I. That life and salvation, which are very comprehensive blessings, containing all that sinful creatures stand in need of, are promised herein. Hereby the grace of God is more eminently illustrated than it was in the first covenant; in which though life was promised, yet there was no promise of salvation, or of the recovery of a forfeited life. This is only brought to light by the gospel, which contains a glorious discovery of the grace of this covenant: the blessings promised therein, are, grace here, and glory hereafter; all which are contained in that promise, _I will be a God to thee_, that is, I will deal with thee in such a way, as that all my divine perfections shall contribute to thy happiness. And sometimes when God reveals himself as a covenant-God, he promises, as he did to Abraham, that _he will be their shield, and their exceeding great reward_, Gen. xv. 1. And there are other promises respecting the forgiveness of sin; as when God says, _I, even I, am he that blotteth out thy transgressions, for mine own sake, and will not remember thy sins_, Isa. xliii. 25. and, that we may consider this in its utmost extent, the apostle says as much as can be expressed in words, which is the consequence of God’s being a covenant-God to his people, when he tells them, _All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours_, 1 Cor. iii. 22. II. Man could not have been made partaker of these invaluable blessings contained in this covenant, without the interposition of a Mediator; for he no sooner rebelled against God, but he was separated from his presence and deprived of all those blessings, which he might otherwise have expected; and, on the other hand, the holiness and justice of God obliged him to testify his displeasure against him, whereby he was utterly excluded from all hope of obtaining any blessings from him: the perfections of the divine nature rendered it necessary that a satisfaction for sin committed, should be insisted on; and this could not be given by man in his own person, nor could he reasonably expect that God should receive him into favour without it, as having rendered himself guilty in his sight, and so liable to condemnation. Therefore, since he could do nothing that had any tendency to repair the injuries which he had offered to the divine justice, if ever he have access to God, and acceptance in his sight, it must be in and through a Mediator; which leads us to consider what we are to understand, by a mediator, and what was to be done by him, in order to the procuring this favour.