Gospel. The covenant of grace and church of Chrift have been fubftantially the fame in all ages; but the privileges and duties of its members have been conftantly varying, as their circumftances altered. Who ever fuppofed that the "fubjects of Baptifm," without any allowance for the difference of circumftances under the Gospel were to be determined by "the fubjects of circumcifion under the law?" In the patriarchal age, and under the Mofaic difpenfation, polygamy and flavery were in fome fenfe tolerated. "Mo

fes for the hardnefs of their hearts fuffered "them. At the times of this ignorance God "winked, but now commands all men every where to repent."

The Gospel does not authorize the practice of holding flaves, or of having a plurality of wives; but it allows every man to have his own wife, and every woman her own hufband; and believing parents, to devote themselves and their infant children to God, in Baptism. "They who believe are blessed with faithful Abraham. Believers, whether Fews "or Gentiles, are counted for his feed, and the promife is made to them and their children."

66

You tell us that the promises were "made to Abraham and his feed while in " uncircumcifion." This is true;" and that "the covenant which was confirmed of God to

him in Chrift, was about twenty four years

"before the covenant of circumcifion."

We all know that Abraham believed God, and it was reckoned to him for righteoufness. The promise or covenant was made before he was circumcifed; but ftill circumcifion was afterward affixed as an external vifible token of this gracious covenant, and for other purposes.

We are expressly told in the fourth chapter of Romans, eleventh verfe," That A"braham received the fign of circumcifion, the "feal of the righteoufnefs of the faith, which he

66

had, et being uncircumcifed; that he might "be the Father of all them that believe." Thus, the Gofpel was preached to Abraham. That is, the Gospel covenant, and the feal was affixed to him and his feed.

It is readily admitted that the Abrahamic covenant was complicated with the ceremonial law. This ceremonial or Sinai law, which was not made until the Ifraelites left Egypt, has been repealed or fuperfeded by the Gofpel; but the Apoftle informs us, in the third chapter to the Galatians, and seventeenth verfe, that the "Covenant that was "confirmed before of God in Chrift, the Law "which was four hundred and thirty years after, "cannot difannul, that it should make the prom 6 ife of none effect."

It is acknowledged with refpe&t to adult perfons, that faith was always pre requifite,

in order to the circumcifion of themfelves and of their children; but the Jews were ready to imagine that they had a natural and abfolute right and title to the inheritance and bleffing of their Father Abraham. It was this mistake which our Saviour and his Apoftles endeavoured to correct.

He

Saint Paul obferves, "Now to Abraham "and his feed were the promifes made. "faith not to feeds as of many;" meaning all the natural defcendants of Abraham, "but "as of one, and to thy Seed which is Chrift." In this place, Chrift is mentioned collectively, as being the head and representative of Chriftians, or Believers; for Believers, whether Jews or Gentiles, are counted for his Seed. Accordingly, the fame Apostle adds, "Chrift hath redeemed us from the curfe of the "law, that the bleffing of Abraham might come

"on the Gentiles."

As believing Ifaac and Jacob inherited the bleffing, which Ifhmael and Efau forfeited and loft by unbelief, fo the believing Gentiles inherit that bleffing of Abraham, which the unbelieving Jews have forfeited and loft. They are broken off from the olive tree, from the covenant of grace by unbelief, and ye are grafted in and ftand by faith.

The bleffing of Abraham is promised to all believing Jews and to their children, and to thofe who are afar off, meaning the Gentiles, when they fhall become believers,

and of course to their children, even to as many as the Lord our God fhall call; that is, to thofe of every nation, who shall become believers, and of confequence, to their children.

The Abrahamic covenant has feveral times been renewed, and is therefore fometimes called a new covenant, in diftinction from its former editions; but it has never been effentially altered.

The Mofaic law was always a different thing. This law, the Apoftle tells us, was "not against the promifes of God, but added because of tranfgreffions until Chrift should " come.' It was annexed, with all its rites and fervices, as an appendage, in order to be fubfervient to the covenant, until the gospel difpenfation fhould commence. Accordingly, when the gospel commenced, this law, which had ferved as an appendage to the Abrahamic covenant, having become old and ufelefs, ceafed; but the promife of God, or covenant, was not annulled thereby, or rendered ineffectual. The external token of the covenant, by divine appointment, was altered from circumcifion to Baptifm; but we have no account of any alteration as to the fubje&ts.

A covenant implies mutual engagements and promises, on fome condition, expreffed or understood, between two or more parties. So far as a covenant is abfolute it

C

partakes the nature of a promife; and fo far as a promife is conditional, it partakes the nature of a covenant.

The promife, which God made to Abraham and his feed, and the covenant eftablifhed between him and them, were one and the fame thing, in fubftance.

It is not effential to the nature of a covenant, that there fhould be any external feal or token; accordingly, Abraham was in covenant with God feveral years before the external feal was appointed.

When an external feal or token is appointed, it is not effential to the nature of a covenant, that the token fhould be extended to all the members; accordingly, circumcifion, or the external token of the Abrahamic covenant, was, by divine ap pointment, affixed to the males only; but the females were as really included, after the token was affixed to the males, as Abraham was included, before the token was appointed.

The fign is often put for the thing fignified; accordingly, we find that circumcifion is fometimes called the token of the covenant, and fometimes the covenant itself.

In the feventeenth chapter of Genefis, God fays, "I will make a covenant between "me and thee: and I will establish my covenant "between me and thee; and thy feed after thee; "to be a God unto thee, and to thy feed after