them should be lost, which his Father hath given him, they are more dear than so.

In Isai. 53: 10, 11, and in Psalm 40:6, Christ is brought in as a surety offering himself for us, and readily accepting of God's will in this very matter and hence it is that he is called God's servant, and his ears are said to be opened.

Thus

In Isaiah 42:1, 6, this very covenant is expressly mentioned. God speaks of Christ. "Behold my servant whom I uphold, mine elect in whom my soul delighteth I will give thee for a covenant of the people, for a light of the gentiles," Isa. 53:11. Psalm 40:6. Yea, this covenant and agreement seems to be confirmed with an oath, in Heb. 7:28. And for this service Christ is required to "ask of God and he will give him the heathen for his inheritance," Psalm 2:8. Observe how the church of God is given to Christ, as a reward of that obedience which he showed in accepting of the office of a surety for us. This stipulation some make to be that counsel of peace spoken of by the prophet, "And the counsel of peace shall be betwixt them both," Zech. 6:13. (i. e.) between the Lord," and the man whose name is the Branch," verse 12. And for this agreement it is that Christ is called the second Adam; for as with the first Adam God plighted a covenant concerning him and his posterity, so also he did indent with Christ and his seed concerning eternal life to be obtained by him. I deny not but that some promises were made only to Christ in his own person, and not to descend to his children, as, "Sit thou on my right hand until I make thine enemies thy footstool," Heb. 1:13. "And he shall see his seed, he shall prolong his days, the pleasure of the Lord shall prosper in his hands," Isa. 53:10. "And ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession," Psal. 2:8. But there are other promises made to him and his; as that grand promise, "I will be to him a Father, and he shall be to me a Son," Heb. 1:5. Jer. 32:38. It is first made to him, and then to us; and that special promise of spiritual grace, John 1:16, of justification, Isa. 50:8, of victory and dominion, Psalm 110:2, of the kingdom of glory, Luke 24:26. They are every one first made to him, and then to us.The business from eternity lay thus, "Here is man lost (said God to his Son) but thou shalt in the fulness of time go and be born of flesh and blood, and die for them, and satisfy my justice, and they shall be thine for a portion, and they shall be called, the holy people, the redeemed of the Lord, Isa, 62:12. This shalt thou do, (said the Father,) and upon these terms they shall live that believe." This was God's covenant with the Son of his love for us; to whom the Son answered (as it were) again, "Content, Father, I will go and fulfil thy pleasure, and they shall be mine forever; I will in the fulness of time die for them, and they shall live in me" Burnt-offerings, and sin-offerings, thou hast not required, (no it was self-offering), then said I, "Lo, I come, in the volume of the book, it is written of me, to do thy will, O my God," Psal. 40:6, 7. In what book was it written, that Christ should come to do the will of God? Not only in the book of the law and the prophets, but also in the book of God's decrees. In this sense, "The Lamb was slain from the foundation of the world," Rev. 13:8. His Father from before all time, appointed him to be our high priest, and he from all eternity subscribed to his Father's pleasure in it.

In Gal. 3: 15. "Brethren, I speak after the manner of men, though it be but a man's covenant, yet if it be confirmed, no man disannulleth or addeth thereto," verse 16. Now to Abraham and his seed were the promises made, He saith not, and to seeds as of many: but as of one, and to thy seed, which is Christ. There is a question whether this covenant here mentioned, was made only betwixt God and Christ, or only betwixt God and

us, or both betwixt God and Christ, or only betwixt God and us. The occasion of this question is in these words, "Now to Abraham and his seed were the promises made." He saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ. 1. Some argue hence, that there is no covenant or promise made to us, but only to Christ, or with Christ, Christ stood for us, and articled with God for us, and performed the conditions for life and glory; so that the promises are made all to him; yet this indeed is confessed, that because we are Christ's, and are concerned in the covenant, it is therefore sometimes called a covenant made with us; "I will make a new covenant with the house of Israel, and with the house of Judah," Jer. 31:31. Not that the covenant is really made with us, but only with Christ for us, and when we feel ourselves under the power of the promise, we begin then to know, that we are in that same covenant. But this is rather (say they) to feel ourselves in that covenant which God hath made with Christ, than to enter into covenant with God ourselves.

2. Others argue hence, that there is no covenant or promise made with Christ personal, but only with Christ mystical, such who are members of Christ, and so united to Christ, for mark the text (say they) "The promise is made first to Abraham, and then to his seed:" This seed is such a seed as comes to have a right to the promise in order from Abraham: now this cannot be Christ personal, but Christ mystical. And whereas the text says, "The promise is not made to seeds, but to one seed, which is Christ." They distinguish of a double seed of Abraham; first there is a carnal natural seed, according to the flesh, and in this sense Christ speaks to those wicked unbelieving Jews which went about to kill him. "I know ye are Abraham's seed, but ye seek to kill me:" John 8:37. Secondly, There is a spiritual seed, that walk in the faith and steps of Ahraham, "Know ye therefore, that they which are of faith, the same are the children of Abraham." And, "if ye be Christ's, than are ye Abraham's seed, and heirs according to the promise. Now, the promise is made to Abraham and bis seed, not seeds," i. e. not to both seeds, both carnal and spiritual; but only to the one, which is the spiritual: and this seed is Christ, i. e. Christ mystical, the body of Christ, the faithful that are knit to Christ by a true and lively faith.

3. Others argue hence, that this covenant is made both betwixt God and Christ, and betwixt God and us; first, betwixt God and Christ; all the work of redemption and salvation was transacted betwixt God and Christ before the foundation of the world; but this doth not hinder but that the same promise is afterwards in time made to us also: Look, as it is in covenants amongst men, while the child is yet unborn, the father takes conveyance of an inheritance for his child, which he keeps in his own hand till the child be born and come to years, and then he puts it into his own possession; so it is here, we are for a time hid in the womb of God's elec tion, till we are brought forth by the grace of regeneration; now during this time we are not in ourselves capable of receiving any promise of life made to us; but it is made to Christ in our behalf, and he receives the promise from the Father in our stead: but yet so that when we come to be born anew, the promises are made unto ourselves, and then we are put into possession of them.

Here then is the meaning of the text, "The covenant is made with Christ," i. e. with Christ and his heirs; principally with Christ, and with Abraham's nature in Christ, and yet personally with believers, who are also the seed of Abraham. All the difference is in that term Christ, What thereby is meant, whether Christ personal, or Christ mystical, or Christ representative? And we say,

1. Not Christ personal, I mean not Christ's person singly considered; for that, 1. Would fight with the scope of Paul, whose bent it is to prove the promise of eternal life to be made to all believers; And that, 2. Would conclude the promise of eternal life to be given only to Christ, and not at all to those that are believers in Christ.

2. Not Christ mystical, for, 1. The promise is made to Christ, "In whom the covenant is confirmed," verse 17. 2. "In whom the nations were blessed," verse 8. 3. "In whom we receive the promise of the Spirit through faith," verse 14. 4. "Who was made a curse for us," verse 13. Now not any of these can agree to Christ mystical: Christ mystical did not confirm the covenant, nor bless the nations, nor give the Spirit, nor was made a curse.

3. It is Christ representative, Christ mediator, Christ a public person; to whom the promises are made, for Christ and his heirs are but all of them one confederate family; and as the covenant of works was made with Adam, and all his; and there were not two covenants; so here the covenant is made with the second Adam and his children, "But every man in his own order, Christ the first fruits, and afterwards they that are Christ's," 1 Cor. 15:23.

I have now propounded the object we are to look unto: it is Jesus in that eternity before all time until the creation; our next business is to direct us in the art or mystery of grace, how we are to look unto him in this respect.

CHAPTER II.

SECT I. Of knowing Jesus as carrying on the great Work of our Salvation in that Eternity.

LOOKING comprehends knowing, considering, desiring, hoping, believing, loving, joying, calling upon Jesus, and conforming to Jesus. If then we will have an inward experimental look upon Jesus, we must act and exercise all these particulars.

1. We must know Jesus carrying on the great work of our salvation in that eternity before all time. Come, learn what this Jesus is, 1. In his relation to God, and so he is God's Son, eternally begotten before all worlds. See above and learn it thoroughly, who it is that was begotten, for the person, when it was, for the time, how it was, for the manner, and what was the mutual kindness and love of him that begot, and of him that was begotten; O the height and depth of this knowledge! Come, learn what this Jesus is in his relation to us before all worlds; and to that purpose study close that great transaction betwixt God and Christ for our salvation. 1. Study that project of God, that he would glorify his grace; and to this end that he would predestinate Christ, and in Christ he would choose some of the sons of men, and amongst the rest that he would choose thee, whom notwithstanding sin, he will make holy, and without blame before him in love. 2. Study the counsels of God concerning man before all worlds; O it was an hard question, how sin should be pardoned, the sinner reconciled, and yet God glorify his justice. None but the wisdom of God could ever find out a way to have had mercy on the man, and yet to take vengeance on the sin; "But herein appeared the depth of the riches both of the wisdom and knowledge of God;" he devised a way to translate this man's sin (suppose thine own sins) on another's person who was able to bear

them, and to interest this man's person (suppose thine own self) in another's righteousness, who was able to cover him. 3. Study the foreknowledge of God, how the Lord knew his from everlasting with a knowledge of love and approbation; after the project was laid, and the counsels of God was agreed upon it, then God foreknew, or foresaw whom to embrace in his eternal love; and, O my soul, if thou art one of his, if God in Christ hath of his own free love set thee apart to life and salvation, then know it for thyself, Job. 5:27. It is inward experimental knowledge we speak of. 4. Study the purpose of God concerning thy salvation; this purpose of God speaks the stability and certainty of thy salvation in Christ; his purpose is in, and from himself, who is God and not man, and therefore cannot repent; "hath he said, and shall he not do it? Hath he spoken, and shall he not make it good?" Numb. 23:19. 5. Study the decrees of God; they are all one with predestination, the book of life, the seal of God. What, hath. the Lord decreed, predestinated, booked, sealed thee for salvation? "O how blessed are the people that know the joyful sound? They shall walk in the light of thy countenance, O Lord," Psalm 89:15. 6. Study the covenant of grace: remember how the business of eternity says thus; "Here is every man lost, (said God to his Son), but thou shalt in fulness of time go, and be born of flesh and blood, and die for some of them, and satisfy my justice, and they shall be thine for a portion, and they shall be called the holy people, the redeemed of the Lord." To whom the Son answered, "Be it so, Lord, I will go and fulfil thy pleasure, and they shall be mine for ever." Observe and be acquainted with this covenant in that very dialogue, first, God demands of his Son that he lay down his life, and for his labor he promiseth he shall see his seed, Isa. 53:10. And God shall give him many children. And secondly, the Son consents to lay down his life, and saith, "Here I am to do the will of God, thou hast given me a body," Heb. 10: 5, 9. What, O my soul, that the Father and Christ should transact a bargain from eternity concerning thee? that there should be any communing betwixt the Father and the Son concerning thy happiness and salvation? Surely this is worthy thy pains and study; "O hear it, and know thou it for thy good,"

Job. 5:27.

SECT. II. Of considering Jesus in that respect.

WE must consider Jesus carrying on this work of salvation in that eternity; it is not enough to study and know him, but according to the measure of knowledge we have attained, we must ponder, and muse, and meditate, and consider of him: now, consideration is an expatiating and enlarging of the mind and heart on this or that subject. Consideration is a fixing of our thoughts, a steadfast bending of our minds to some spiritual matter, till it work in the affections and conversation. We may know, and yet be inconsiderate of that we do know, but when the intention of our mind and heart is taken up about some one known object, and other things are not for the present taken notice of, this is consideration. O that, if it were possible we could so consider Jesus in this first period of eternity, as that for a while at least we could forget all other things! Christians, I beseech you be dead to the world, be insensible of all other things, and look only to Jesus. It is said that men in a frenzy are insensible of what you do to them, because their minds are taken up about that which they apprehend so strongly; and if ever there was an object made known to take up the mind of a spiritual man, it is this, even this: not, but that other objects may be deeply and seriously minded of men; it is reported of one Archimedes, who was a great mathematician, that when the city

was taken wherein he was, and the warlike instruments of death clattering about his ears, and all was in a tumult, yet he was so busy about drawing his lines, that he heard no noise, nor did he know that there was any danger; but if such objects as those could take up the intentions of his mind, so as not to regard other things, how much more should this consideration of Christ: If a carnal heart, a man that minds earthly things, be so taken up about them, because they are an object suitable to him; how much more should a gracious heart, that can see into the reality of these things of God and Christ from everlasting, be so taken up with them as to mind nothing else: Come then, O my soul, and set thy consideration on work, as thus:

1. Consider Jesus in his relation to God, how he was the eternal Son of the Father: I know in some respects we have little reason thus to look on Jesus. As we are sinners, and fallen from God, there is no looking on an absolute Deity; alas, that majesty (because perfectly and essentially good) is no other than an enemy to sinners as sinners; so as we are sinners, and fallen from God, there is no looking on the Son of God: I mean on the Son of God, considered in the notion of his own eternal being, as co-equal, and co-essential to God the Father: alas! our sin hath offended his justice, which is himself: and what have we to do with that dreadful power, which we have provoked? But considering Jesus as Jesus, which sounds a Saviour to all sinners, believing on him; and that this Jesus contains the two natures of Christ, both the Godhead and manhood: now we that have our interests in him, may draw near, and (as we are capable) behold the brightness of his glory, Heb. 1:3. to this purpose the scriptures have discovered to us God the Son, how he is the second person in the Trinity, having the foundation of personal subsistence from the Father alone, of whom by communication of his essence he is begotten from all eternity; "When there were no depths I was brought forth, before the mountains were settled, and before the hills I was brought forth," Prov. 8:24, 25. Ante colles generata eram. "Before the mountains I was begotten," as some or, Ante colles filiata eram, "Before the mountains I was soned his son," as others translate it. Why thus, O my soul, consider Jesus the Son of God, but in this consideration be not too curious, thou hearest-of the generation of the Son, and of the procession of the Holy Ghost, but for the manner how the Father begets the Son, or how the Father and Son do aspire, and send forth the holy Spirit, be not too busy to inquire; thou mayest know a little, and consider a little, but for the depth and main of this great mystery of grace, let the generation of the Son of God be honored with silence. I remember one being too curious, and too inquisitive, "What God was doing on that long evum of eternity before he made the world?" It was answered, "He decreed to make hell for such curious inquisitors." Aug. lib. 1. Confess. ch. 12. Be not therefore too nice in this consideration, keep within bounds of sobriety and humility; and then as thou art able not to be curious to comprehend, the scriptures will discover, that before God made the world in that long, long evum of eternity, he was doing these things:

1. Some things in relation to himself.

2. Some things in relation to his creatures.

1. Some things in relation to himself; and those things were either proper or common to the three persons. 1. The things proper to each of the persons were those internal, incommunicable actions of God, as, 1. To beget; and that belongs only to the Father, who is neither made nor created, nor begotten of any. 2. To be begotten: and that belongs only to the Son, who is of the Father alone, not made, nor created, but begotten. 3. To proceed from both; and that belongs only to the Holy Ghost, who is