ness of Jehovah, traces them to the unchangeable covenant, introducing Jehovah-“I have made a covenant with my chosen, I have sworn unto David my servant, thy seed will I establish for ever, and build up thy throne to all generations." This refers, doubtless, to the promise of the Lord sent by the prophet Nathan unto David, "And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom; he shall build an house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son. 2 Sam. 7:12, 13. That this was a prophecy relating, in a primary and partial sense, anto King Solomon, none will deny; but it is equally true that it had a second and more glorious reference to the Messiah. Hence, in proving the superiority of Jesus over the angels, the apostle quotes the last verse. An angel also declared unto Mary that "The Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end." Luke, 1: 32. There are many other passages of Scripture which show that there was an eternal and mutual agreement between Jehovah and the Messiah, which will be produced presently to illustrate the different parts of this covenant. We now proceed to consider

§ 5. 2. The nature of this covenant. This may be partially learned from the different names by which it is called. By some it is called the Covenant of Redemption, its great design being the redemption of sinners. "The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. Isaiah, 59:20. Here the Messiah is frequently called "the Redeemer of Israel," and believers are exhorted to remember that they are redeemed with precious blood. Job believed in the existence of his divine nature, and in his future incarnation. I know that my Redeemer liveth, and that he shall stand at the latter

day upon the earth." Job, 19: 25. Others prefer the appellation, the Covenant of Grace, in opposition to the Covenant of Works. It is the most illustrious display of the free, rich and abundant grace of God to a guilty world. By others again it is called a Covenant of Reconciliation and Peace; it being designed to bring about reconciliation between the offended Majesty of heaven and offending sinners of Adam's race. In the covenant of works God contracted with Adam as a friend, without the interposition of a mediator; but in this covenant man is considered as a fallen creature, a transgressor of the law, and an enemy to God. This covenant is the security of God's people. "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee." Isaiah, 54: 10.

§ 6. 3. We next observe the parties of this covenant. In all covenants, as we have already noticed, there must be two or more parties. In this covenant it is generally considered that the contracting parties are two, viz: the Father and the Son. My dear Benjamin will allow me to take for granted, at present, what I hope to prove hereafter in its proper place, namely, that there are three distinct persons in the one Jehovah. Now the eternal Father, and his coeternal Son, are particularly mentioned in the Scriptures as the contracting parties, but not to the exclusion of the Holy Spirit, who hath an important part to perform, as will be seen presently.

In the sixth chapter of Zechariah, verse 9-13, we have a remarkable prophecy concerning the Messiah. “The word of the Lord came unto me, saying, Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah; then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest;

and speak unto him, saying, thus speaketh the Lord of hosts, saying, Behold the MAN whose name is the BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord; even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne and the counsel of peace shall be between them both." In this prediction the prophet truly describes, in a short, but lively manner, the person, offices and glory of the Messiah, subjoining, at last, the cause of all these; namely, why the Messiah appeared as such a person, executed such offices and obtained such a glory, namely, because of that eternal covenant which was established between him and his Father, calling it, verse 13th, the “ counsel of peace."

§ 7. That the Messiah is meant by the branch, will not be denied. The same person is spoken of under the same title and character in ch. 3: 8, which verse the Targum paraphrases thus: "Behold I will bring forth my servant, the Messiah." It hath also been applied to the Messiah by Kimchi, and Aben Ezra, R. Abendana in his notes, in Michlol Yophi in loco, and by R. Joshua in Echa Rab. fol. 58, c. 2. The same person, also, is called "the righteous branch," in Jer. 23: 5, and 33: 15; which is applied to the Messiah by the Targum, and by many others of our Rabbins see Kimchi and R. Sal. ben. Melech in Loco, R. Isaac in Chiz. Emunah, p. 1, c. 42; who also interprets "the Lord our righteousness" of the Messiah, (ver. 6;) and so it is likewise understood by R. Yochanan in Tal. Bava` Bathra, fol. 75, c. 2, by R. Aba bar Cahana in Echa Rab. f. 58, 2, by R. Sadaia Gaon, in Dan. 7: 13, and in Beresh. Rab. Gen. 25: 6, see gal. de Arcanis, c. v. l. 8, c. 3. In Isa. 4:2 it is said, "In that day shall the branch of the Lord be beautified and glorious;" which the Targum renders thus: "At that time the Messiah of the Lord shall

be for joy and glory;" and Kimchi also expounds it of King Messiah.

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§ 8. Another passage of sacred writ which deserves our notice is Prov. 8:23. I was set up from everlasting, from the beginning, or ever the earth was." That the speaker in this text, called Wisdom, is a person, and not a mere altribute of the divine nature, is evident from the personal properties, personal acts, and personal words which are ascribed to it. Besides, none will deny that the wisdom which speaks in this chapter is the same that speaks in chapter 1st. from ver. 20 to 27. These verses I would earnestly recomanend to the perusal and meditation of my dear Benjamin; and I doubt not that he will join me in approving the sentiment of the learned Dr. Owen, who saith, "If wisdom there, i. e. chap. 1, be not a person, and that a divine person, there is none in heaven. For who is it that pours out the Holy Spirit? who is it that men sin against in refusing to be obedient? who is it that in their distress they call upon, and seek early in their trouble? The whole Scripture declares unto whom, and unto whom alone, these things belong, and may be ascribed."

The word, translated here, set up, signifies to pour out, anoint, appoint. It is the same that is used in Ps. 2: 6. "Yet have I set my king upon my, holy hill of Zion, which is applied to the Messiah, as has already been shown. The holy unction poured on the head of kings, priests, or prophets, was used at their inauguration into their office. Hence we see that the Messiah did not take upon himself the honor of being the mediator, but that he was chosen, called, and appointed by the Father. To this truth our attention is called by Jehovah himself. Behold my servant, whom I uphold; mine elect, in whom my soul delighteth." Isa. 42: 1. And no doubt, in allusion to this, the apostle, when speaking of the precious blood of Christ, by which we are redeemed, he saith, "who verily was foreordained before the foundation of the world," 1 Pet. 1: 20,

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§ 9. As it was necessary that the Mediator should be appointed and authorized for his work, so likewise it was necessary that he should act voluntarily, and give his consent. As it was the free and sovereign pleasure of the Father to provide a Savior for guilty men when he passed by the fallen angels, so it was the result of the Son's own will to assume our nature and become our kinsman and Redeemer. Thus it is written, Ps. 40: 6-8, "Mine ears hast thou opened, or bored," alluding to the custom used under the ceremonial law, by which the willing servant was signified to be obliged, by his own consent or choice, to serve his master for ever. To this appointment the Son replied, "Lo, I come; I delight to do thy will, O my God; yea, thy law is within my heart." To the same purpose the Messiah is introduced, saying, "The Lord God hath opened mine ear, and I was not rebellious, neither turned away my back." Isa. 50:5. The Messiah, being equal with the Father, could not be compelled, against his will, to undertake the work of redemption, but he did it cheerfully. Hence the Messiah assures us "that his delights were with the sons of men from the foundation of the world." Prov. 8:31.

Hence it was no more "unjust" or "cruel," when, in the fullness of time, the Father dealt with his beloved innocent Son as if he had been a servant and a criminal, than it is considered unjust or cruel in a creditor, jury, or judge, to deal with a surety as if he himself had contracted the debt for which he became security.

10. 4. Having thus considered the parties contracting, we now state the contract itself, or the condition of the covenant. It hath already been stated that the great design. of this covenant was the redemption or salvation of sinners. The Father there required of his Son to do all that was necessary for the sinner to be pardoned freely, sanctified wholly, and glorified eternally, consistently with all the perfections of God and the demands of his holy law. But, for order's sake, I will mention a few particulars.