God Heb. 9. 8. under the old the way was not yet opened into the holiest which implieth that since the way is open there is a greater freedom Eph. 2. 18. Heb. 10. 19 22. and better incouragements the price is already paid and now Christians ask mercy as already pruchased Of old the people must not come near unto the Holiest but only the Priests now believers are become Priests unto God Rev. 1. and may have more immediate converses with him than before all which argueth this to be a better Covenant 8. The New Covenant is full of efficacy and so is better than the Old in the New all is undertaken by an omnipotent God Heb. 8. 10 11 12. and therefore whatever difficulty or opposition lieth in the way yet this word of power is enough sowards the accomplishment of it whereas in the Old Covenant much is required of Israel but no such absolute promises assuring effectually of their accomplishment there is such a difference between the Old and the New as between the letter and the spirit 2 Cor. 3. 6. The Ministers of the New Testament are not of the letter but of the spirit for the letter killeth the spirit giveth life The Lord not only uttered the Law by lively voice but did write it with his own fingers in those lasting monuments tables of stone and the Jews grosly mistaking did too much take up in the letter in external literal obedience the chief efficacy and impression they felt thereby was in the threatning part the letter killeth the Divine curse was a killing thing struck into the fear of death but the New hath more efficacious vivifying operations vers 6. 8. the spirit giveth life and so that is a ministration transcendantly glorious that is a powerful means for recovering the heart out of the greatest spiritual deadness indisposition disconsolation it is full of quickning life-giving influences abundance of the spirit in the gifts and graces of it may be found there and so it is a better Covenant Lastly The New Covenant is more durable and lasting not liable to such violations as the Old and so is a better Covenant the Lord in promising to make a New Covenant addeth Jer. 31. 32. Not according to the Covenant made with their Fathers c. which Covenant they brake c. So Jer 11. 4 6 10. Heb. 8. 9. yea the Old Covenant it self is said to be vanishing vers 13. which importeth that this is a grand difference between them that the Neâ— should not be subject to be broken as the Old was If those that are only externally and by visible profession within the New may totally and others who are internally and really in it may parsially break it yet not totally so as to cast themselves altogether out of it nor comparatively with those within the Old The vital principles and impressions of divine love in Gospel times shall be so strong and the Divine Law imprinted and ingraven in such lively characters upon the hearts of men as shall wonderfully secure those that are really in the New from the violation of it far bove the other and unsteadiness of spirit or want of establishment is an argument that souls have but a slender participation of its blessings and the New shall never be antiquated there is none to succeed that both the Mediator and the priviledges of it are eternal the blood of Christ is the blood of the everlasting Covenant Heb. 13. 20 21. and therefore it is better Covenant than the Old CHAP. XI Of the time of first coming into Covenant IT may be asked When is it that any are actually and personally interested in the Spiritual benefits or blessings of the New and better Covenant It is not a virtual but an actual interest that is here inquired after and not when they were representatively in Covenant in their common person but when personally by an application of its blessings to their own persons And indeed the New Covenant is for application and is the summ of all that is to be applyed though it be not the whole Covenant of Grace which taketh in all Articles between God the Father and Jesus Christ the Son in order to our restoration And it is to be noted That some are visibly others are really under the Covenant Some who are branches in Jesus Christ yet may be broken off Joh. 15. 2 6. Rom. 11. and therefore were but visibly in him Some are sanctified with the blood of the Covenant and yet afterward may count it an unholy thing Heb. 10. 23. and so are but visibly under it by an outward separation to or profession of the name and Faith of Jesus Christ to as to partake of common priviledges belonging to its external dispensation persons thus in Covenant and under the sign of it may be in a perishing condition still Act. 8. 13 23. Outward profession of Faith is not that which entituleth to the external administrations of it but only is a character or mark of persons fit for them as shewing a visible interest in the Promise by a possession of the things promised and their Seed have as sure a mark of their being visibly under the Promise by the Lords declaring them interested therein with their Parents Gen. 17. 7 9. Act. 2. 38. and this not by the Old Covenant as some would have it which is disanulled but by that with Abraham which is yet in force Gal. 3. 17. And besides the same that are the subjects of the New Covenant were the subjects of the Old even the house of Israel and Judah Jer. 31. 31 32. Heb. 8. As the Faith of Abraham was to be exercised in the Promise which was made to him for his Seed so many other Parents Faith be acting for theirs It 's true all of them may not be saved the same is to be said of adult Professours and therefore the Promise unto either as to rea interest is to be understood indefinitely not universally even as promises attending Family instruction yea and the publick Preaching of the Word Christ is with his Ministers to the end of the World though all that hear be not converted they are the means usually blessed to such ends But there is a real interest in the New Covenant such as is certainly attended with Salvation when the special blessings of it be theirs Heb. 8. 10. 1 Pet. 3. 9. 1 Pet. 1. 23. this is it that I would chiefly inquire after here when it is afforded Real actual and personal interest in the New and better Covenant is afforded unto Souls when they attain unto union with Jesus Christ and the gift of Faith not one moment of time before Abstractedly from Christ or till in him not one Promise is thine For all the Promises of God in him are yea and in him Amen 2 Cor. 1. 20. Ephes 3. 6. all made treasured up and fulfilled or accomplished in him if Christless then Promiselessâ— Ephes 2. 12. Rom. 8. 32. Jesus Christ is
with Jesus Christ which was for the reconciling the World unto the Father 2 Cor. 5. 18 19. Coloss 1. 20 21. It is true Christ only is our surety and Redeemer not we in our own persons yea he is our head our Lord and King and on that account of his standing in those different capacities he hath some peculiar precepts and promises appropriated to him which are not afforded to us in the same manner or degree yet this hindreth not the Oneness of the Covenant with him and us as it is promised unto Abraham that in him all the Families of the Earth should be blessed that he should be a Father of many Nations Gen. 12. 3. and 17. 4. Which promises are of a higher nature than are made to us for every Believer is not the Father of many Nations yet we are within the same Covenant that was made with Abraham Rom. 4. 11 12 13. Gal. 3. As in Covenants between Princes some Articles may be concerning prerogatives or royalties that are peculiar to them in their publick capacities which the people share not in but in them as striking sayl c. other grants may concern the people in their private capacities as Merchants Mariners c. yet Prince and people within the same contract So doubtless there may be diverse grants to Jesus Christ in his publick capacity in the office of a Mediator other promises made to his Seed yet King and Subjects head and members are within one and the same Covenant as the principal debtor and the surety within the same obligation Gal. 4. 4 5. Indeed the same Covenant of grace may be distinguished as it is made with Jesus Christ and as with us yet not to intimate two distinct and compleat Covenants but two Subjects of the same Covenant As with Jesus Christ it had its constitution from eternity before we had a being as with us it hath its application in time after we exist I had rather therefore distinguish one and the same Covenant of grace into these two parts 1. For redemption and reconciliation this as with Jesus Christ for us Gal. 3. 13. Tit. 1. 2. 2 For Application this as with us in him Heb. 8. 10. From eternity Jesus Christ was a Mediator undertaking the Covenant but in time is executing and interceding for our participation of it 2. The Covenant of grace was made with Jesus Christ as a publick person a second Adam and therefore with all his Seed in him the Covenant of Works being violated Jesus Christ was appointed as the means for restoration and recovery He was our David King of Saints Isa 53. 3. Luke 1. 32. and so represented many Subjects he was a common parent having a great Spiritual Seed Isa 53. 10. The first Adam was a figure of him that was to come Rom. 5. 14. i. e. of Jesus Christ and wherein it is specified as the first standing for his Seed derived unto them sin and misery death and condemnation So the second standing for and representing his Seed deriveth unto them righteousness justification and eternal life vers 15. to the end 1 Cor. 15. 45 47. Thus they are compared together and Jesus Christ the Second preferred before the first If the first Adam had never fallen it is not imaginable that he should have injoyed life by one Covenant and his posterity by another their life would have been by keeping as their death was by breaking one and the same Law of Works So Jesus Christ the Second Adam and all his spiritual Seed injoy justification and life by one and the same Covenant of grace We are quickened together with him Coloss 2. 13. i. e. as our common person standing in our stead 3. All in the Covenant as with us is undertaken for and promised in the Covenant as between the Father and the Son and so together make up but one Covenant For his being the Covenant of the people implieth that all promised to or to be performed by the people it is secured in the contract with Jesus Christ Whatsoever was requisite unto our restoration redemption and reconciliation he agreed to work it out Isa 53. 10. there were the same objects and end in that as with him and that as with us 1 Pet. 1. 18 19. 1 Cor. 6. 20. Yea all necessaries also for application is in the Covenant as with him Is Justification and the giving of a new heart promised to us Jer. 31. 31. The same is promised to Jesus Christ Isa 53. 11. By his knowledge i. e. by the knowledge of him shall my righteous Servant i. e. Jesus Christ justify many and he shall see his Seed and be a light to the Gentiles Isa 4. 2. 6. Which implyeth newness of heart and having God for their God 4. All blessings afforded in a Covenant way to us were primarily granted to Jesus Christ and therefore the Covenant is joyntly with him and us as Mr. R. observeth Christ is first justified and acquitted from the guilt of sin and then we Isa 53. 11. Christ first Sanctified and filled with the Spirit and then we Isa 42. 1. He first glorified and then we Heb. 1. 2. Rom. 8. 17. Jesus Christ is our great Fcosee in trust he hath all the riches of grace and glory granted to and vested in him to our use and behoof both have them by the same Covenant Indeed he hath the precedency he excelleth in dignity and power he is the first-born among many brethren Rom. 8. 29. the first born from the dead Coloss 1. 18 19. All fulness dwelling in him all is firstly granted into his hands and in the Second place to us If we would obtain any Spiritual gists any graces any comforts any glory we must be beholden to him borrow all from his store receive all from his hand The Divine Spirit is from him Joh. 16. 7 8. All grace from him Rom. 16. 20 24. 1 Cor. 16. 23. Repentance from him Act. 5. 31. He is exalted to give repentance and the forgiveness of sins Faith it self from him Heb. 12. 2. Which argue that all flow from the same Covenant The Name of Jesus Christ is in the Covenant he is the principal party there to whom all the promises are primarily made on our behalf 5. Union with Jesus Christ is the only way to promised blessings and therefore the Covenant is made joyntly with him and us 2 Cor. 1. 20. Not only some but all the promises of God in him are yea and in him amen Twice in him none of the promises are made immediately to us but all invariable unchangable in their making and in their performance or accomplishment yet it is in him I might argue also from Jesus Christ his receiving the same signs with us Baptism and the Supper and why were they applied to him if he were under one Covenant and we under another 6. All the antient Covenant expressures run joyntly to Jesus Christ and also to Relievers which are his Seed the promises to
perfect obedience they would have been hopeless of injoying these if such a typical expiation and attonement had not been provided that their sins might not hinder their arriving at them So that Morals Ceremonials and Judicials did belong to and with the promises and threatnings annexed made up the Sinai Covenant Answ 2. The better Covenant is an absolute Divine grant by way of Promise of those great blessings which come in by the mediation and Ministry of Jesus Christ as its excellency it is said to be that whereof he is Mediator and so it is the New Covenant or Testament Heb. 9. 15. and 12. 24. That it runneth upon absolute terms may be seen Heb. 8. 7. to the end And it is declared that it is not according to the Old vers 9. Therefore the chief scope and design of the Apostle in mentioning these promises rather than any other is the discovering wherein especially the New is differenced from and is said to be better than the Old Here are four grand Promises of the New Covenant instanced in which are so comprehensive as all others made to us are some way reducible to them 1. The inscription of the Divine Law in the hearts of men Heb. 8. vers 10. I will put my Laws into their mind and write them in their hearts In the state of innocency the Law was found in lively Characters there but since the fall it needeth to be transcribed or written over again The Old Covenant had the Law written upon Tables of stone without not absolutely promised and but rarely found within insomuch as the Lord even weepeth over them Deut. 5. 29. O that there were such a heart in them that they would fear me and keep all my Commandments But in opposition to the Old here the Lord undertaketh to write it upon better Tables even of the heart importing his affording an inward frame disposition and inclination for an universal compliance with the Divine Will and then no sooner is any thing offered of a Divine stamp but all the faculties of the Soul understanding will and affection with the greatest readiness stand bent for a conformity to it yea the Soul is carried forth that way not so much by legal external inforcements as by internal powerful obligations that whereas the Old had a large Volume of Laws Institutions and Ordinances which they were commanded to yield obedience to in the New all is comprised in a little room and turned into Promise I will write my Law in their Hearts the spiriting for all is assured to them Here the Promise leadeth the way to the Obedience And O how sweet is it when it beginneth with and is the fruit of a Divine Promise 2. A mutual relation between God and Souls Heb. 8. 10. I will be to them a God and they shall be to me a people Here is propriety each in other By the Old Covenant they were externally interested in God but as by that with Abraham then so by the New since it is more absolutely promised unto some that he will be their God which must import that they shall have more sweet converses and communion with him under the New than under the Old and have higher manifestations of their injoyment of him And happy is that people whose God is the Lord Psal 144. 15. What then can they want All Creatures are theirs yea Christ theirs Grace theirs Glory theirs all the Attributes of God theirs his Wisdom Power Goodness Faithfulness Loving kindness all theirs all his Promises yea his All-sufficiency theirs and what can they desire more than to have him who is all in all Also they shall be to me a People that is I will own them in a clearer more eminent and glorious way than under the Old There shall be a greater separation in their Spirit and in their whole course from all corruption from Sin Satan the World and a greater dedication unto God 1 Cor. 6. 19 20. and 2 Cor. 6. 17. Zech. 14. 19 20. In that day every Pot in Jerusalem and in Judah shall be holiness to the Lord there shall be an Universal tincture of holiness Isa 44. 5. and One i. e. one by one shall say I am the Lords There shall be a more voluntary and free self-resignation unto him yea when they find their hearts stand off and hang back from God it is under Promise they shall be to me a People they may plead the Promise for enablement to make over themselves in a fuller way unto God than formerly 3. Special illumination is Promised Heb. 8. vers 11. They shall all know me from the least to the greatest There shall be an enlargement of their knowledge and acquaintance with God and Divine things It would seem rather to exclude private teaching than publick they shall not teach every man his Neighbour and every man his Brother but it is not absolutely exclusive of outward teachings by instruments and means but comparatively it holdeth forth how surpassingly excellent those discoveries under the New Testament should be above those under the Old they far transcend and go beyond these are more eminent and universal not only some but all shall know me c. Yet publick and private teachings were to be attended to as means conducing to this end Mat. 28. 19 20. Ephes 4. 11 12 13. and 6. 4. Col. 3. 16. Those teachings then of the Divine Spirit do not render the other void or unnecessary Under the Old they had some dark typical shaddowy representations of God and Jesus Christ under the New they shall have those that are more clear and out-strip the other Yea it is under Promise they shall all know me and therefore they are to make an improvement of that toward the gaining a more eminent measure of knowledge than those in Old Testament times arrived at 4. Remission or Pardon of Sin is promised Heb. 8. vers 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more That particle for argueth it to be a reason of his affording other federal blessings he will write his Law in their hearts for he will forgive their sins he will be their God and they shall be his people for he will pardon their iniquity Forgiving Grace is the very spring of other mercies that maketh way for sharing in them and nothing without that There was a typical forgiveness in the Old Covenant Heb 9. 9 10 14. and 10. 1 2 3 c. but there is real Remission in the New Heb. 10. vers 16 17. and by this the whole of our Justification is noted out whence the Apostle Rom. 4. from the way of the non-imputation of sin proveth our Justification to be by Faith and not by the works of the Law But Pardon of Sin denoteth 1. Freedom from an obligation unto the punishment of the Law for pardon is opposed to guilt which properly is obligation to punishment Exod. 34. Pardon our iniquity and
is to be demanded of him but all must certainly be accomplished unto us The Apostle in the Text is purposely putting a difference between these and seeing the Old Covenant was unquestionably conditional and the New here in opposition to it or distinction from it is as undoubtedly absolute must it not needs be concluded that herein standeth much of the excellency of the New above the Old It was Prophesied of Jesus Christ Dan. 9. ver 27. He shall confirm the Covenant with many for one week A great end of his coming and death was the confirmation of the New Covenant on the behalf of the many which he stood for so as now it is turned into a Testament as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which generally it is expressed by doth evidence Gal. 3. 15 16 17. Though it be but a mans Testament yet if it be confirmed no man disanulleth or addeth thereto The Free Promise was confirmed by Oath before and by way of Testimony since but especially confirmed by the death of Jesus Christ by his performing the condition of it and therefore it can admit of no addition or alteration Heb. 9. 16 17. For where a Testament is there must also of necessity be the death of the testator for a Testament is of force after men are dead c. It beareth the name of a Testament as in relation to his death so in such a proper sense as it hath the Laws of a Testament attending it on which account he mentioneth a necessity of the testators death and its being in force thereupon Indeed a man may put some conditions into his last Will I do not argue thus it is a Testament and therefore absolute but therefore unalterable and so being delivered in an absolute form I will and ye shall hence it must abide in it even in its accomplishment and whereas some argue for conditions from the nature of a Covenant against that it is asserted to be a last Will or Testament which may bequeath Legacies without any condition There is a vast difference between the way of Jesus Christ his acting in the Work of his mediation before and since his Incarnation and the latter is much more glorious than the former Before he might plead Father thou hast promised me upon my obedience hereafter to be performed that those Souls which I have undertaken for should enjoy such blessings there was a mutual trust between them and so he might plead it in point of faithfulness but now he hath actually performed the condition of the Covenant and may plead it in point of Justice Christ being actually exhibited as a propitiation upon that God is said Rom. 3. 25 26. to declare at this time his righteousness c. in opposition to the time of the Old Testament he saith at this time that is at the time of the New Testament wherein the Blood of Jesus Christ is truly shed now God declareth his righteousness in the justifying him that believeth in Jesus it is an act of Grace to those who attain the remission of Sin but an act of righteousness to Jesus Christ he may plead Father I have made satisfaction to the full for the sin of these Souls now declare thy righteousness in pardoning of them it is that which I have purchased for them I have finished the Work which thou gavest me to do Joh. 17. 4. I have paid the full price of their Redemption now let them have what I have procured for them thus he appeareth in Heaven in our nature not as a meer Intercessor but as an Advocate 1 Joh. 2. 1. to plead that in Law in right we are to be discharged and this putteth a great excellency upon the New Covenant that it is in it self and to Jesus Christ thus absolute And note if some priviledges of the Covenant were dispenced out properly in a conditional way as suppose Justification were afforded upon Faith as a condition or temporal mercies upon obedience yet this would be far from proving any thing to be the condition of the Promise or of the Covenant it self Indeed even Faith is a particular blessing of it and therefore cannot be the condition of the whole Covenant for what shall be the condition of Faith And there is no such special Covenant now extant as the Old was for temporal mercies they are indefinitely promised and Soveraign Grace is the determining rule of dispencing out these to the Saints when they are wanted for time and measure as it is most for the glory of God and their good Matth. 6. 32 33. Nothing performed by us then is conditio foederis the condition of the Covenant it self Jesus Christ hath performed all required that way But whether any thing be conditio foederatorum cometh now to be considered Object Is the New Covenant absolute to us or conditional Are there not conditional promises therein to us as there were in the Old unto Israel Can we expect any mercy but upon our performing some condition that it is promised to Answ 1. If condition be taken improperly for that which is only a connex action or medium fruitionis a necessary duty way or means in order to the injoyment of promised mercies in this sense I acknowledge there are some promises belonging to the New Covenant which are conditional and thus are many Scriptures to be taken which are urged this way That this might not be a meer strife of words I could wish men would state the Question thus Whether some Evangelical duties be required of and graces wrought by Jesus Christ in all the persons that are actually interested in the New Covenant I should Answer yea For in the very Covenant it self it is promised that he will write his Laws in their hearts Heb. 8. 10. and that implyeth Faith Repentance and every gracious frame and those that have the Lord for their God are his people If the accusation be that there is a want of interest in Jesus Christ they need not plead that they have fulfilled the condition of the Covenant but that the Covenant it self in some promise of it which uses to be distinct from its condition hath its accomplishment upon them therein And those that are altogether without those precious Graces are strangers to the Covenant Ephes 2. 12. they cannot lay claim to the blessings of it It is our duty earnestly to be seeking after what is promised and one blessing may be sought as a means to another as the Spirit as a means to Faith and Faith as a means to obedience Gal. 5. 6. Believing is a great Duty in connexion with and a means of Salvation he that believeth shall be saved Mark 16. 16. Joh. 3. 36. Ephes 2. 8. 1 Pet. 1. 5 9. There is an order in giving sorth these blessings to us and that by Divine appointment so as the neglecting to seek them therein is highly displeasing unto God This is our priviledge that Divine promises are so conjoyned and twisted together for
salvation some act of ours then should give the â—iâ—le to life and we might claim it upon our own act but such doing for life is disclaimed and condemned in the Gospel whatever the act be Rom. 4. 4. Eph. 2. 8 9. Tim. 1. 9. Faith it self doth but receive a right doth not give one It is not upon any act of ours that the Lord is ingaged to make good his promise and that we lay claim to it If a Malefactor had not petitioned to the Prince he had died though no promise of life was made to him upon it and so his petitioning was only a way or means to his being spared had it been a condition thereof then the Prince had been unfaithful yea unjust if he had not granted it In the most absolute grants or where there is no condition making an estate liable to forfeiture by the non-performance yet there may be parties and stipulation It is the excellency and glory of the New Covenant that it runneth upon absolute promises it doth not leave at uncertainties no liability to a forfeiture of its special priviledges and this with the admirable treeness of it afford matter of great incouragement and everlasting consolation to all under it See more for this in the last question concernig the use of those called conditional Promises The New Covenant bringeth in a real plenary and perfect remission of sins and so is better than the Old which left short oâ— it Some sins had no sacrifice provided for them in the Old and were not forgiven so as they might injoy temporal blessings promised Some must be cut off as they that did ought presumptuously were to be cut off from among the people Numb 15. 28 30. yet believers in that day might be forgiven those very sins and injoy eternal salvation through the free promise in Jesus Christ and Act. 13. 38 39. By him i. e. by Jesus Christ those that believe are justified from all things from which they could not be justified by the Law of Moses The typical remission did not reach to all sins as Christs doth except to that against the holy Spirit Matth. 12. 31. 1 Joh. 1. 7. The great design of the Epistle to the Hebrews is to shew the excellency of Jesus Christ and his sacrifice above the Levitical and how much better the New Covenant is than the Old in the point of the remission of sin There was imperfection in the legal sacrifices the forgiveness there was only so far as temporal judgements were averted and temporal mercies afforded they could not really take away sin did not purge the Conscience or make the comers thereunto perfect Heb. 9. 9. Heb. 10. 1 2 3 4. but in opposition hereunto it is the glory of Jesus Christ vers 12 14. by one offering he hath perfected for ever those that are sanctified i. e. the people of God those in Covenant This he cleareth from the New Covenant vers 15 to 19. which saith their sins and iniquities will I remember no more Saith Calvin from this we gather that sins are now pardoned in another manner than they were in old time but this diversity consiseth neither in the word nor in faith but in the ransom of the remission thus he In the old there was a repetition and iteration of their sacrifices the typical pardon of new sins was stayed and suspended till they had offered new sacrifices and there was a yearly remembrance of their old sins vers 3. but in opposition to that it is the perfection of the New Covenant that as there will be no more offering for sin so there will be a remembrance of the sins of believers no more that is they will not any more come one moment under the curse or obligation of the Law to eternal punishment for them the declared discharge from this which is that wherein â—he pardon of sin doth properly consist as it is Gods act is not suspended till the putting forth new acts of saith or repentance although these ought to follow but is afforded to the believer the very moment of his sinning whether he then taketh notice of it or not I confess there is difficulty here on either hand for if believers be under the Laws curse and obligation by new sins then they are unjustified as often as they sin which may not be admitted and if they be not under it then it seemeth they are not daily pardoned seeing pardon consisteth in a declared discharge from that obligation this will be answered in a following objection It is actual pardon that is here inquired after for it will be granted that at our first justification all sins past present and to come are virtually pardoned That the actual remission pardon or forgiveness of their sins who are in Covenant and already justified is the very instant wherein the sins are committed so as believers remain not one moment under the obligation of the Law to eternal punishment or the immediateness of pardon may appear thus 1. Believers have always an actual interest in Jesus Christ his righteousness and the satisfaction made by him and therefore are not one moment so unpardoned after the commission of new sins Eph. 1. 7. In whom we have redemption through his blood the forgiveness of sins It is a glorious mysterie of the Gospel that sin is removed upon a full satisfaction and yet in a way of forgiveness It was in a way of redemption to Jesus Christ and yet in a way of pardon and free grace to us it cost Christ dear even his precious blood it cost us nothing The Elect whilst unconverted are not interested in that redemption in their own persons and so are unpardoned but we believers not only shall have it hereafter but have it already and therein the remission of sins they cannot one minute be without that for there is an inseparable connexion between these they that have the one have the other also Christ is theirs in whom they have redemption there will never be an interruption of believers union with him and Christ being theirs his satisfaction is theirs which answereth and dischargeth the obligation of the Law and so they are always in a state of freedom from that Jesus Christ being theirs they are always interested in his righteousness and the Law cannot actually oblige or curse any that are interested it its righteousness but only those that want it righteousness and pardon are in such connexion that the Apostle argueth from one to the other Rom. 4. 6 7 8. He proveth the blessedness of men in imputed righteousness from Davids saying vers 7. Blessed are they whose iniquities are forgiven therefore unless believers could be disrobed of that righteousness and for some space lose that blessedness they cannot be the smallest season unpardoned If souls were actually under the Law guilt of any sin one moment they were then not perfectly righteous for these are inconsistent to be compleatly righteous and yet to be under the Law guilt