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
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
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