ing, and that they carry their bolts and fetters of indwelling sin through the field of free grace, even to the gates of glory; Christ daily washing, and we daily defiling, to the end that grace may be grace.

I have run through all the manifestations of the covenant of grace, as we have them discovered in the Old Testament; and yet that we may see the better how these things concern us, I shall only propound these two queries more, and then we have done.

1. Whether is the covenant of grace the same for substance in all ages of the world! We answer, Yea, the fathers before Christ had not one covenant, and we another; but the same covenant of grace belongs to us both. This appears in that, First, They had the same promise. Secondly, they had it upon the same grounds.

1. They had the same promise, as, "I will be your God, and you shall be my people," Lev. 26:12. "And happy art thou, O Israel, saved by the Lord;" and, "The Lord is our King, and he will save us," Isa, 33:22. They had not only hopes of an earthly inheritance in Canaan (as some fondly imagine) but of an heavenly inheritance in the kingdom of God: and to this purpose our Saviour speaks expressly. Many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven," Isa. 33:22. Matth. 8:11.

2. As they had the same promise, so they had it upon the same ground that we have, even by faith in Jesus Christ; " Abraham saw my day," said Christ, John 8:56. And "Christ is the same yesterday, and to-day, and for ever," Heb. 13.8. He is the same not only in regard of essence, but also in regard of efficacy of his office from the beginning to the end of the world. We believe (said Peter) that through the grace of the Lord Jesus Christ, we shall be saved even as they, Acts 15:11. And "unto us was the gospel preached (saith Paul) as unto them," Heb. 4:2. Some may think they had no gospel, but only the law before Christ; but what say you? Have we not observed a thread of the gospel and of the covenant of grace, to run through all the Old Testament, from first to last? and how plain is the apostle, "For this cause also was the gospel preached also to them that are dead?" 1 Pet. 4:6. Dead long since; for he speaks of them who lived in the days of Noah. Nay, the apostle to the Hebrews gives us a catalogue of Old Testament believers, "By faith Abel offered up unto God a more excellent sacrifice than Cain. By faith Enoch was translated, that he should not see death. By faith Noah being warned of God, prepared an ark. By faith Abraham when he was called to go into a place, which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went. These all died in faith not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them," Heb. 11:4,5.7,8.13. Besides these, he reckons up the faith of Abraham, and Isaac, and Jacob, and Joseph, and Moses, and Rahab, and Gideon, and Barak, and Samson, and Jepthah, and David, and Samuel, and of all the prophets, who through faith did marvellous things, as it there appears. Surely they had the same doctrine of grace as we have; it is the very same for substance without any difference.

2. Wherein is the difference then hetwixt the Old and the New Testament; or betwixt the old and new manner of the dispensation of the covenant of grace?

They are one for substance, but in regard of the manner of dispensation and revealing in the several times, ages, states and conditions of the church, there is a difference. I shall reduce all to these particulars: they are distinguished,

1. In the object. In the old administration Christ was promised, but in the covenant Christ is exhibited: it was meet 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.

2. In the federates. Under the old dispensation they are compared to an heir under age, needing a guardian, tutor or schoolmaster, little differing from a servant; but in the New Testament they are compared to an heir come to ripe years; see Gal. 4:1,2,3, &c.

3. In the manner of their worship; in the Old Testament they were held under the ceremonial law; and oh what an heap of ceremonies, rites, figures and shadows did they use in their worship; certainly these declared the infancy and non-age of the Jews, who being not capable of the high mysteries of the gospel, they were taught by their eyes as well as with their ears. These ceremonies were as rudiments, and introductions, fitted to the gross and weak senses of that church, who were to be brought on by little and little, through such shadows and figures to the true image, and thing signified: but in the new covenant or testament, our worship is more spiritual: our Saviour hath told us, That as "God is a Spirit, so they that worship him must worship him in spirit and truth." The hour cometh, and now is (saith Christ) when the true worshippers shall worship the Father in spirit, and in truth: "for the Father seeketh such to worship him," John 4;23,24.

4. In the burden of ceremonies: Peter calls the ceremonies of old," A yoke which neither our fathers nor we (saith he) were able to bear," Acts 15:10. And no wonder if we consider, 1. The burden of their costly sacrifices; if any had but touched an unclean thing, he must come and offer a sacrifice, as, sometimes a bullock, and sometimes a lamb: you that think every thing too much for a minister of Christ, if for every offence you were to offer such sacrifices now, you would count it an heavy burden indeed. 2. They had long and tedious journeys to Jerusalem, the land lay more in length than breadth, and Jerusalem stood almost at one end of it, and thither thrice a year all the males were to go and appear before the Lord," Deut. 16:16. 3. They were tied to the observation of many days, the new moons, and many ceremonial Sabbaths; and they were restrained from many liberties, as in meats, and the like; oh what burdens were upon them! but in the new covenant or testament, the yoke is made more easy: we are bound indeed to the duties of the moral law as well as they, yet a great yoke is taken off from us; and therefore Christ inviting us to the gospel, he gives it out thus, "Take my yoke upon you (saith he) for my yoke is easy, and my burden is light," Matth. 11:29.

In the weakness of the law of old, the law then was unable to give life, to purge the conscience, to pacify God's wrath; and therefore, saith the apostle, "There is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof," Heb. 7:18. Hence they are called, "weak and beggarly rudiments," Gal. 4:9. In comparison of the New Testament, there was then a less forcible influence of the Spirit accompanying that dispensation of the covenant: the Spirit was not then given in that large measure as now: "Because Christ was not then glorified," John 7:39. It appears in these particulars,

1. There was less power of faith in the saints before Christ: when the doctrine of faith was more fully revealed, then was faith itself more fully revealed in the hearts and lives of God's people, "Before faith came (saith the apostle) we were kept under the law, shut up unto the faith, which should afterwards be revealed," Gal. 3:23. Surely this implies.

there was a time when there was less faith in God's people, and that was the time of the law.

2. There was less power of love in the saints before Christ; according to the measure of our faith, so is our love; the less they knew the loving kindness of God towards them in Christ, the less they loved. It may be they were more drawn by the terrors of the law, than by the promises of grace, and therefore they had less love in them.

3. They had a less measure of comfort to carry them on in all their troubles. Christ exhibited, is called, "The consolation of Israel," Luke 2:25. And therefore the more Christ is imparted, the more means of comfort: hence the primitive saints after Christ, are said to "walk in the fear of the Lord, and in the comfort of the Holy Ghost," Acts 9:31. Certainly the Spirit was poured in less plenty on the faithful in the Old Testament, because that benefit was to be reserved to the times of Christ, who was first to receive the Spirit above measure in his human nature, and thence to derive grace to his saints.

6. In the darkness of that administration of old, Christ was but shadow. ed out to the fathers in types, and figures, and dark prophecies, but now we see him "with open face," 2 Cor. 3:18. Observe the difference in reference to the person of Christ, and to the offices of Christ, and to the benefits that come by Christ. 1. Concerning the person of Christ; it was revealed to them that he should be God, Isa. 9:6, and that he should be man; the same verse speaks of "a child that is born," and of a mighty God. But how he should be God and man in one person, it was very darkly revealed. 2. Concerning the offices of Christ, his mediatorship was typed out by Moses; his priesthood was typed out by Melchizedek among the Canaanites, and Aaron among the Jews; his prophetical office was typed out by "Noah a preacher of righteousness;" his kingly office was typed out by David; but how dark these things were unto them, we may guess by the apostles, who knew not that he should die, who dreamed of an earthly kingdom; and till the Holy Ghost came, were ignorant of many things pertaining to the kingdom of God. 3. Concerning the benefits that come by Christ; justification was signified by the sprinkling of blood, and sanctification by the water of purification; heaven and glorification by their land flowing with oil olive, and honey: thus the Lord shewed the Jews these principal mysteries, not in themselves, but in types and shadows, as they were able to see them from day to day: but in the new covenant Christ is offered to be seen in a fuller view; the truth, and substance, and body of the things themselves is not exhibited; Christ is clearly revealed without any type at all to be our "wisdom, righteousness, sanctification, and redemption," 1 Cor. 1:30.

7. In the number of them that partake of the covenant; at first the covenant was included in the families of the patriarchs, and then within the confines of Judea, but now is the partition wall betwixt Jew and Gen. tile broken down, and the covenant of grace is made with all nations, "He is the God of the Gentiles also, and not of the Jews only," Rom: 3: 29. Christians! here comes in our happiness; O how thankful should we be! What? that our fathers for many hundreds and thousands of years together should sit in darkness, and that we should partake of this grace? What? that we that were dogs before, should now be set at the children's table? The very Jews themselves hearing of this, are said to glorify God; "When they heard these things, they held their peace, and glorifified God, saying, then hath God also to the Gentiles granted repentance unto life," Acts 11:18. If they praised God for it, how much more should we do it ourselves! But of that hereafter.

I have now propounded the object we are to look unto; it 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 you in the art or mystery of grace, how you are to look to him in this respect.

CHAPTER II.

SECT. 1. Of knowing Jesus as carrying on the great Work of our Salvation from the Creation until his first coming.

LOOKING comprehends knowing, considering, desiring, &c. as you have heard; and accordingly that we may practise.

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 30 early 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; it was the undoing of man, and (without God's mercy) the damning of all souls both of men and women to all eternity; and, O my soul! Know this for thyself, thou wast in the loins of Adam at the same time, so what he did, thou didst; thou wast partaker of his sins, and thou wast to partake with him in his punishment: but well mayest thou say, Blessed be God for Jesus Christ; at the very instant when all should have been damned, Christ intervened; a covenant of grace is 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 is entered; this at the beginning of the world was more dim, but the nearer to Christ's coming in the flesh, the more and 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 and Abraham, and Moses, and David, and Israel. Come, soul, study these several breakings out of the covenant of grace; it is worth thy pains, it is "a mystery which hath been hid from ages, and from generations, but now is made manifest to the saints," Col. 1:26. Here lies the first and most firm foundation of a Christian's comfort; if thou canst but study this, and assure thyself of thy part in this, thou art blessed for ever. O how incomparably sweet and sa isfying is it to a self-studying Christian, to know the faithful engagements of the Almighty God, through that Son of his loves, in a covenant of grace

SECT. II. 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 muse and meditate, and ponder, and consider of it, till we bring it to some profitable issue. This is the consideration I mean, when we hold our thoughts to this, or that spiritual subject, till we perceive success, and the work do thrive and prosper in our hands. Now, to help us in this,

1. Consider Jesus in that first promise made to man, "It shall bruise thy head, and thou shalt bruise his heel," Gen. 3:15. When all men were under the guilt of sin, and in the power of Satan, and when thou, my soul wert in as bad a case as any other, then to hear the sound of this glad tidings, then to hear of Jesus a Saviour 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? "Hast thou eaten of the tree whereof I commanded thee that thou shouldst not?" Gen. 3:8,9.11. Why then appear and come to judgment, the law is irrevocable, "in the day that thou eatest thereof, thou shalt surely die," Gen. 2:17. There is nothing to be looked for but death temporal, and death spiritual, and death eternal. O! what a fearful condition is this, no sooner to come into the world, but presently to be turued over into hell? For one day to be a monarch of the world, and of all creatures of the world, and the very next day to be the slave of Satan, and to be bound hand and foot in a darksome dungeon? For a few hours to live in Eden, to enjoy every tree of the garden, "pleasant to the sight, and good for food," and then to enter into the confines of eternity, and ever, ever, ever to be tormented with the devil and his angels. It is no wonder, if, "Adam bid himself from the presence of the Lord God, amongst the trees of the garden," Gen 3:8. 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," Rev. 6:16, 17. 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, cheer up, O my soul: for in the very midst of wrath, God is pleased to remember mercy: even now when all the world should have been damned, a 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," said God to Satan, q.d. Come, Satan, thou hast 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 from the beginning of the world to the end thereof; now is thy day of triumph, now thou keepest holy-day in hell; but thou shalt not carry it thus, I foresaw from all eternity what thou hast done; I knew thou wouldst dig an hole, through the comely and beautiful frame of the creation; but I have decreed of old a counterwork, ont of the seed of the woman shall spring a Branch," 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 folded and wrapped up thy hope, thy heaven, thy salvation; and therefore consider of it, turn it upside down, look on all sides of it, view it over and over: there is a Jesus in it; it is a field that contains in the bowels of it a precious treasure; there is in it a Saviour, a Redeemer, a Deliverer from sin, death, and hell; are not these dainties to feed upon? Are not these rarities to dwell on in our meditations?

2. Consider Jesus in that next 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 thy sced after thee." Gen. 17:7. In respect of this covenant Abraham is called the father of the faithful, Rom. 4:11. And they which are of the faith,