God's covenant displayed by John Alexander, a converted Jew ; with a proœmial discourse of the reasons of his conversion. Alexander, John, Converted Jew. 1689 Approx. 69 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A26654 Wing A914 ESTC R18631 13046611 ocm 13046611 96929 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26654) Transcribed from: (Early English Books Online ; image set 96929) Images scanned from microfilm: (Early English books, 1641-1700 ; 404:11) God's covenant displayed by John Alexander, a converted Jew ; with a proœmial discourse of the reasons of his conversion. Alexander, John, Converted Jew. [5], 33 p. Printed for Walter Kettilby ..., London : 1689. Errata: p. 33. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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WITH A Prooemial Discourse OF THE REASONS OF HIS CONVERSION . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON , Printed for Walter Kettilby , at the Bishop's Head in St. Paul's Church-Yard , 1689. TO THE Right Honourable Sir JOHN MAYNARD , Chief Lord Commissioner for the Great Seal of England . My Lord , THis Book doth humbly present it self to your Honour , as the First-fruits of my proficiency in Christ , in a dress low and humble , beseeming the Author . Let others bring into the Tabernacle ( to borrow Hierom's words , Prol. in lib. Reg. ) what they are able : some , Gold , Silver , and Gems ; others , fine Silks , Purple , Scarlet and Jacynth : 't is well with us , if we can afford Skins and Hair of Goats . However under this Veil is contained something of the hidden Wisdom amongst the perfect , giving an insight to the Mystery of the Crucified JESVS . As such , be pleased to accept of it , in token of sincere gratitude , upon the score of so many benefits , due to your Name , by , My Lord , Your Lordship 's most dutiful and most humble Servant , John Alexander . God's Covenant DISPLAYED , WITH A Prooemial Discourse ABOUT The Manner and Reasons of the Author's Conversion from Judaism to Christianity . 'T IS not less certain , That every Mortal strives to attain Happiness ; than morally known , That notwithstanding the different Sentiments about the intrinsick nature , all reasonable Creatures agree in the pursuit thereof . To wish well to ones self , is congenite ; in so much , that Baseness it self is not cherished by the wicked , unless under a notion of some good . And though perhaps our Intellect cannot be inveagled so far , as to deem a thing Moral , which is contrary to it ; yet our blind Will , upon a surmise of its being pleasant or advantagious , embraces it , for good , under such or the like circumstances . And if this Appetite be promiscuously found in reasonable Souls ; it must doubtless , with an overplus , display it self in such , who being from their Youth educated above the vulgar sort , by aid of their cultivation , are furnished with means for ●●●●cing into a critick search of a point , on which dependeth Eternity ; thereby to rescue their Souls from all imminent danger , and to make it a Candidate of the desired Beatitude : due means , in this , as in all other cases , proving often Motives for taking in hand , what otherwise would lie dormant . Therefore , since my Parents ( Jews by Birth ) were willing to bestow cost and charges on my breeding , after their way ; and the sedulity of my Teachers , had brought me to the perfect view of their Doctrine and Traditions : 't was no wonder , that being in some measure accomplisht , I used those means I had , in finding out that object , wherein our chief and only happiness doth reside . And though I was formerly perswaded , that this object was GOD ; yet seeing that he was sought for in divers ways and manners , my Mind could not be at rest , until I had search'd for the best . Thus , our Mind is of so infinite and restless an apprehension , that after it hath attained the fruition of what constantly relisheth our fancy , it is yet still appetent of more ; in so much , that as the object never wants fresh glances of admiration , so our Mind is never destitute of an eagerness for comprehending and possessing of whatever is admirable in it . And there being three chief means now extant in the World , which , as by so many lines , seem to tend to the same Center ; namely , the Jewish , the Christian , and the Mahumetan perswasion , I consequently presumed to dive into their several Truths and advantages . What the Chair of Moses could afford , therewith I was sufficiently acquainted , and indeed thought my self to be in possession of Truth ; whether by prejudice , or that the two abovementioned professions themselves did acknowledge God to be our Lawgiver . In the Mahumetan Religion , I could find nothing of sense or reason , and Authority as little as both , except wherein they agree in the Mosaick and Moral Law : Especially , I did want amongst them , the fullfilling of Promises , the chiefest Faith and Hope of Israel . Thus looking back to the Christians , where I perceived the fulfilling of Promises pretended ( as I then thought ) the assertion of a Messiah come , the Covenant urged , the holy Canon of Scripture received ; considering also their Doctrine , Sobriety of Life , and skill in all sort of Languages and Learning ; I was perswaded into a better belief of them than before . My way therefore was first to compare Doctrine with Doctrine , Predictions with Events , and the nature of Promises with their being accomplished , and then , to make my Applications ( though hidden , for fear of the Jews ) to some Divines , by their assistance to be better informed in the concern of my Souls Salvation . After sundry Conferences and Debates , over-ruled by reason and evidence of Arguments , by the cooperating Grace of GOD , I at last did yield to Christian Truths , and concluded within me , that their Way ( waving the deplorable animosities , which after a like manner I found to have been amongst the Jews of old ) was the surest means , in order to the obtaining of a blessed End ; in consideration , that GOD cannot be enjoyed as an end of our Happiness , unless by what he is pleased to prescribe in his several Dispensations . I. Whereupon in the first place , I considered the Promises of GOD concerning the King MESSIAS ( by whom only we hope to be saved , Psal . 2. 12. ) his coming into the World. And here that notable passage of Gen. 49. 10. presented it self , in the very Front ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rod ( or Scepter ) shall not depart from Juda , nor the Lawgiver from between his feet , until Shiloh come ; and to him shall the obedience of the people be . And pray , let any unbyassed Jew answer me ( they all agreeing ▪ that by this Shiloh , is to be understod the Messiah ) When this Rod or Scepter ( because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both : and custom declares it to be so , by the diversity of imperial Ensigns ; as the Scepter of Ahasuerus and the Roman fasces , Rods ) departed from Juda ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called , and then reduced to two Tribes and a half ) together with the Lawgiver , if not at the coming of Jesus of Nazareth ? For Herod the Tetrarch of Galilee , was a Gentile , and the Roman Eagle ( the Ensign of that Nation ) had spread its Wings over all Judea , according to the threatning Prediction , Deut. 28. 49. ( in case of disobedience . ) The LORD shall bring a Nation against thee from far , from the end of the Earth , flying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an Eagle , a Nation whose Tongue thou shalt not understand ; thereby meaning the Romans ( for the Jews understood Syriack and Chaldaick , and likewise Hebrew , as in the case of Rabsheka ) who both over-ruled , and utterly overthrew them , in such a manner , that Josephus their Chronologer , can scarcely touch any notable passage in his History , particularly in reference to Jerusalem's destruction , the Metropolis of the Land , and the Seat of the King and the Lawgiver , wherein the event should not be answerable to the Prediction , from v. 49. to 57. All which , although it did happen after Christ's Ascension ; yet the fooling of the Romans in Canaan before it , and the Jews being deprived of a formal Scepter ( though a material one is said to have hung in the Sanhedrim ) was an antecedent to this Catastrophe . The consideration whereof did extort from a Jewish Rabbi ( as I remember I have read it ) this Confession ; that either GOD for their sins did retard the coming of the King Messiah , or else , if he was come , there could be none else but this Jesus of Nazareth , in whom Christians believed . Moreover , 't is worthy any Man's curious observation , when it is said ; That to him shall be the obedience of the people ; as viz. in opposition to Juda , who swayd his Scepter over a National people , whereas Shiloh was to do it over the Universe , which our Poland Translation seems to have aimed at , when it renders these words , by , iemu bedzie oddane posluszenstwo narodow , i. e. to him shall be NB. delivered the obedience of Nations ; as if it were by succeeding to his bodily Ancestors ( for it is evident , that our Lord sprang out of Juda , Hebr. 7. 14. ) in the Throne which was to be of larger extent than theirs . The English Bible hath it , to him shall be the gathering of the people ; I believe , following Rabbi Salomon , who makes the Radix of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which also is emphatick and significant ; for as all Christians do obey the LORD JESVS , so all the Churches over the Universe are gathered unto him as their spiritual Prince , who rules over them with a more or less influence of grace , until the fullness of all . The Jewish exception against this place , in taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Rod of punishment , is easily evinced , by the adjoining words ; the Law-giver from between his feet , they having no Lawgiver at present . In the next place , offer'd it self , that of Daniel cap. 9. where that the Prophet foretells the time of Messiah his entring into the World , the Rabbies do universally allow . Now there we find the restriction of time , from the Prophecy to the fulfilling of it , tied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seventy Weeks : which being to be understood prophetically , denote seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weeks of Years , that is , seventy time seven . Making therefore a deduction from the Captivity of Babylon , to the destruction of the Temple , we shall find exactly 70 Weeks of Years : The Captivity lasted 70 Years , and the second Temple 420 , which added , makes 490. So , that this Prophecy is an invincible Argument , for the Messiah being come about the time , unless we are willing to argue the Spirit of God to be false . Now , did not Jesus of Nazareth come about that time ? whom , if the Jews are not willing to acknowledge for the foretold Messiah , let them produce another . And though there might be , ( as there are ) some wranglings about the punctilioes of time ; yet that must prove a sorry shift ; The question being not , whether the promised Seed should not appear about such a time , but whether it should come after the expiration of it : or , after the Desolator coming with his abominable Army ( even at the consummation of the determined time ) had poured out desolation upon them that were to be desolated ? Dan. 9. 27. And this leads me to the third consideration of Haggai 2. 7. where the LORD promiseth , that in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 last Temple should appear the desire of all Nations ( to be ruled over , Gen. 49. ) which the Rabbies themselves expound of the Messiah , comparing it with the other place , The Lord will appear in his Temple , Mal. 3. 1. whereby the glory of this last should by many degrees surmount that of Salomon's . And indeed , if we consider , how that besides the inferiority of the structure of this , in comparison to the magnificence and stupendous riches of the former , there were wanting Vrim and Thummim , the Ark , the Tables of the Law , the Manna , the Rod of Aaron , the Fire from Heaven , immediate Revelation , overshadowing of the Cloud of Majesty , &c. what other reason is there to think , or to believe , that this last Temple should exceed in glory the first , unless the appearance of him in it , who is the LORD of Silver , of Gold , of all Riches , and the Universe ; even of Messias the King ? And in that appeared Jesus of Nazareth , the supposed then , and now deservedly believed Messiah ; after whose rejection , desolation came upon the place , without any hopes of its being rebuilt again , at least for former uses ( though Julian the Apostate boldly ventured it ) since that Vision and Prophecy were to be seal'd up ( that is , never to appear again ) v. 24. and Sacrifice with oblation to cease , v. 27. instead whereof , everlasting righteousness was to be installed . Then I went to the place of the promised Messias , his Nativity , which is clearly expressed in Micah 5. 2. But thou Bethlehem Ephratah , though thou be amongst the least of the thousands of Judah , yet out of thee shall come forth unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , to be the RVLER in Israel : whose goings forth have been from old , from everlasting . By this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moshel , the Jews of old understood none but Messias , in so much , that when Herod did hear the promised King of the Jews was born , and presently being inquisitive where the place of his Birth should be , for resolution , had this very same saying , quoted by the chief Priests and Scribes of the people , as is to be seen in Mat. 2. 1 , — 6. But now 't is notoriously known , that that Bethlehem of Ephratah , at which the Prophet divinely inspired did then point , doth now lie in dust and ashes ; so that it must of necessity follow , the Promise was fullfilled , when that place was as yet in being , else the Prediction was a Fable . We do read indeed , that Hierom , the old Father of the Christian Church , had once his Station at Bethlehem ( which the Jews do urge ) but , besides that the name was only left and the Town quite demolished , as this same Father doth acknowledge , when he tells us of some small Cottages there erected ; 't is for certain , that now , there is neither sign nor resemblance , no nor the name of the City lest ; the Saracens , or rather Hagarens , having laid it in ashes ; and yet the Ruler , or the Governour , was to be born there . They have another shift to except against this place , viz. That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here not to be understood a Ruler , but a Parable , or a By-word . Which to be a wretched elusion , the context evinces ; since that , he who is here called Moshel , was to stand , and to feed in the strength of the LORD , in the majesty of the LORD his GOD , and was to be great unto the ends of the Earth , v. 4. which can by no means be attributed to a Parable , that being an accident . Not to say , that their Forefathers the LXX . interpret it so as we do , and as it ought , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Governour , or a Ruler ; and accordingly Matthew in the forequoted place , Matth. 2. II. Thus being satisfied about the time and place of Messiah his coming , I next considered the manner ; and knowing what Christians did aver in that point , I presumed to look back to the Prophecies . Here I might have a large Field to expatiate into , and not unpleasant to the Reader ; yet not intending this Prooem for a Treatise , and hastening to the displaying of the Covenant ( though that also will be compendious . ) I shall only touch the chief passages , interwoven with suitable observations thereunto . 'T is therefore to be noted , that it is a Maxim amongst the Jews , That every Promise of GOD ought to be considered as it was pronounced at first , without further additions or limitations following in process of time ; these having a collateral tendency to the same end , which yet must take effect in that same simplicity , as it hath been held forth in the first Promise . But it is agreed on all sides , that Gen. 3. 15. after the fall of Adam , the Messiah was promised in these words ; I will put an enmity between thee and the Woman , and between thy Seed and her Seed : it shall bruise thy head , and thou shalt bruise his heel . Now these do represent him to us as a seed of a Woman , there being no mention made of a Man. And this was the first promise made of a Womans Seed before she had known Man , Gen. 4. 1. Which , though it was reiterated to Abram , who thereupon was call'd Abraham , and Sarai , Sarah , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Cabalists tell us ) being taken out of the Tetragrammaton , and added to both their names , as well for confirming God's Covenant , as to shew , they were equal sharers in the benefit and conveyance of the promise , Gen. 17. 5 , — 16. ( upon which the inspired Apostle comments most significantly , Gal. 3. 15 , &c. ) though likewise this Seed be called the Rod out of the stem of Jesse , Esay 11. 12. yet they were only as so many Channels , from which should at last issue forth a Woman to compleat the promise of the Seed : or as so many holy Predecessors of that Virgin , which was to conceive and bear a Son , whose name should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immanuel , Esay 7. 14. pursuant to the promise made in Paradise , then shut , and ever shut after . This manner of Messias his Birth , is expressed in Jer. 31. 22. The LORD hath created a new thing in the Earth , a Woman shall compass a Man. And if we will list to Cabalistical Mysteries ( who averr , that on every letter of the holy Word , hung Mountains or Rocks of concealed Mysteries , which being struck at by refined reason , as a Hammer , and by Grace as a hand , do yield an infinite number of Sparks , tending to the illuminating of our understandings . ) We may have a pleasant observation in the passage of Esay 9. 7. Where the Messiah , being introduced as if he had appear'd already , is invested with the following Attribute ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In order to the increase of his Dominion and Peace , whereof there will be no end , he shall sit upon the Throne of David , and upon his Kingdom , &c. Where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le Marbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is final , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the middle , against the nature of Orthography in that Language . The passage is on all sides allowed to be a Prophecy of the Messiah to come : But the reason of this extraordinary placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 final , is in question . What Petrus Galatinus saith concerning it , we will refer the Reader to in his lib. 4. c. 19. de Aro . Cath. ver . And as for the Masorah , though that be for the reading of this word with an open Mem ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet it gives no reason : and a sphalma ▪ it could not be , for that it doth not prejudice the sense : the continued exemplaries ( besides ) from the Autograph to this day , retaining the same Character . Let therefore a sober and pious Christian Reader give me leave to explain this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caballistically . In the first place , the letter considered numerically , imports 600. Now , from this Prediction , to the coming of Messiah , even the Lord Jesus , are 600 years compleat . And , from henceforth ( as if the Prophet had reflected upon his mysterious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the increase of the Kingdom of Messiah was to be , i. e. at the end of 600 years from his prediction , thence , to continue for ever : and to spread it self over all Nations : ( the increase ) not only over National Israel . In the next place , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken figuratively ; denoting , that the promised Child and the Son should be born of a Virgin ( the Prophet , having in another place deposited the same in express terms ) that had not interfer'd with a Man ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being close . From all this , it appears , that the promised Messiah was to be born of a Virgin , the truth whereof appear'd in the event , so uncontroulable , that besides the Authority of the Holy Ghost , Matth. 2. and all ancient Founders of the Christian Church , some of the Rabbies have it upon Record ; though not without blasphemous aspersions . III. Next to this , I search'd into the Nature of the promised Seed ; who that he should be a MAN , was certain , but I found him also called GOD in the holy Writ , especially by the most venerable name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JEHOVA , whereon I will at present solely insist , not willing to expatiate in a concern , of it self requiring a Volume , and which , this only instance is able to evince . The Jews call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schem hamphorash , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper and essential name of GOD ; if so , then it being attributed to Messiah , he must properly and essentially be GOD. And that the Messiah is called not only the mighty GOD , the everlasting father , Esay 9. 6. whos 's goings forth are from everlasting , Micah 5. 2. but also Jehova , is manifest out of Jer. 23. 6. And this is the name whereby he shall be called THE LORD ( in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) OUR RIGHTEOUSNES . On which passage , I find in the Book call'd Ikkarim Orat. 2. c. 28. This Rabbinical Comment , which may tend to their own conviction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is , the Scripture calls the name of Messiah ( Jehova tzidkenu ) the LORD our Righteousness , because the Mediator is to be GOD , by whose hands we are to obtain Righteousness from God himself , and therefore it calls him by the name ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And by this , and the like names and proprieties , attributed to the Messiah in the Old Testament , I was fully convinced of his Godhead . Thence reflecting upon Christ's Miracles of a meer supernatural Power , I could not but satisfie my self in that point also , that he was the same that was to come . All this while , admiring the Divine goodness and wisdom , I was invited to glorifie his holy name , for that he was pleased to open my Eyes , and to shew me the true path of Salvation ; that being rescued from the power of Sathan , I had been admitted to the hope of enjoying him for ever , according to his holy Covenant , under which I now found my self comprehended . And now as for the COVENANTS of GOD , willing shortly to handle the matter , we will in the first place , consider the Notion of the name . In Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath chosen , for that persons and conditions are chosen in a Covenant , which word , in the English , proceeds from Convening or agreeing on such Articles as are liked by them that are upon a Treaty . Next we will consider the notion of the thing it self . And thus , it is taken ( 1. ) in a large sence ; when it doth import as much as a Commandment ; as for Example ( to pass by other passages for shortness sake ) Josh . 7. 11. Israel hath sinned , and they have also transgressed my Covenant , which I commanded them ; for they have taken of the accursed thing , &c. and 15. because he hath transgressed the Covenant of the LORD : This Covenant was nothing but a Commandment under a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos . 6. 17 , 18. Or it is taken ( secondly ) in a more strict sense , only for a promise of GOD , without any intervening conditions , as for Example , Gen. 9. 9. Behold ( saying to Noah ) with you and with your Seed after you , and with every living Creature that is with you , &c. I will establish my Covenant , &c. Where that by this Covenant is understood only a promise of GOD , is manifest , not only for that there was no stipulation , neither express nor implicit , but that the benefit thereof extended it self to the very Beasts , without any regard of Souls Immortal . Or lastly , it is taken in the strictest sense , for the Covenant ( as it is commonly call'd ) of Grace , established in the promised Seed , under the condition of Faith and Repentance , as was that , which GOD uttered to Abraham , Gen. 15. 17. Gal. 3. 17. Thus having shortly explain'd the several acceptions and meaning of the word Covenant , my position is , That GOD never entred upon a Covenant ( as the word is duly to be taken ) with Man , but the Covenant of Grace in Christ . So that all other passages , wherein the word Covenant is found , do intimate either a Commandment , or else a Promise , without any stipulation of the parties concern'd ; except that of Sinai , which , by reason of its ratihabition , changed the Scene of GOD'S purpose and proposal . There is therefore no Covenant of Nature ; for that none was made before the Fall , and after it , none could be made . The Transaction , that passed between GOD and Adam in Eden , Gen. 2. was a meer Sanction on God's side , whereunto Adam was obliged to listen by nature , which as yet uncorrupted , was able to perform what was enjoined . We find indeed a saying in Hosea 6. 7. They have transgressed the Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Adam . But , if Adam should here be taken for the Protoplast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant , must be taken in a large sense for a Commandment : However , 't is agreed upon by the learned and skilled in the Hebrew , that Adam is taken here for a noun common , that is for every Mortal , according to several Translations , in particular the English ; But they , like Men , have transgressed my Covenant : The Poland translation ( that of my native soil ) takes the word adjectively , for human , they have transgressed my Covenant , as a human , or as a Man's Covenant , not as if it had been of Divine Authority ; wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have dealt disloyally against me . To these and the like interpretations ( which are not against the Analogy of Faith. ) I will add one , which I deem the most grammatical and significant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they , as one Man , transgressed the Covenant . That is , they were so unanimous to break the LORD'S Institution and Will , that in the prosecuting of their sinful and rebellious Enterprize , all of them were as one Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus the doubt being clear'd , and we having shewed that Adam is here taken appellatively , I proceed . If there had been any Covenant of Nature , the Heathens had been under some Covenant , for that such like conditions , as this Covenant might have had , ( if ever it could have been ) were written in their hearts , Rom. 2. 15. yet the Apostle calls them strangers from the Covenants of Promise , Eph. 2. 12. From the Covenants in the plural , as pointing at that which was uttered to Abraham , and , that of Sinai grounded by the rash ratifying of the Jews in some measure , upon the Law of Nature ( though not with a difannulling of the promise ) the like whereof we never read to have been done by the Heathens . Which leads us to another consideration , about the impossibility of such a Covenant as that of Nature ; for that , neither the Justice of God will permit , that such conditions as the Law of Nature containeth , should in a Covenanting way , be proposed to Man , after the fall of the first ; nor is Man able to perform them : and Grace without Christ , hath nothing to do in meer naturals : yea , though general Grace may extend it self to the Heathens , yet , neither that ( speaking strictly ) can be admitted to the retinue of a Covenant of Nature , standing on the bottom of selfpossibility . At last , since whereever an Arithmetical proportion is observed , betwixt the transacting parties that are unequal , there can be no Covenant ; and , if there could , such a commensuration cannot be expected after the fall ; it follows , there was not , nor is not , yea cannot be any Covenant of Nature . To make here a long harangue , about the difference between the arithmetical and geometrical proportion , as it doth not belong to my Province , so it would prove tedious to the Reader . Yet lest I should meet with some not unwilling to understand me , waving several niceties about it , I will give a taste : Arithmetical proportion is , when the Medius terminus is equally distant from both extreams : Geometrical , when it is liker and nearer to one of the extreams than to the other . Thence , to distributive Justice is allotted Medium Geometricum ; to the communitative , Arithmeticum . And this commutative Justice is when an equal proportion is observed between giving and receiving , between the merit and reward , between the injunction and the performance . But pray now , where is there a person , after the fall of Adam , that should be able to draw this Radix equally distant from , and equally commensurate to the injoining and the performing party . And if , at the best , it could at any time be found , yet what should the upshot of it be in reference to a reward , except that we are unprofitable Servants , we have done that which was our duty to do . And what is it Man is supposed to have done ? When ye have done All , Luc. 17. 10. Now , as this All , cannot be done by a Man in the State of Sin ; so if it had been done in the State of Innocency , it had been but a duty , tending to no more than Vnprofitableness , and therefore not a Result of a Covenant , which , as to us , hath always a proportion Geometrical , as being grounded upon distributive Justice , 2 Tim. 4. 8. by Grace purchased for us , through the satisfaction of an equal in Nature , even by Christ Covenanting for us with the Father . Here it may be , some will say , that by this assertion , and a kind of a Paradox , I bereave GOD of the power of exacting due obedience to his Law from , and seem to have little regard of the transmission of original Sin , to the Posterity of Adam . Answer . Not in the least . For , suppose a Monarch should bestow on his Subject a Feud for himself and his Posterity after him , as a meer token of his bounty towards his new Creature ; if this first Feudatary should break his Allegiance to his Prince , he would doubtless involve his Posterity in the same disadvantages he felt , meerly by not being trusty to his charge , and would transmit to them , by generation and imputation , the same ignominy , he himself was branded with for his disobedience , though no such thing as a Covenant had intercurr'd , and therefore could not be broken ; Allegiance being natural , and sufficient to keep a Subject within the bonds of obligation , without a supervenient paction , which ( in our case ) cannot be made but amongst equals , where the stipulating party is not obliged to any performance whatsoever , but by free condescension , only for the benefit of others . And as for the right of God to exact due obedience to his law at the hands of Adam's Posterity , though there intervened no Covenant , it still remains inviolable . For though they cannot be tied to the performance of that Sanction ; Of every tree , &c. Gen. 3. 16. having in their root transgressed it , and forfeited the title to their happiness ; yet , they can be tied to the moral Law , written in the hearts of Men , by the Author of their Lives , not having forfeited their Nature ; by which they owe Allegiance to their Maker ; who as such , hath right to exact due Obedience to his Commandments , without a paction . And to obviate all exceptions , 't is to be considered , That though all the Precepts of meer Morality , may appear to be violated by Adam in the transgression of this Sanction , yet the moral Law might have been , and , been either kept or violated , without such a supervening Sanction added to the Moral Law , for Man's trial and final Conviction . And let none suspect , that here I do shake hands with the Socinians , because they likewise deny the Covenant of Nature . For besides that , I do here acknowledge the Son's coessentiality with the Father , particular grace after the Fall , meritorious Redemption , satisfaction for sin in our stead ; Justification by Faith taken relatively , &c. All which evert Socinianism . We differ in the ends of our Positions . They do it to make Adam subject to mortality in the very state of Innocence , as to a consequence of meer nature ( which I expresly detest somewhat lower . ) I again do it , to extol the wisdom and goodness of God ; who not willing to create Man for a meer terrestrial Life , nor ground his happiness on his frailty , and foreknowing he would sin , and offend his Justice , found out means to bring him to the fruition of himself in Heaven : to purchase for him perseverance , to atone his own Justice by a Covenant made with his Son , which being Everlasting , no other could be made on God's side , that thereby all the glory , and the rise of it as well as the accomplishing , might be attributed only to him , who tenders Grace for Grace , that his Heavenly gifts to Men , for a gracious or free Covenant , fulfilled by the Son , in order to Mens Salvation . And now emerges the adorable mystery of the Covenant of Grace , the sole transaction , which not only by way of excellency , but absolutely can challenge the name of a Covenant . A mystery which the Angels desire to look into , 1 Pet. 1. 12. A Mystery , whose dimensions are unsearchable , Rom. 11. 33. A Mystery , without controversie great , 1 Tim. 3. 16. The tenour whereof , was by the mystical King and Prophet David , delivered in Psal . 40. 5 , 6 , 7 , 8. Thy thoughts ( speaking in the Spirit of Christ , and them he Covenanted for . ) Thy thoughts ( NB. ) towards us , cannot be reckoned up unto thee , in order . If I would declare and speak of them , they are more than can be numbred . Sacrifice and offering thou didst not desire , mine Ears hast thou piered : burnt-offerings and sin-offerings hast thou not required . Then said I , Lo , I come : in the Volume of the Book it is written of me , I delight to do thy will , O my God , thy law is within my heart , &c. Which eminent and mysterious passage , the Aposte periphrastically explains , Hebr. 10. 5. &c. Wherefore , when he comes into the World , he saith , Sacrifice and offering thou wouldst not , but a body thou hast prepared me . In burnt-offerings and sacrifices for sin , thou hadst no pleasure : Then said I , Lo , I come ( in the beginning [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gen. 3. 15 ] of the Book it is written of me ) to do thy will , O God. Above , when he had said ; Sacrifice , and offering and burnt-offerings , and that for sin , thou wouldst not , neither hadst thou pleasure in them ( which are offered by the Law ) then said he , Lo , I come to do thy will , O God : Christian Reader ! This is the Key , let 's now open the Closet of Mystery , and by assistance of the Everlasting Truth , find out the hidden treasures of God's counsel about us . But first , give me leave to clear the Text. The words in the Psalm seem to differ from those in the Epistle to the Hebrews , in that particular passage , whereon we lay the stress of our assertion : viz. In the Hebrew it sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the English and other Translators do render , Thou hast opened ( or pierced ) my Ears ; and in Greek again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a body hast thou prepared ( or fitted ) me : which seem to be quite differing things . But , towards the unfolding of it ( 1. ) The Author to the Hebrews ( St. Paul ) in quoting the Psalmist , did follow the LXX . who were Jews , and understood the Hebrew phrase , whether proper or improper : therefore , notwithstanding the words may seem to jar with each other ; there is yet a Harmony in the sense , whether ( 2. ) We do look upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which proceeding from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denoteth not only to pierce , but also to prepare ; in which latter sence the LXX . having taken it , rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ears by body , per Metonymiam adjuncti : or else ( 3. ) upon the res substrata , the mystical meaning involved in this Veil , which the LXX . might also have hinted at . For the piercing , or boring the Ear with an Awl , was of Mosaical Institution , for such Israelites , who having served six Years with their Brethren Masters , were willing to continue in that state of servitude , till Death had freed them , Deut. 17. 16 , 17. By which piercing of an Ear , the Israelite Servant took upon him , as it were a new political body , whereof , being thus inaugurated , he could not be divested till the period of his Earthly Life . So that this is the true reason why the LXX . and greater than them , the Apostle , as being the immediate Penman of the Holy Ghost , rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fitted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Metonymically by body ; especially , the promised Messiah , not only taking upon him the seed of Abraham , Hebr. 2. 16. In the shape of a servant , Phil. 2. 7. whence he is called a righteous servant , Isai . 53. 11. with all due attendance to the Word of God , piercing his Ears to preach righteousness , Psal . 40. 9. but being also the Word , which becoming flesh , Joh. 1. 14. had pierced them : To pass by the mystery , taken from six years labour , and an entrance upon servitude at the beginning of the seventh ; to denote the time of God's Promise concerning the Seed , Gen. 2. at the brink of the seventh day , when God having put an end to the work of Creation , rested upon that of Redemption , through the agreement of his righteous servant , in order to the purchasing of that rest , which remaineth to the people of God , Hebr. 4. 9. I have , to my small capacity , clear'd the Text , with all possible brevity , not willing to enlarge upon what the Holy Ghost hath by the hand of the holy Apostle , convey'd to the Church for a Truth . And though I be not so far a Pythagorean , or rather a nice Cabalist , as to espouse the numbers for undoubted verities ; yet , when mystical predictions , calculated with event , suggest such like observations ; I judge it an office of every Christian , as well for their own comfort , as to invite the curious , whom Grace hath endowed with more critical Wits , in order to a narrower search , to lay hold on them ; no ways letting slip the opportunity of admiring the supream wisdom , which hath thus liked All , in numero , pondere , & mensura , in number , weight , and measure . But now to the matter . God who is a Being , by way of Excellency , and by reason of the inseparable goodness from his Essence , is Communicative , willing to display his Power and Wisdom , resolved to Create the World ; over which he thought fit to set a Ruler as well as a Beholder . And because the Universe was to be material , the Ruler of it was to participate of matter : But moreover , for the contemplating of its decency and order , he was to be indued with a Mind , able to admire and to adore the supream Architect , 1 Cor. 6. 20. whom , as he could not suppose corporeal , at least for the immensity of his unsupported Work , Job 38. 6. so he could not apprehend him as such , without having something of immateriality within him . This Ruler therefore , was to be MAN , and to be created after the Image of his Maker , Gen. 1. and to consist of Body and Soul , Gen. 2. 7. He was to live for ever by the natural means of the Tree of Life , which was able to continue his vigour , under God , if so be he would stand to his prescript : nor was any consequence of Nature able to usher death upon him , whilst obedient , else destruction should accost him , and he perish , Gen. 2. 17. But again , as his goodness would , and his power could accomplish , so his wisdom , that knew how to contrive the project ( loquimut humano more ) did foresee the flexibleness and frailty of the material part of Man , by a natural drift to things inviting , even forbidden , Ja. 1. 13 , 15. and that the Soul , which was to restrain the body and its sensitive Appetites , should by the suggestion of Sathan ( who was to fall before Man ) yield to them , as having a power that it might not , not that it should not exorbitate in a sinless capacity of sinning , and thereby draw upon it self , not only everlasting confusion , but also for a punishment , be , for the future , subject to what it was to command ; GOD in his Justice , whose Eyes are purer than to behold Sin , did in his predetermination , condemn Man for Sin , which he had foreseen ; and consequently , concluding all his Posterity under the same guilt , Rom. 3. 9. Gal. 3. 21. condemn'd them also for it , Rom. 1. 8. By the by , I quote these Scriptures , for that there is nothing comes to pass in time , which hath not been in the Idea of GOD , from Everlasting . Thus , a Man , being ideally come to nothing before he was something , the second person of the most holy Trinity , out of a meer compassion to so noble a Creature , in the production of whom he was ( if I may say so ) to be instrumental , Psal . 33. 6. Joh. 1. 3. enters upon a Covenant with his Father , and for making an atonement , since no other sacrifice would do , condescends to the taking upon him the humane nature , therein to take away the guilt of the future Man and his Posterity , by offering up his own self a Sacrifice , Rom. 2. 2 , 24 , 25. and by becoming a Mediator between God and Man , Gal. 3. 19 , 20. The ratification whereof , on both sides , was grounded upon the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 6. 3. Rev. 1. 8. to which , in token of approbation , the Father added an Oath ; The LORD hath sworn , and will not repent , Thou art a Priest for ever , after the order of Melchizedeck , Psal . 110. 4. by two immutable things ( viz. his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his oath ) to ratifie his acceptance of that paction , for the comfort of such , who from the Snares of Sathan , should fly to it for a refuge , and lay hold of the hope set before them , Hebr. 6. 18. And the Son , on the other side , declared his readiness to stand to his stipulation , by a present compliance ; Lo , I am to do thy will , O GOD , Hebr. 10. 9. Hence it proceeded , that this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the custom of the Israelites , was only once in a year , at the day of propitiation , pronounced by the chief Priest , at the solemn blessing of the people , Num. 6. 24 , 25. Here is the true order of the Covenant betwixt God the Father and his Son Jesus , in order to our Salvation , on which depends that Grace whereby we are saved , and the administration whereof to us in Christ , is called the Covenant , by way of excellency ; and , more significantly , the COVENANT of GRACE . From hence it is , that it is called the everlasting Covenant ( none , in order to the effecting of Gods final purpose before it , none after it ) Hebr. 13. 20. through the blood of the everlasting Covenant : hence it is , that the second person of the Deity is called the lamb slain from the foundation of the World , wherewith he was invested by his forerunner , Joh. 1. 29. yea hence it is , that he is termed the first-born of the dead , Apoc. 1. 5. for that Adam , and all in him , were dead ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nor could hope for Life , until the Seed was promised to a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who after that , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of all living ; as being the primitive Mother of the LORD of life , and by him , a restorer of the plenitude of Angels , some of which being fallen and dead in trespass , upon Mans creation , that was to recrute the number , drew him and embroyl'd him in the same crime they were guilty off , and made him dead also . Which again was adumbrated in Isaac , born by promise , out of Sarah , when her Wom● and Abraham's , body were dead , Rom. 4. 19. on which point demonstratively insists the enlightned Apostle , Gal. 3. and clears it , Ephes . 2. 6. God , when we were dead in sins , hath quickned us : NB. together with Christ in our first and second resurrection : adding immediately ; By GRACE you are saved . Thus the LORD , cuts off all occasion of boasting ; and therefore , would never enter on his own accord , upon a Covenant with a meer Man , for that a meer Man could never draw a parallel to the justice of God , by reason of his meer natural abilities , before the fall , and meer sinfulness after it . Therefore , GOD hath set forth his own SON ( by mutual agreement ) a propitiation through Faith in his Blood ; to declare his righteousness , for the remission of sins that are past through his forbearance : that he might be just , and the justifier of him which believeth in Jesus , Rom. 3. 25 , 26. As therefore there was an arithmetical proportion , betwixt the Father and the Son : betwixt the claim of God's Justice and Christ's satisfaction ; so the purchace of redemption , was , answerably to the mutual Covenant , a tie for GOD to declare himself just , by justifying them that laid hold on his Son's satisfaction , discharging in full the demand , and by an overplus ushering in Grace , for the benefit of them that were included in this Covenant , under condition of Faith and Repentance . And the Redeemer shall come to Zion , and unto them that turn from transgression in Jacob , saith the LORD . As for me ( here GOD declares himself just , in performing his Promise to Christ concerning his Seed ( Esay 53. 10. ) after redemption . ) As for me ( saith the LORD ) this is my Covenant with them ; my spirit that is upon thee , and my words which I have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , saith the LORD , from henceforth and for ever , Esay 59. 20 , 21. Here , after the atonement by Redemption followeth Faith ( my words , &c. Deut. 31. 14. Rom. 10. 8 , 9. ) and Repentance ( to them that turn from transgression . ) And thence , the relyance of the faithful , on this satisfaction , is synecdochically call'd a Covenant , Psal . 50. 5. comp . with Psal . 40. as before : as sometimes , ( because of the mutual interweaving of mystical affairs ) the whole body of the Church is call'd Christ , 1 Cor. 12. 12. This Covenant was from the beginning of the Creation , variously adumbrated : even to the Angels , before the Creation of Man ( which I modestly conceive , and submit to the censure of the Church ) when the morning stars sung together , and all the Sons of God shouted for joy , Job 30. 7. seeing ( by God's intimation ) that that Man , who was to be created and assaulted , yea seduced by the Devil , their former Companion , and now an unhappy Rebel and Enemy , should be rescued by the Son of God their head , and should be brought to that condition ( though the manner of it was hidden to them as yet ) they , under him were in . And here the Battel between Michael and the Dragon presents it self , Apoc. 12. both for the rescuing of the Woman , whom Sathan was to persecute , and for maintaining the body of Moses ( viz. the Sacrifices typifying Christ , for the comfort of the Believers , until he came ) Jud. 9. Whereupon the Heavens rejoice , and they that dwell in them , Rev. 12. 12. From which period , the second person of the Deity was often after call'd an Angel of God's Countenance , and emphatically an Angel of the Covenant . I will not be bold , yet it is not against the analogy of Faith to think , that the Cherubim likewise standing at the entrance of Paradise , after Man's banishment , was the second person of the Deity , by his flaming Sword ( his Word , Hebr. 4. 12 , 14. ) to undeceive him of all he could presume of the earthly Tree of Life , in order to his full relying upon the promised Seed , which only was the way , the truth , and the life . After the actual fall of Adam , this Covenant of God was represented in the promised Seed , Gen. 3. and Christ's satisfaction , in Sacrifices , until his coming , at which , by one offering he was to perfect for ever them that are segregated , Hebr. 10. 14. Afterwards it was intimated to Abraham , with intermixt additions about the Land of Canaan , Gen. 15. 17. everywhere on Man's side the conditions of Faith and Repentance , ( though under several Etymologies ) being annexed . Then it was to be renewed with the Children of Israel , Exod. 19. 5. and that this transaction should have been a Covenant of Grace in the promised Messiah , appeareth by God's Message to his people ; If you keep my Covenant ( that is the same that was intimated to Abraham , according to Deut. 29. 13. ) then you shall be a peculiar people , &c. comp . with 1 Pet. 2. 9. But what saith the people to it . They did not proceed so orderly as Abraham , who believed God's abilities above his own , and it was counted to him for righteousness , Gen. 15. 6. afterwards manifesting his Faith by walking before the LORD , and being perfect , Gen. 17. 1. but presently ratifies it by a promise of Self-performance . All that the LORD hath spoken we will do , Exod. 19. 8 , & 24. 13. placing their Works afore their Faith , and their own righteousness before that of God and Christ , Rom. 9. 31 , 32. whereby they sinned against God , and tyed themselves by their ratihabition to the rigour of the Law , under the brandishing of a Curse , Cursed be he , that confirmeth ( N.B. ) not all the words of this Law to do them , Deut. 27. 26. And this is the chief reason , why they are said to have vexed , or made sad the holy spirit of the Angel of presence , who in his love and pity had redeemed them , and bare them , and carried them all the days of old ( Gen. 48. 16. ) and now was willing to make them feel the fruit of the Covenant between him and his Father , without an impending curse , had they but relyed on his , and not their own ability ; had they required the spirit of Grace , and not boasted of natural self-performance . In desault whereof , he turn'd their Enemy , and he fought against them , Esay 63. 10. May be you will say , What had become then of the Law ? Answer . It had been of the same use as it is now under the Gospel to them that rely not upon their own righteousness and abilities , but upon those of Christ ; and , what the Law is now to a Believer , is a point sufficiently known . However , notwithstanding this unconsiderate ratifying of the Children of Jacob , whereby on their side the Law got the name of a Covenant ; the mercy of God was of that tendency , as not to forget the first Covenant under this Mosaical dispensation , wherein consequently it exerted it self , and was confirmed by so many Types and Sacrifices , in some measure mitigating the rigour of the Law , which it self also , convincing the Israelites of their folly , became to them at last , by the forbearance of God , grounded upon future Redemption , Rom. 3. 24 , 25. A Schoolmaster , Gal. 3. 24. Thus divinely St. Paul ; And this I say unto you , that the Covenant , that was confirmed before of God in Christ , the Law , which was four hundred and thirty years after , cannot disannul that it should make the promise of none effect , Gal. 3. 17. God's promise was of longer date , and a greater consequence ( being grounded upon the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the ratifying of his Son ) than the presumptuous ratihabition of the Law by the Children of Israel , who in a manner had annul'd the promise by setting up their own righteousness instead of God's , Rom. 10. 3. as if they had not stood in need of a Saviour and a Mediator ; and therefore it would stand , notwithstanding the Idol of Self-performance ( here it is observable , by the bye , that the Apostle terms the one a Law , and the other a Covenant . ) And the regret of their former proceeding with God , is clearly set forth , in many passages of the holy Volume ; but one may serve for all , and that is Esay 64. 6. We are all as an unclean thing , and all our righteousness are as filthy rags , &c. Whereupon is renewed the Promise , under the name of a righteous branch of David , which should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LORD ( Jehova ) our Righteousness , Jer. 23. 6. It was no longer ; We shall do whatever the Lord commands , but JEHOVA ( the name of Grace , on which the Covenant was grounded ) should be their Righteousness . He was shortly to display the Banner of Salvation , and by the shade thereof , cover the iniquities , not only of Israel , but of all the World , as being made unto it ; Wisdom , Sanctification and Redemption , as well as Righteousness , for that he that glorieth , may glory only in the Lord , 1 Cor. 1. 30 , 31. GOD therefore having entred upon a Covenant with his Son , rejecting all other Sacrifices and satisfactions , as no way commensurate to his person and justice ( Sacrifice thou wouldst not ) and accepting of his Son's blood , for Man's iniquity , did pour down upon the elect GRACE , in order to their Salvation . And the whole Tract of administring the same , after supposed and accepted of satisfaction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is called the Covenant of Grace , ( as Christ , upon that same account is called FAITH , Gal. 3. 23. ) By Grace you are saved , through Faith , Eph. 2. 8. And of his fullness , have all we received GRACE ( NB. ) for GRACE , Joh. 1. 6. The benefit whereof derived on Mankind , is in the first place Adoption , whereby we are declared to be the Sons of God , Joh. 1. 12. and joint heirs with Christ , Rom. 8. 17. and that , from the foundation of the World , Eph. 1. 4 , 5 , 14. manifested in the fullness of time , by taking away the curse of the Law , Gal. 4. 4 , 5 , 6 , 7. This adoption was first adumbrated in the Children of Israel , when GOD delivered them from the bondage of Egypt , and called them his Son , Hosea 11. 1. only in Christ , if the Son therefore make you free , you shall be free in deed , Joh 8. 36. For which reason , this same passage ( though mystically grounded on another ) is applied to our Saviour , Matth. 2. 15. for that as the Egyptians were the first Enemies of the Israelites , that kept them in bondage and subjection ; so Sathan was the first Enemy of Mankind , and they in his servitude : out of which they were freed by this Angel of the Covenant ; whereupon , by an intervening sojourning of the Israelites , and of Christ in Egypt , and by their return to Canaan , the Head and the Members composing one spiritual Body , are call'd a Son ; I call'd my Son out of Egypt . And such like Emperichoresies are often found in Scripture , as for instance , that of JESUS ; Saul , Saul , Why dost thou persecute me ? And as this adoption was represented in the Children of Israel , so it was afterwards extended to all the believing , Rom. 8. 23. there being no difference , 1 Cor. 7. 19. And this gives us the confidence of calling God Abba . Secondly , Justification , wherein a Sinner ( in himself ) is by God the Father proclaimed just , Rom. 4. 5. upon the score of Christ's satisfaction , purfuant to the Covenant , Isa . 53. 11. Wherein the first condition of the Covenant , viz. Faith , is a hand applying to our Souls the merit of our Redeemer , Rom. 3. 24 , 25. and whereby God shews himself just , in standing to his Covenant , after the appeasing of his wrath by the blood of the Mediator ; That he might be just , Rom. 3. 26. and Christ shews himself righteous , in performing what was stipulated for the taking off of Man's Iniquity ; My righteous servant shall justifie many . Whereby ? By his knowledge , ibid. which is believing in him , Rom. 3. 26. expressed to the life by the Lord , Joh. 17. 3. And this is life eternal , that they might know thee , the only true GOD , and Jesus Christ whom thou hast sent . The whole process and accomplishment whereof , equally glorifieth the Father and the Son ; Father , the hour ( NB. ) is come , glorifie thy Son , that thy Son also may glorifie thee , Joh. 17. 1. through the truth , v. 19. kept on both sides , pursuant to the everlasting paction , v. 22 , 23 , 24. upon which account GOD the Father , after Christ's Prayer for the ratification of the approaching Work , is by him called , the Righteous Father , by which Righteousness Christ was raised from the dead , Hebr. 13. 20. for our justification , Rom. 4. 25. Thirdly , Thence ariseth Sanctification ; Christ of GOD is made unto us sanctification , 1 Cor. 1. 30. whereby is not only understood the segregation from all things common , but also a separation from all sinful acts by the spirit of God , 1 Cor. 6. 11. 1 Thess . 4. 3 , 4. And here the second condition of the Covenant of Grace hath place , viz. Repentance , Mark 1. 15. By this Repentance a Believer becomes a new Creature , Gal. 6. 15. renewed in knowledge , after the image of him that created him , Col. 3. ( not after him by whom he was deceived ; you shall know . ) In righteousness and true holiness , Eph. 4. 23. presenting for the blood of the dead and unreasonable Creatures , a living Sacrifice , and a reasonable service , Rom. 12. 1. Which works are acceptable to God , upon the score of their being the gifts of GOD , whereof he doth not repent , Rom. 11. 29. but as such ( coronat Deus dona sua , non merita nostra ) rewards them with a Crown of Righteousness , 2 Tim. 4. 8. according to promise , Jam. 1. 12. to shew himself a righteous judge by granting an Equivalent for the purchace of his Son. And here falls the conceit of meritoriousness of Works ; because they being no ways ours but Christ's , and his holy Spirit 's within us , can no more of themselves deserve Heaven , than they could Redemption , whose effects they are , in order to the better fitting of us for that end ( thence via ad regnum , Bern. ) for which we were pre-ordained by Grace . Thus all things have their Off-spring from GOD , and through him , end in him , not unlike to the periphery of a Circle ( the most perfect figure , and sustaining its own self ) ending in the same point from which it began ; Of him , through him , to him , are all things , to him be glory for ever , Rom. 11. 36. Fourthly , After the Conditions follow the signs and seals of the Covenant . In the first place Baptism , a sign of initiation into the benefit of Christ's Death , Burial , and Resurrection , Rom. 6. 3 , 4 , 5. for that we may put on Christ , Gal. 3. 27. and even as water , be united in one Body , until the whole Church , being by it and the word , sanctified and cleansed , Eph. 5. 26 , 27. we become an aggregate Christ , 1 Cor. 11 , 12. The manner of its administration , I will leave untoucht , and straight proceed to the second sign , viz. the Supper of the Lord ; which , to be short ( for I have already gone beyond the limits of my Province ) is a visible sign of invisible grace , purchased by the Sacrifice of Christ , which , to our comfort , and for the sealing up of God's Promises ) it doth efficaciously represent to us . To give an insight into the nature of it , without launcing into the doleful Chaos of unnecessary , and sometimes blasphemous Controversies about it , I will only take notice of a passage amongst the Jews , which , if it should not clear the doubt , will yet give some light to the lovers of truth . 'T was therefore , and is now , a common Custom amongst the Jews , for the chief of the Family , after the eating of the Passover , at their going to rest , to take the Unleavened-Bread , and to distribute the same amongst his Houshold , and after that , Wine , with that nicety , that not one crum of the Bread , nor one drop of Wine , is to be left ; and this they do in remembrance of the Sacrifice of the Lamb , and separately , of its Body and Blood , having no Temple wherein to offer , as those that were at the standing of the Temple , without Jerusalem , could not , and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereupon Christ the true Passover-Lamb , who was to bear the iniquity of the people , and to take away the Sacrifice and the oblation by his Death , following this Rite , instituted his Sacrament , by Bread and Wine , and call'd it his Body and Blood , in remembrance of his Passion and Death . Lastly , Upon this Covenant is grounded our hope of Resurrection . Christ himself insists upon it , Matth. 22. 31 , 32. I am the God of Abraham , &c. Here Christ puts the Sadducees in mind of God's Covenant , grounded upon his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exod. 3. 6 , 7 , 8. For if God be an Essentiator of Beings , by way of a Covenant , he cannot call himself an Essentiator of what is devoid of being . If therefore God be a Jehova of Abraham , &c. it must be by making them existent , for their upholding of the impression of that Covenant , by which he is theirs . If so , the Patriarchs must be still existent after death , since that after it , God bears that denomination in reference to them ; a non Entity not being able to bear the stamp of an Entity , as a shadow or nothing cannot represent the lineaments of a Seal . Hence it proceeded ( as we mentioned before ) that at the day of annual propitiation , this name was thrice ( not without a mystery ) put upon Israel , Num. 6. 27. to remember them of God's Covenant , and their Eternal Welfare . To which , all spiritual Israel , being brought once at the Consummation of the World , and Christ having finished his work , shall lay down the Office of a Mediator , and deliver the Kingdom to his Father , that then being only conspicuous by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and needing no further Covenanting , he together with his Father , may begin the period of an Everlasting Sabbath . FINIS . ERRATA . PAge 4. line 27. add after and , — they , p. 5. l. 2. for fooling read footing , p. 18. l. 15. add after that , — is , p. 21. l. 9. for liked read linked . As for some Hebrew Letters , the Ingenious Reader is able to perceive the Mistakes of himself . Notes, typically marginal, from the original text Notes for div A26654-e310 GOD'S COVENANT .