comfort us in all our troubles? How should this but encourage us to go to God in all distresses? O what thankful loving thoughts should we have of God, that would thus infinitely condescend to covenant with us? 4. What are the good things promised in his expressure of the covenant? Not to reckon up the temporal promises of riches, honor, victory, peace and protection in a land of oil, olive and honey, the great merices 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 am the Lord thy God." 4. By the fruit of that propriety in reference to Israel, "Which brought thee out of the land of Egypt, out of the house of bondage."

1. "I am Jehovah:" we read that he "appeared to Abraham, Isaac, and Jacob, by the name of God Almighty," but now he was known to the Israelites by his name Jehovah, "I am the Lord," Exod. 6: 3: Why, was it not by that name he appeared to Abraham, Isaac, and Jacob? No, no, saith God: "By my name Jehovah was I not known to them," Exod. 6:3. This hath occasioned a question, How can this be? Do we not read expressly, that God said to Abraham, "I am the Lord that brought thee out of Ur of the Chaldees? And again, I am the Lord God of Abraham thy father, and the God of Isaac?" Gen. 28: 13. How then is it said That by his name Jehovah he was not known unto them? This place hath perplexed many of the learned, but the meaning seems to be this, that though he was known to the patriarchs, by his name Jehovah, as it consists of letters, syllables, and sounds: yet he was not experimentally known unto them in his constancy to perform his promise in bringing them out of the land of Egypt until now. This name Jehovah denotes both his being in himself; and his giving of being, or performance to his word or promise: thus indeed he was not known, or manifested to the patriarchs: they only were sustained by faith in God's almighty power, without receiving the thing promised: it is said of Abraham, that while he was yet alive, "God gave him no inheritance in Canaan, no not so much as to set his foot on, yet he promised that he would give it to him for a possession, and to his seed after him," Acts 7:5. And now when his seed came to receive the promise, and to have full knowledge and experience of his power and goodness, then they knew the efficacy of the name Jehovah: So, upon performance of further promises, he saith, they shall know him to be Jehovah, "And thou shalt know that I am the Lord," Isa. 43: 2,3. Therefore my people shall know my name, they shall know in that day, that "I am he that doth speak, Behold it is I," Isa. 52: 6.

2. "I am Jehovah Elohim," this denotes the plurality of persons: God, in delivering of the law, doth not only shew his being, but the manner of his being; that is, the three manner of subsistings in that one simple and eternal being: or the trinity of persons in that unity of essence. The word signifies strong, potent, mighty: or if we express it plurally, it signifies the Almighties; or 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, Now God is said to be the author of these laws delivered in a

CHAP. I.

LOOKING UNTO JESUS.

covenant-way by Moses, that so the great authority may be procured to them: and hence all law-givers have endeavored to persuade the people, that they had their laws from God.

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. 1. 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. 2. A possession of him: God doth not only shew himself unto us, but he doth 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," 1 John 1:3. And to kiss And Christ is said to "come and sup with us," Rev. 3:20. us with the kisses of his mouth," Cant. 1:1,2. And to be "near us, in Surely this is the highest all that we call upon him for," Deut. 4:7. happiness of the saints, that God is their God; when they can say this, they have enough; if we could say, This house is mine, this town, this city, this kingdom, this world is mine, what is all this? O but when a Christian comes at length, and says, This God that made all the world is mine, this is enough; indeed this is the greatest promise that ever was made, or ever can be made to any creature, angels or men; (if we observe it) God herein 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 coyenant with us.

1. The Father enters into covenant with us; he promiseth to be a Father to us, hence, saith the Lord, "Israel is my son, my first born," Exod. 4:22. And again. "Is Ephraim my dear son? Is he a pleasant child?" Jer. 31:20. The Lord speaketh, as though he were fond of his children: as delighting in them, for so it is said, "The Lord taketh pleasure in them that fear him," Psalm 47:11. Or as pitying of them, for so it is said likewise, "Like as a Father pitieth his children, so the Lord pitieth them that fear him," Psalm 103:13.

2. The Son is in covenant with us, and speaks to us in this language, "Thou art mine," Isa. 43:1. How comes that about? Why, 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 undertakes for us to take up all controversies, which may fall out between God and us: he promiseth to restore us to the adoption of sons: and we might be not only to the title, but to the inheritance of sons, that " where he is," John 17:24.

"By one offering he 3. The Holy Ghost makes a covenant with us. hath perfected for ever them that are sanctified: whereof the Holy Ghost also is a witness and a worker-this is the covenant, that I will make with them: I will put my laws into their hearts, and in their minds will I write them;" Heb. 10:14,15,16. I know the Father is implied in this, yet here is the proper work of the Holy Ghost; what the Father hath purposed for us from all eternity, and the Son hath purchased for us in his time, that the Holy Ghost effects in us and for us in our time, he applies the blood of Christ for remission of sins; he writes the law in our hearts; he coforts us in our sadness; he supports us in our faintings, and guides us in our wanderings. Now he that effects these things for us, and in our

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hehalf, he is therefore said to make a covenant with us. Thus Elohim, God personally considered, Father, Son, and Holy Ghost, are in covenant with us.

4. This is the great promise? what can be greater? When God saith to Abraham, "I will be thy God," what could he give more? So when God tells us "I am the Lord thy God," what could he say more? “God having no greater to swear by (saith the apostle) he swore by himself," Heb. 6:13. So God being minded to do great things for his people, and having no greater thing to give, he gives himself. O the goodness of God in Christ! "I am the Lord thy God."

5. 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 shall they come out with great substance," Gen. 15:13,14. See here Israel must be strangers in Egypt, and serve 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? Here is the work of redemption joined with that great name Jehovah Elohim, to signify that such a redemption is a clear testimony of a true and mighty God. Whether this were laid down only as a peculiar argument to the Jews to keep the commandments, or it belongs also to us being graffed in and become of the same stock with them, I shall not dispute: this is without any controversy, that their bondage was typical, and ours spiritual: you see the good things promised in this cov

enant.

6. What is the condition of this covenant on our part, as we may gath er it hence? 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 shalt have me to be thy God, or, Thou shalt have no other gods before 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 or meant; 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. In the prophets we read frequently these exhortations. "Trust in the Lord; Commit thyself unto the Lord; lean upon the Lord, and roll thy burden upon the Lord;" but what the prophets exhort unto, that is commanded in this expressure of the covenant, and who can trust in the Lord, or commit himself to the Lord, or lean upon the Lord, or roll his burden on the Lord, if he be a sinner, unless it be in and through a Mediator? Israel must walk before God in all well-pleasing; and the apostle tells us, that "without faith it is impossible to please God," Heb. 11:6. But to go no 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, yet there is mention of love, and yet our Saviour discovers and commands it there; when the lawyer tempted Christ, "Master, which is the great commandment in the law?" You know Christ's answer, "Thou shalt love the Lord fy God with all thy heart, with all thy soul, and with all thy mind. This

is the first, and great commandment," Matth. 22:36,37,38. Now, as our Saviour discovers love there, so, in like manner, is faith and Christ, they are the necessary consequents. But you may object, What say we to obedience? Is not that rather the condition of this covenant, thus shining in the law?

Indeed the law and obedience are co-relatives. But in this case we are not to look to the law, as merely mandatory; we gave to you the sense of the word, and how it is used as a covenant of grace: remember only this; the law is considered either more strictly, as it is only an abstract rule of righteousness, holding 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; but in the latter sense it is a covenant of grace. And yet I dare not say, That as the law is a covenant of grace, it doth 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 you my thoughts in this distinction; obedience to all God's commandments is either considerable as a cause of life, or as a qualification of the subject; in the former sense it cannot be a condition of the covenant of grace, but in the latter sense 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 or belief in the promises of the covenant is the only condition; faith and obedience are opposed in the matter of justification and salvation in the covenant, not that they cannot stand together in one subject, for they are inseparably united: but because they cannot concur and meet together in one court, as the cause of justification and 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 not obedience, but only faith is the cause of life contained in the covenant.

7. Who was the Mediator of this covenant? To this we distinguish of a double Mediator, viz. Typical and spiritual; Moses was a typical, but Christ was the spiritual Mediator; and herein was Moses privileged above all before him; he was the mediator of the Old Testament, Christ rescrving himself to be the Mediator of a better covenant, Heb. 8:6. i. e. Of the New Testament. Moses received the law from God, and delivered it to the people, and so he stood as a mediator between God and the people: never was mortal man so near to God as Moses was; Abraham indeed was called God's friend; but Moses was called God's favorite: and never was mortal man, either in knowledge, love or authority, so near unto the people as Moses was, which makes the Jews (O wonderful!) to idolize him to this very day. Moses was called in as a mediator on both parts. 1. On God's part, when he called him up to receive the law, and all those messages which God sent by him to the people. 2. On the people's part, when they desired him to receive the law, for they were afraid by reason of the fire, and durst not go up into the mount: mark how he styles himself as a mediator, "At that time (saith he) I stood between the Lord and you, to show you the word of the Lord," Deut. 5:5. He was God's mouth to them, and he was their mouth to God; and he was a prevailing mediator on both parts: he prevailed with God for the suspending of his justice,

that it should not break out upon the people, and he prevailed with the people to bind them in covenant unto God, and to make profession of that obedience, which the Lord required and called for: yet for all this, I call him not a mediator of redemption, but relation. A great deal of differ ence there is betwixt Moses and Christ. A3, 1. Moses only received the law, and delivered it unto 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 again. 3. Moses had the law only writ in tables of stone, but Christ writes it in the tables of our hearts. 4. Moses was mere man, but Christ is God as well as man. Moses was only a servant in God's house, but Christ is a Son: yea, Christ is Lord of his own house the church: Moses' mediation was of this use, to show what was the true manner of worshipping God; but he did not inspire force and 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 of Christ, and of his death do we find in this manifestation of the covenant? I answer, 1. In delivering the law we find something of Christ; there is a question, Whether the Lord himself immediately in his own person delivered the law? and some conclude affirmatively from the preface, "God spake these words, and said," Deut. 5:22. And from that passage of Moses, "These words the Lord spake unto all your assembly in the mount out of the midst of the fire-And he wrote them on two tables of stone, and delivered them unto me." But others are for the negative, and say, This proves not that they were pronounced or delivered immediately by God; for we find in the scripture that when the angels were the immediate persons, yet the Lord himself is reported to have spoke unto men," Gen. 18:3.13. Exod. 3:2.6,7. And Augustine de Trin. L. 2. C. 13. is resolute, that Almighty God himself in the time of the Old Testament, did not speak to the Jews with his own immediate voice, but on ly by Christ, or by his prophets; and for this ministerial voice of his angels some produce those texts, "Who have received the law by the disposition of angels, and have not kept it, Acts 7:53. And wherefore then serveth the law? It was added because of transgressions till the seed should come, to whom the promise was made, and it was ordained by angels in the hand of a Mediator, Gal. 3:19. And if the word spoke by angels was steadfast," &c. Heb. 2:2. For my part it hath puzzled me at times, whether of these opinions to take; but others say (and I am now as apt to join with them as with any of the former), That Jesus Christ the second person of the Trinity, to be incarnate, who is called the Messenger of the covenant, Mal. 3:1. and the Angel of his presence, Isa. 63:9. was he that uttered and delivered the law unto Moses; and to this purpose are produced these texts: "This Moses is he that was in the congregation with the angel, which spake to him in the mount Sinai," Acts 7:33. Now this angel was Christ, as it is cleared in the following verse 39, "Whom (or which angel) our fathers would not obey; but thrust him from them, and in their hearts turned back again to Egypt." They would not obey the angel, but thrust him from them, i. e. they tempted the angel, whom they should have obeyed; and who was that but Jesus Christ? as it is cleared more fully and expressly by the apostle, 1 Cor. 10:9. "Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents." Some of the learned are of opinion, That Christ the Son of God did in the shape of a man deliver the law: but I leave that.

2. In the law itself, as it is a covenant of grace, we find something of