pardon, holiness,' heaven; as the husband is more excellent than the marriage-robe, bracelets, rings. The well and fountain of life is of more excellency than the streams. CHRIST JESUS is far above a created beatitude which issueth from him.. O my soul, is not this worthy of thy inmost consideration

            3. Consider JESUS in that promise made to Moses and the Israelites, ".1 am' the Lord thy GOD, who brought thee- out of the land of Egypt, out of the house of bondage." Much has been said to this promise; but to contract it, consider in the promise the sufficiency and propriety. First, here is sufficiency. It. is a promise of infinite worth, an hid treasure, a rich. possession, an overflowing blessing, which none can rightly value;; it is no less than the great, and mighty, and infinite God. If we had a promise of an hundred worlds, or of ten heavens, this is more than all. Heaven indeed is beau­tiful, but GOD is more beautiful; for hoe is, the GOD of heaven: and hence it is that the saints in heaven are not satisfied without their God.. It is a sweet expression of Bernard, "As whatsoever we give unto thee, Lord, unless we give ourselves, cannot satisfy thee; so whatsoever Thou givest unto us, Lord, unless Thou givest thyself, it cannot satisfy us." And hence it is, that as GOD does make the saints his portion, so GOD is the portion and inheritance of his saints. Consider the greatness, the goodness, the all-sufficiency of this promise, " I am the Lord thy God!" No question but Moses had many other rich promises from GOD, but he could not be satisfied without GOD himself "If thy presence be not with us, carry us not hence." And no wonder; for without GOD all things are nothing; but in the want of all other things GOD himself is instead of all. It is GOD’s sole preroga­tive to be an universal good. The things of this world can but help in this. or that particular thing; as bread against hunger,. drink against thirst, clothes against cold and nakedness, house against wind and weather, riches against poverty, physic against sickness; but GOD is an all-sufficient good he is all in all both to the inner and outward man. Are we guilty of sin? There is mercy in GOD to pardon us. Are we full of infirmities? There is grace in GOD to heal us. Are we strong in corrup­tions? There is power in GOD to subdue them in us. Are we disquieted in conscience? There is that Spirit in GOD that is the Comforter, that can fill us with joy un­speakable and glorious. And for our outward man, all our welfare is. laid up in God: he is the GOD of our life, Psal. xlii. 8; he is the strength of our life, Psal. 27: 1; he is a quickening Spirit, 1 Cor. 15: 45. Which, Though it be in regard of the inner man, yet there it is spoken of the outward man, which the Lord shall quicken after death, and does now keep alive by his mighty power; for " in him we live, and move, and have our being."

            O my soul, that Thou wouldst but meditate and con­eider this promise in all thy wants. When means fail, and the streams run no more, oh! that Thou wouldst then go to the fountain, where the waters run sweeter, and more sure! For, as Joseph said to Pharaoh,. " It is not in me, GOD shall _give pharaoh an answer of peace." So may silver and gold, and such things say to thee, It is not in us; GOD shall give enough out of himself. Have GOD, and have all: want GOD, and there is no content in the enjoyment of all. It was the apostle's case, "As having nothing, yet possessing all things." Surely he lived to GOD, and enjoyed GOD, and he was an all sufficient good unto him. GOD may be enjoyed in any condition; in the meanest, as well as the greatest; in the poorest as well as the richest. GOD will go into a wilderness, into a prison with his people, and there he will make up all that they are cut short of. Thy discon­tents therefore arise not from the want of outward means, but from want of inward fellowship with God: and if Thou dost not find a sufficiency, it is because Thou dost not enjoy him “who is thy all-sufficient good. Oh! stir up faith, and consider the covenant;; think seriously on this promise, ~Q I am GOD all-sufficient: I am the Lord thy God."

            Here is the propriety of saints, " The Lord thy God." What is this, that GOD is thy God? Heaven and earth, angels and men, may stand astonished at it. What that the great and mighty GOD, GOD almighty, and GOD all-sufficient, should be called thy God! It is observable what the apostle speaks, "God is not ashamed to be called their God." Would not a prince be ashamed to take a beggar, a base and adulterous woman, to be his wife? But we are worse than so, and GOD is better than so. Sin has made us worse than the worst of women, and GOD is better, holier, higher than the best of princes. And yet GOD is not ashamed to own us, nor ashamed that we should own him as our own, " I am thy God. It is as if the Lord should say, use me, and all my power, grace, mercy, kindness, as thine own. Go through all my attri­butes; consider my almighty power, consider my wisdom, understanding, goodness, truth, faithfulness; consider my faithfulness; consider my patience, long-suffering, for­bearance, all these are thine. As thus, my power is thine, to work all thy works for thee, and in thee, to make a passage for thee in all thy straits, to deliver thee out of six troubles, and out of seven. My wisdom is thine, to counsel thee in any difficult cases, to instruct thee in things that be obscure, to reveal to thee the mysteries of grace, and the wonderful things contained in my law: my justice is thine, to deliver thee when Thou art oppressed, to defend thee in thy innocence, and to vindicate' thee from the injuries of men. What needs more? O my soul, think of these, and all other GOD’s attributes: say in thyself, all these are mine. Nay more; think of GOD in CHRIST, (for otherwise what have Thou to do with GOD in a covenant of grace?) and say in thy heart, JESUS CHRIST is mine, my Savior, my Re­deemer, my Head, my elder Brother. His doings are mine, and his sufferings are mine; his life and his death; his resurrection and ascension, his session and interces­sion, all are mine. Nay, more; if CHRIST be mine, why then all good things are mine in CHRIST; I say, in CHRIST, for they come not immediately, but through the hands of a Redeemer, and Though he be a man who redeemed us, yet because he is GOD as well as man, there is more of GOD, and heaven, and free love, in all our good things, than if we received them immediately from God. Ravens have their food, and devils have their being from GOD, by creature-right; but we have all we have from GOD in CHRIST by covenant-right. This sure