Licenced,  
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 Churchyard, 1689.   

TO THE Right Honourable Sir JOHN MAYNARD, Chief Lord Commissioner for the Great Seal of England.  
My Lord,  
THis Book doth humbly present itself 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: 'tis 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 JESUS. 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 Judaisme to Christianity.  
'TIS not less certain, That every Mortal strives to attain Happiness; than morally known, That notwithstanding the different Sentiments about the intrinsic nature, all reasonable Creatures agree in the pursuit thereof. To wish well to ones self, is congenite; in so much, that Baseness itself 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 advantageous, 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 itself in such, who being from their Youth educated above the vulgar sort, by aid of their cultivation, are furnished with means for ●●●●cing into a critic 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: 'twas no wonder, that being in some measure accomplished, I used those means I had, in finding out that object, wherein our chief and only happiness doth reside. And though I was formerly persuaded, 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 searched 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 Centre; namely, the Jewish, the Christian, and the Mahometan persuasion, 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 myself 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 Mahometan Religion, I could find nothing of sense or reason, and Authority as little as both, except wherein they agree in the Mosaic 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 persuaded 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, overruled 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 itself, in the very Front; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rod (or Sceptre) 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 unbiased Jew answer me (they all agreeing▪ that by this Shiloh, is to be understod the Messiah) When this Rod or Sceptre (because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both: and custom declares it to be so, by the diversity of imperial Ensigns; as the Sceptre 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 threatening 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 overruled, 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 Sceptre (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, 'tis 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 swayed his Sceptre 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 Solomon, who makes the Radix of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which also is emphatic and significant; for as all Christians do obey the LORD JESUS, 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 Lawgiver from between his feet, they having no Lawgiver at present.  
In the next place, offered itself, that of Daniel cap. 9 where that the Prophet foretells the time of Messiah his entering into the World, the Rabbis 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 punctilios 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 Rabbis 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, etc. 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 sealed 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 RULER 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 'tis 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 fulfiled, 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; 'tis 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 Governor, 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 Byword. 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 Governor, 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.  
'Tis 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 Woman's Seed before she had known Man, Gen. 4. 1. Which, though it was reiterated to Abram, who thereupon was called 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 show, 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, etc.) 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 complete 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 aver, 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 appeared already, is invested with the following Attribute; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, etc. 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 Man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 complete. 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 itself 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 interfered 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 appeared in the event, so uncontrollable, that besides the Authority of the Holy Ghost, Matth. 2. and all ancient Founders of the Christian Church, some of the Rabbis have it upon Record; though not without blasphemous aspersions.  
III. Next to this, I searched 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 itself 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, than 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. whose 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 RIGHTEOUSNESS. On which passage, I find in the Book called Ikkarim Orat. 2. c. 28. This Rabbinical Comment, which may tend to their own conviction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, the Scripture calls the name of Messiah (Jehova tzidkenu) the LORD our Righteousness, because the Mediator is to be GOD, by whose hands we are to obtain Righteousness from God himself, and therefore it calls him by the name▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And by this, and the like names and proprieties, attributed to the Messiah in the Old Testament, I was fully convinced of his Godhead. Thence reflecting upon Christ's Miracles of a mere supernatural Power, I could not but satisfy myself 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 glorify his holy name, for that he was pleased to open my Eyes, and to show me the true path of Salvation; that being rescued from the power of Satan, I had been admitted to the hope of enjoying him for ever, according to his holy Covenant, under which I now found myself comprehended.  
And now as for the COVENANTS of GOD, 
GOD'S COVENANT.  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 itself. And thus, it is taken (1.) in a large sense; 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, etc. 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, etc. I will establish my Covenant, etc. 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 itself 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 called) 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 explained the several acceptions and meaning of the word Covenant, my position is, That GOD never entered 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 concerned; 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 mere 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, 'tis 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 Enterprise, all of them were as one Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus the doubt being cleared, and we having showed 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 mere naturals: yea, though general Grace may extend itself 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 wherever 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 extremes: Geometrical, when it is liker and nearer to one of the extremes than to the other. Thence, to distributive Justice is allotted Medium Geometricum; to the communitative, Arithmeticum. And this commutative Justice is when an equal proportion is observed between giving and receiving, between the merit and reward, between the injunction and the performance. But pray now, where is there a person, after the fall of Adam, that should be able to draw this Radix equally distant from, and equally commensurate to the injoining and the performing party. And if, at the best, it could at any time be found, yet what should the upshot of it be in reference to a reward, except that we are unprofitable Servants, we have done that which was our duty to do. And what is it Man is supposed to have done? When ye have done All, Luc. 17. 10. Now, as this All, cannot be done by a Man in the State of Sin; so if it had been done in the State of Innocency, it had been but a duty, tending to no more than unprofitableness, 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 mere 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, merely 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 intercurred, 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, etc. 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, 'tis to be considered, That though all the Precepts of mere 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, etc. 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 mere nature (which I expressly detest somewhat lower.) I again do it, to extol the wisdom and goodness of God; who not willing to create Man for a mere 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 men's 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 controversy great, 1 Tim. 3. 16. The tenor 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 numbered. 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, etc. Which eminent and mysterious passage, the Apostle periphrastically explains, Hebr. 10. 5. etc. 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 sense the LXX. having taken it, rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ears by body, per Metonymiam adjuncti: or else (3.) upon the res substrata, the mystical meaning involved in this Veil, which the LXX. might also have hinted at. For the piercing, or boring the Ear with an Awl, was of Mosaical Institution, for such Israelites, who having served six Years with their Brethren Masters, were willing to continue in that state of servitude, till Death had freed them, Deut. 17. 16, 17. By which piercing of an Ear, the Israelite Servant took upon him, as it were a new political body, whereof, being thus inaugurated, he could not be divested till the period of his Earthly Life. So that this is the true reason why the LXX. and greater than them, the Apostle, as being the immediate Penman of the Holy Ghost, rendered 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, cleared the Text, with all possible brevity, not willing to enlarge upon what the Holy Ghost hath by the hand of the holy Apostle, conveyed 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 supreme 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 endued with a Mind, able to admire and to adore the supreme 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 Satan (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 itself, 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. condemned 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 mere 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 ratify his acceptance of that paction, for the comfort of such, who from the Snares of Satan, 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 God's 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 firstborn 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 Man's creation, that was to recrute the number, drew him and embroiled 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 enlightened Apostle, Gal. 3. and clears it, Ephes. 2. 6. God, when we were dead in sins, hath quickened 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 mere Man, for that a mere Man could never draw a parallel to the justice of God, by reason of his mere natural abilities, before the fall, and mere 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 passed 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 purchase 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, etc. Deut. 31. 14. Rom. 10. 8, 9) and Repentance (to them that turn from transgression.) And thence, the reliance of the faithful, on this satisfaction, is synecdochically called 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 called 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 Battle between Michael and the Dragon presents itself, Apoc. 12. both for the rescuing of the Woman, whom Satan 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 called 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 Cherubin 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 intermixed 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.) than you shall be a peculiar people, etc. 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 tied 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 bore 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 relied 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 turned 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 itself, and was confirmed by so many Types and Sacrifices, in some measure mitigating the rigour of the Law, which itself 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 annulled 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 buy, 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, etc. 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 entered 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 administering 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 Satan 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 called a Son; I called 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 shows 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 shows himself righteous, in performing what was stipulated for the taking off of Man's Iniquity; My righteous servant shall justify 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, glorify thy Son, that thy Son also may glorify thee, Joh. 17. 1. through the truth, v. 19 kept on both sides, pursuant to the everlasting paction, v. 22, 23, 24. upon which account GOD the Father, after Christ's Prayer for the ratification of the approaching Work, is by him called, the Righteous Father, by which Righteousness Christ was raised from the dead, Hebr. 13. 20. for our justification, Rom. 4. 25.  
Thirdly, Thence ariseth Sanctification; Christ of GOD is made unto us sanctification, 1 Cor. 1. 30. whereby is not only understood the segregation from all things common, but also a separation from all sinful acts by the spirit of God, 1 Cor. 6. 11. 1 Thess. 4. 3, 4. And here the second condition of the Covenant of Grace hath place, viz. Repentance, Mark 1. 15.  
By this Repentance a Believer becomes a new Creature, Gal. 6. 15. renewed in knowledge, after the image of him that created him, Col. 3. (not after him by whom he was deceived; you shall know.) In righteousness and true holiness, Eph. 4. 23. presenting for the blood of the dead and unreasonable Creatures, a living Sacrifice, and a reasonable service, Rom. 12. 1. Which works are acceptable to God, upon the score of their being the gifts of GOD, whereof he doth not repent, Rom. 11. 29. but as such (coronat Deus dona sua, non merita nostra) rewards them with a Crown of Righteousness, 2 Tim. 4. 8. according to promise, Jam. 1. 12. to show himself a righteous judge by granting an Equivalent for the purchase of his Son. And here falls the conceit of meritoriousness of Works; because they being no ways ours but Christ's, and his holy Spirit's within us, can no more of themselves deserve Heaven, than they could Redemption, whose effects they are, in order to the better fitting of us for that end (thence via ad regnum, Bern.) for which we were preordained by Grace. Thus all things have their Offspring from GOD, and through him, end in him, not unlike to the periphery of a Circle (the most perfect figure, and sustaining its own self) ending in the same point from which it began; Of him, through him, to him, are all things, to him be glory for ever, Rom. 11. 36.  
Fourthly, After the Conditions follow the signs and seals of the Covenant. In the first place Baptism, a sign of initiation into the benefit of Christ's Death, Burial, and Resurrection, Rom. 6. 3, 4, 5. for that we may put on Christ, Gal. 3. 27. and even as water, be united in one Body, until the whole Church, being by it and the word, sanctified and cleansed, Eph. 5. 26, 27. we become an aggregate Christ, 1 Cor. 11, 12. The manner of its administration, I will leave untouched, and strait proceed to the second sign, viz. the Supper of the Lord; which, to be short (for I have already gone beyond the limits of my Province) is a visible sign of invisible grace, purchased by the Sacrifice of Christ, which, to our comfort, and for the sealing up of God's Promises) it doth efficaciously represent to us. To give an insight into the nature of it, without lancing into the doleful Chaos of unnecessary, and sometimes blasphemous Controversies about it, I will only take notice of a passage amongst the Jews, which, if it should not clear the doubt, will yet give some light to the lovers of truth. 'Twas therefore, and is now, a common Custom amongst the Jews, for the chief of the Family, after the eating of the Passover, at their going to rest, to take the Unleavened-Bread, and to distribute the same amongst his Household, and after that, Wine, with that nicety, that not one crumb of the Bread, nor one drop of Wine, is to be left; and this they do in remembrance of the Sacrifice of the Lamb, and separately, of its Body and Blood, having no Temple wherein to offer, as those that were at the standing of the Temple, without Jerusalem, could not, and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereupon Christ the true Passover-Lamb, who was to bear the iniquity of the people, and to take away the Sacrifice and the oblation by his Death, following this Rite, instituted his Sacrament, by Bread and Wine, and called it his Body and Blood, in remembrance of his Passion and Death.  
Lastly, Upon this Covenant is grounded our hope of Resurrection. Christ himself insists upon it, Matth. 22. 31, 32. I am the God of Abraham, etc.  
Here Christ puts the saducees in mind of God's Covenant, grounded upon his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 3. 6, 7, 8. For if God be an Essentiator of Being's, by way of a Covenant, he cannot call himself an Essentiator of what is devoid of being. If therefore God be a Jehova of Abraham, etc. it must be by making them existent, for their upholding of the impression of that Covenant, by which he is theirs. If so, the Patriarches must be still existent after death, since that after it, God bears that denomination in reference to them; a non Entity not being able to bear the stamp of an Entity, as a shadow or nothing cannot represent the lineaments of a Seal. Hence it proceeded (as we mentioned before) that at the day of annual propitiation, this name was thrice (not without a mystery) put upon Israel, Num. 6. 27. to remember them of God's Covenant, and their Eternal Welfare.  
To which, all spiritual Israel, being brought once at the Consummation of the World, and Christ having finished his work, shall lay down the Office of a Mediator, and deliver the Kingdom to his Father, that then being only conspicuous by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and needing no further Covenanting, he together with his Father, may begin the period of an Everlasting Sabbath.  
FINIS.   

ERRATA.  
PAge 4. line 27. add after and,— they, p. 5. l. 2. for fooling read footing, p. 18. l. 15. add after that,— is, p. 21. l. 9 for liked read linked. As for some Hebrew Letters, the Ingenious Reader is able to perceive the Mistakes of himself.