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
Licensed June 13. 1689. Z. Isham God's Covenant DISPLAYED BY John Alexander A CONVERTED JEW 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 â—â—â—â—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
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