the covenant of grace is unchangeable. So we are informed in that same chapter, where the barren, who did not bear, is bid to sing, for that her children should be more than those of the married wife. This is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; So have I sworn that I would not be wroth with thee, nor rebuke thee. 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 liv. 9, 10,

4thly. From what was said, we may see the unity of the true church. Though she may receive various denominations from the times and places when and where she existed, still she is but one: just as the sea, though one in itself, is denominated from the coasts which it washes. The church as existing in the time of the patriarchs may be called patriarchal, Heb. vi. 1-16. As existing under the Mosaic economy, it may be called the Jewish, Rom. ii. 29. And since the resurrection of our Lord, it is honoured with the name of Christian, Acts xi. 26. But whether Patriarchal, Jewish, or Christian, still she is but one under different denominations: As certainly so, as he to whom she is espoused is one Lord, Eph. iv. 5. The object of her faith under these different dispensations was but one, for there is one faith, Eph. iv. 5. On the promised Seed were the eyes of all believers set, whether under the Patriarchal or the Mosaic periods. Though in the time of Moses the law was added to the promise, Gal. iii. 19. yet as it was not with a view to disannul that promise, but to shew them their need of the promised Saviour, and to excite their desire after his coming, so the pious Jews never lost sight of the promise made to Abraham, nor an ardent longing af ter its accomplishment. What is said of the patriarchs, may with the utmost propriety be applied to them,. They all died in the faith, not having received the promises, but having seen them afar off; and were persuad

ed of them, and embraced them, and confessed that they were strangers and pilgrims on the earth, Heb. xi. 13. So in particular did Moses himself, by whom the law was given, Heb. xi. 25, 26. So did David, Psal. xxxix. 12. Acts ii. 30, 31. So Isa. chap. liii. 1–6. So Jeremiah chap. xxiii. 5, 6. So Ezekiel chap. xxxiv. 23-31. So Dan. chap. ix. 17, 26, 27. So Micah chap. v. 1-5. So Haggai chap. ii. 7-9. So Zech. chap. vi. 12, 13. So Mal. chap. iii. 1-4. and so did all who believed their word. In the very preface to the Sinai law Jehovah speaks of himself as having performed in part what he had promised to Abraham, in bringing his seed out of the land of Egypt. Compare Gen. xv. 34. with Exod. xx. 2. The Jewish church was the Pa triarchal continued under a different form, and the Christian is the Jewish delivered from the Mosaic yoke. During the patriarchal period, the church was in her infancy, Ezek. xvi. 3—6.; during the Jewish, in her youth, Ezek. xvi. 7, 8, 60. Hos. ii. 15.; and now in the Christian, she is come of age; Gal. iv. 1-7, But in them all she is only one. For, as saith the a postle, there is one body and one Spirit, even as we are called into one hope, Eph. iv. 4. As there is but one mystical Head, so their is but one mystical body, Col. ii. 20. The Old Testament saints looked forward to the promised Seed, as through the glass of promises and types; those under the New, look back to the same Seed in the light of the gospel and its ordinances. All have their eyes fixed on Him as the great object of their faith and love, and the sole foundation on which they build their hope. Thus Old and New Testament saints meet in Him, as the two walls in the cor

ner-stone.

5thly. From what was said, we may see that the privileges of Old and New Testament saints are materially the same. Whatever circumstantial differences took place, still their leading privileges were the same as ours, they being interested in the same covenant, and members of the same mystical body, the church. It is an egregious mistake to consider the Old Testa

ment saints as the sons of the bond woman, and them'. under the New as the children of the free. No such thing. They indeed were heirs under age, as our a postle teacheth, Gal. iv. 1-7. but being so, there was a very material difference between them and such as are cast out, not being heirs, verses 30, 31. Abraham was blessed, Gen. xii. 2. The blessing was as certain as the oath of God could make it, Gen. xxii. 16, 17. Heb. vi. 13. 14. And that blessing did not only include the multiplication of his seed, and that of him Messiah should descend, but also remission of sins and eternal glory. This our apostle teacheth, while he tells us that to Abraham righteousness was imputed, even the righteousness of faith, Rom. iv. 9-11. and in Gal. iii. 9. he tells us that they who are of faith, are blessed with faithful Abraham, i. e. even as he was. He as the father, and they as the children, enjoy one and the same blessing. To the same purpose we are told, verses 13, 14. That Christ redeemed us from the curse of the law, that the blessing of Abraham might come on the Gentiles through Jesus Christ. That is, the blessing wherewith Abraham was blessed, comes to us Gentiles, and therefore if through Christ we are justified, adopted, and saved, so was he. As Abraham in the patriarchal church was blessed, so was David in the Jewish. In saying blessed is he whose transgression is forgiven, whose sin is covered, he in effect described his own state, and that of all the Jewish saints, Psal. xxxii. 1. Rom. iv. 7. This blessing he sought, verse 5. and he sought it not in vain. And' in this he was a pattern to the pious in all succeeding ages, verse 6. As he sought and found, so shall they,

From these two instances it is evident that the Old Testament saints enjoyed the selfsame blessings with those under the New. Are the one married to the Lord, 2 Cor. xi. 2. so were the other, Cant. v. ult. Ezek. xvi. 8. Are the one clothed with imputed righteousness, Rom. iii. 22. so were the other, Gen. xv. 6. Isaiah lxi. 10. Have they one God for their father, Matt. vi. 9. Rom. viii. 5. so had the other, Jer. xxxi. 9.

Are the one the temples of the Holy Ghost, 1 Cor, vi. 19. so were the other, 2 Cor. vi 16. Are the one led by the Spirit, Rom. viii. 14. Gal. v. 18. so were the other, Neh. ix. 20. Psal. cxliii. 10. Have the one access to the throne of grace, Eph. ii. 18. so had the other, Psal. lxv. 2, 4. Are the one delivered from this present evil world, Gal. i. 4. so were the other, Heb. xi. 13-16. Psal. xvii. 13, 14. Do the souls of the one at their death immediately pass into glory, z Cor. v. 8. Phil. i. 23. so did those of the other, compare Psal. xvii. 14. with Psal. lxxiii. 24. Did Christ in his whole man ascend into heaven, Acts i. 9. so did Enoch in the patriarchal period, Gen. v. 24. and Elijah in the Jewish, 2 Kings ii. 11. Shall the bodies of the one rise at the last day, 1 Thess. iv. 14. so shall those of the other, Job. xix. 26. Matt. xxii. 31, 32. Heb. xi. 35. In all these particulars the privileges of the Old and New Testament churches are in effect the same. This is strongly intimated by the apostle when he says, Jerusalem which is above is free, which is the mother of us all. The celestial society of the spirits of just men made perfect, who through faith in the promise have reached the better, the heavenly country, are the mother of all such as are following their steps; inasmuch as in their several generations they transmitted to posterity that truth, by which we are begotten unto a lively hope, Heb. vi. 12. Abraham as an individual, is called their father, Rom. iv. 11. and all the Old Testament saints as a body collective, their mother.

6thly. From what was said, we may see to whom the promises belong, viz. not to all and every one without exception, but only to the children of promise. This will appear, whether we consider them as made to Christ from eternity, or to believers in the dispensation of the glorious gospel. It is here as in the case of Isaac. Promises were made concerning him before he was born, Gen. xvii. 21. and the same were, in effect, repeated to him in his own person, chap. xxvi. 2—5. In like manner, promises were made to Christ concerning the elect, before the world began, 2 Tim. i. 9. Tit.

i. 2. and being born again, the same promises are, in effect, renewed unto them. Being Christ's by faith, they are Abraham's seed, and heirs according to the promise, Gal. iii. ult. All the promises, from the new heart, to a seat in heaven, were made to them in Christ, from the days of eternity. Said God to him, I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people, &c. Heb. viii. 10, 12. And having in the appointed time drawn them to him, John vi. 45, 65. he says unto them in their own persons, I am your God, and ye are my people, Hos. ii. 23. From eternity grace was laid up for them in Christ, and in the day of his power it begins to be imparted to them. From the former date he was heir, all things being promised to him. But it is in the latter only that they are made joint-heirs with him, Rom. viii. 17. Being heir in virtue of the covenant between his Father and him, he pleads their cause, even while they are in unbelief. Hence their natural life is continued, and the spiritual communicated. But till this last take place, they are not actually heirs, and nothing can they plead, according to the constitution of grace. It is only by receiving and resting upon Christ, as offered unto them in the gospel, that they become co-heirs with him, and hence are entitled to plead the great and precious promises. Every one must say in effect, Lord, I believe; before he can lawfully add, Help thou mine unbelief, Mark ix. 24. For what interest has an unbeliever in the promises? Can any rejecting Christ, plead them? In him they are all yea and amen, 2 Cor. i. 20. Therefore such as spurn at him, have no title to take hold of them, Psal. 1. 16. There is no peace but to such as embrace the Saviour, Isa. lvii. ult.

If the promises be to all, to whom are the threatenings? They are certainly to some, else what purpose do they serve? Men cannot be under both at one and the same time. For in that case they would be at once the children of wrath, and the children of God, Eph. ii. 3. Rom. viii. 16. than which there cannot be a grosser