considered and cleared as also how the Land of Canaan may be said to be an everlasting Possession And in the same fence is this Covenant said to be everlasting Israel could not be finally cut off from the promised Inheritance until the Covenant it self by which it was given to them did expire As was therefore the Duration of the Inheritance and of Israel's Right therein so was the Duration of this Covenant Everlasting not absolutely but with such a Limitation as the Nature of the things spoken of doth necessarily require and as is usual in those Scriptures that speak of things pertaining to the Jewish State There is therefore no more Reason to conclude from this Term That the Covenant of Circumcision was directly and properly a Covenant of spiritual and eternal Blessings than there is to affirm that the Land of Canaan and the good things thereof were a spiritual and eternal Inheritance § 11. Howbeit From the strict Connexion of this 7th Verse with the 6th and the Assurance here given that God will establish his Covenant with the Seed of Abraham to be their God it is evident That the Number of Abraham's carnal Seed and the Grandeur of their civil State is not all that is promised in this Covenant nor yet the principal Blessing bestowed on them therein but rather The forming of them into a Church-State with the Establishment of the Ordinances of publick Worship among them wherein they should walk in a Covenant-Relation to God as his peculiar People understand it still of the old Covenant whereing they had their peculiar Right and Priviledg No less can be intended in this I will be a God unto them in their Generations And it is also made more evident by the following Account that is given of this Transaction with respect to Isaac and Ishmael Gen. 17. 18-21 When the Lord had promised unto Abraham a Son by Sarah whose Name should be called Isaac he thus prays for Ishmael O that Ishmael might live before thee which the Chaldee paraphraseth thus might live and Worship before thee No doubt his Prayer was that Ishmael might also be an Heir of the Blessing of this Covenant But that was not granted to him for the Lord would have his Covenant Seed called in Isaac only with him God would establish his Covenant having appointed and chosen him alone to be the Heir thereof who was to be a Child of Promise and Son of the Free-Woman And yet for Ishmael in special Favour to Abraham whose Seed he was thus much is obtained that he should be made fruitful and multiplyed exceedingly twelve Princes or Heads of great Families should spring of him which imports some Analogy to the twelve Tribes of Israel after the Flesh whose old Covenant-State was typified in Ishmael and God would make him a great Nation And yet all this lay short of the Blessing of Abraham's natural Offspring by Isaac from which Ishmael was now excluded It is plain therefore that the Priviledg of the Ecclesiastical as well as the flourishing of the Civil State of Israel did arise unto them out of the Covenant of Circumcision The like may be observed of Esau afterwards whom the Lord rejected before he was born excluding him from the Priviledg and Blessing of this Covenant which descended upon Jacob only And yet Esau was also the Father of a great Nation and of many Kings and had the Inheritance of many outward Blessings assigned to him Gen. 27. 39. We conclude therefore That notwithstanding the carnal Seed of Abraham could not as such claim a Right in the spiritual and eternal Blessings of the New-Covenant because of their Interest in the Covenant of Circumcision yet their Priviledges and Advantages in their Church-State tho' immediately consisting in things outward and typical were of far greater Value and Use than any meer worldly or earthly Blessing as giving them choyce means of the Knowledg of God and setting them nearer to him than any Nation in the World besides Of the Covenant of Circumcision CHAP. VI. The general design of this Chapter Two Propositions laid down § 1. The first Proposition that the mediate and remote Seed of Abraham in Isaac's Line are included in the Covenant of Circumcision Proved from the Terms of the Promise and the Instance of their Children who fell in the Wilderness § 2. Farther confirmed from Ezek. 16. 20 21. § 3. The Current of sacred History and accomplishment of the Promises pleaded § 4. The Church-State of Israel built upon this Covenant § 5. This proved Circumcision the Door of Entrance into and Boundary of their Communion and an Obligation to keep the whole Law § 6. Rom. 3. 1. proposed How Levi payed Tythes in Abraham § 7. Israel brought out of Egypt and planted in Canaan by virtue of this Covenant An Objection prevented § 8. The second Proposition Some of the immediate Seed excluded proved from Gen. 17. 19 c. An Objection answered § 9. The Instance of Esau insisted on why so particular Mention made of Isaac and Jacob Act. 7. 8. § 10. An Objection from the Application of the Seal of the Covenant stated Answer 1. The express Testimony of Scripture removes it 2. Abraham was bound to circumcise his Servants as well as his Children 3. No Covenant-Interest without Interest in the Promises of the Covenant These not made to all that were circumcised § 11. Circumcision a Seal of the Covenant upon all but not to all the Subjects thereof This farther explained The Command of God not Covenant-Interest the Rule of applying Circumcision § 12. Some Inferences from the Discourse foregoing § 13. § 1. THose Passages in Genesis that have been last discoursed of give me an Occasion of Inlargement upon some things which as they are deduced from the Texts that have been in part considered already so the farther clearing and strengthening of them will not only confirm what hath been already hinted but also contribute very much to the right Understanding of the Nature and End of this Covenant of Circumcision that I am treating of and to a removal of the Grounds of many mistaken Deductions from it by those that would from thence determine the right Subjects of Baptism What I intend is summ'd up in these two Propositions 1. The mediate and remote Seed of that Line to which the Promises of the Covenant of Circumcision did belong were as fully included and interested in them as the immediate Seed 2. From the first establishing of this Covenant some of the immediate Seed of Abraham were excluded from Interest in it § 2. I shall begin with the First The Truth of which appears sufficiently in the express Terms of the Promises now given to Abraham which run to him and to his Seed after him in their Generations and the Covenant it self is said to be an everlasting Covenant which they are strictly commanded to keep in their Generations Gen. 17. 7 9 13. These Terms are used because it was a Covenant in
Christ that is the first Head thereof in and by him all the Promises of it are ratified as he was the Surety of the Covenant Heb. 7. 22. and in him they are all Yea and Amen 2. Cor. 1. From whom all the Grace of the Covenant is derived upon poor Sinners thro' Faith in his Name This the Apostle asserts most clearly Gal. 3. 17. and argues it from the Form of the Promises as made unto Abraham ver 16. Vnto Abraham and his Seed were the Promises made he saith not unto Seeds as of many but as of one and to thy Seed which is Christ The Scope of the Apostle's Discourse will teach us that those Promises are meant which relate to the Justification and Salvation of poor Sinners even such as include that Grace by which the Gentiles are called to inherit eternal Life some do principally refer this to Gen. 17. 7. and it will readily be granted that some of those Promises that ultimately respect the spiritual Seed and spiritual Blessings are sometimes given to Abraham under the Covert of those Terms that have an immediate respect unto his natural Seed and temporal Blessings as made Types of the other and when they are so the Promise still runs to his Seed in the singular Number which the holy Ghost may here teach us to be on set purpose to gather up our Thoughts to Christ alone as the Spring and Root of Abraham's Blessing when we consider the mystical import of such Promises But this being allowed That the Apostle hath the form of that Promise in his Eye we cannot from thence conclude that the Promise is made to Abraham's Seed both natural and mystical in one and the same Tenour but only thus much will fairly follow upon it That the Apostle argues from the carnal Seed as typical to the spiritual Seed as typified thereby and so arguing makes special Use of the Terms in which the Promise is made as purposely fitted to its typical respect or mystical sence So is the Prohibition of breaking a Bone of the Paschal Lamb which was a Type of Christ applyed by John to Christ himself who was typified thereby Joh. 19. 36. with Exod. 12. 46. Howbeit I conceive the Apostle hath here a direct and special Eye to that Promise Gen. 22. 18. * This Promise is particularly cited by Peter as a summary of the Covenant of Grace made with Abraham Act. 3. 25. In thy Seed shall all the Families of the Earth be blessed which runs directly parallel both in Terms and Sence with the Promise given to Abraham Gen. 12. 3. which was before pleaded by him Gal. 3. 8. This Promise was given forth in the Repetition and Confirmation of the Covenant before made with him upon the occasion of Abraham's having offered up Isaac whereby the Death and Sacrifice of Christ Jesus was in a most lively manner prefigured And clearly holds forth thus much That as all Nations should be blessed in a relation to Abraham as his Children so that Blessing should be derived upon them thro' Interest in Christ his promised Seed and by the Efficacy of his Mediation in the Interest of that Sacrifice and Offering of a sweet smelling Savour Eph. 5. 2. that in the fulness of time he should make unto God And if it be objected that the Promise there is made of or concerning Abraham's Seed and not to his Seed let it be minded that all the Promises made of this Seed viz. Christ in one respect may be said to be made to this Seed in another because they are originally established in the everlasting Covenant of Redemption that was between the Father and him * See Strong of the Covenant p. 126. Some do interpret this Text in Gal. of Christ mystical because of the order of the Words The Promise is made first unto Abraham then unto his Seed therefore say they it is such a Seed as comes to have Right in the Promise Secondly to Abraham and as his Children And also because the Apostles Scope is to prove that the Gentiles are justified by Faith as Abraham was But I should rather apply them to Christ as personally considered For the Seed to whom the Promise is made is the same in whom all the Nations of the Earth are blessed Gen. 22. 18. Now altho' as all Believers being the Seed of Abraham are blessed with faithful Abraham yet are they not that Seed in whom all Nations are blessed but the Nations who are blessed in this Seed And in the very next Verse the Covenant is said to be established of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or unto Christ who is the same Seed spoken of in the preceding Verse Now the Covenant is confirmed in Christ personal not in Christ mystical hence Paraeus concludes it is to be understood individuè de uno Christo ex quo omnis spiritualis Benedictio in fideles diffluit But this also is to be observed That Christ is given for a Covenant of the People Isa 42. 6. and therefore the Covenant is established in him and with him for all Believers who by Union with him become that One Seed of Abraham unto whom the Blessing of his Covenant doth belong And so in this sence it as strongly concludes for Justification only by Faith in Christ as in the other And for the order of the Words it need not seem strange that Abraham is first mentioned and then Christ his Seed for besides that of the Promises chiefly intended the first saith in thee and that given afterwards in thy Seed shall all Nations be blessed which is the order the Apostle observes This is also to be considered That Abraham was really the Father of Christ according to the Flesh and by Covenant appointed so to be as was David also and yet Christ is not only the Offspring but also the Root both of Abraham and David And altho' the Mercies of the Covenant are called the sure Mercies of David because of the Covenant which God made with him yet are they all originally from Christ in one respect tho' mediately by Christ in another as they flow from a Covenant first made with David which was to be after ratified and fulfilled in Christ the Son of David * Duorum maximè Filius dicitur Christus Abrahae David quoniam istū sapius ac disertius quam caeteris est promissus Lud. Viv. And perhaps it is upon the account of the Covenants made with Abraham and David concerning this Matter that in Mat. 1. 1. they are so peculiarly mentioned in the Genealogy of Christ as recorded by that Evangelist § 8. Fourthly This Covenant was made with Abraham as a Root of Covenant-Blessings and common Parent unto all true Believers Indeed Abraham himself obtained the Grace of this Covenant by Christ his Seed and so came into it at the second hand with respect to the Son of God who is the Prince of the Covenant but with respect unto us The Covenant was
first given unto Abraham and we are brought into it in the Interest of Relation to him as Children which also is by Faith in Jesus Christ This special Honour did God put upon Abraham by the manner of his entring into Covenant with him that thenceforth no People should be taken into Covenant with himself but as his Seed This is evident as to Israel after the Flesh in the Old Testament that their Covenant-Interest was derived from Abraham and it appears as plainly concerning the spiritual Seed and Israel of God in the New-Testament that Abraham is their Father Rom. 4. and all true Believers are blessed in him as his Seed Gal. 2. 8. 29. with Gen. 12. 3. for by that Promise in Genesis Abraham was ordained and constituted of God the Father of the faithful as hath been before touched And hence it is that their Fruition of Paradise is called a resting in Abraham's Bosom Luk. 16. because as they have their Entrance into a State of Grace so they are also brought into the Kingdom of Glory and made to possess Heaven as his Children They are also said to sit down with Abraham in the Kingdom of of Heaven Mat. 8. 11. § 9. Fifthly The last thing I shall note is The eternal Settlement of the way of Salvation according to the Tenour of the Covenant which is by Faith in Christ This is a Covenant that conveye the Grace of Life to poor Sinners by a free and gracious Promise which admits of no other Restipulation in order to Covenant-Interest but Believing 〈◊〉 is of Faith because it is of Grace Rom. 4. 16. And this way is the only way of Life There is but one Covenant of spiritual and eternal Blessings in Christ Jesus founded in the eternal Decree and Counsel of God's Love and Grace which is now revealed unto Abraham and there is but one Seed which is of true Believers in Union with Christ promised to him as the Heirs of this Covenant and the Grace given thereby and thus is the Way of their Justification and Acceptance with God determined not by a natural Descent from Abraham or any external Priviledg appendent thereunto but by a walking in the Footsteps of Abraham ' s Faith Rom. 4. 13. who is made the Exemplar of Justification unto all in future Ages for whose perpetual Instruction this is recorded That he believed God and it was accounted to him for Righteousness The Tenour therefore of the Promise now given unto Abraham could never be altered nor any ways evacuated or superseded by any future Dispensation that the Church was brought under but whatsoever Law or Covenant was afterwards given unto them must of necessity lye in an order of Subserviency unto it and be directed towards the 〈…〉 ring in of the Perfection of that Dispensation of Grace which was unalterably fixed thereby Gal. 3. 17. It was the everlasting Gospel that was now preached unto Abraham which was afterwards to break forth with the fullest Glory and Lustre in the days of the Messiah when the Lord performed his Mercy to Abraham and remembered his holy Covenant Luk. 1. 72 c. § 10. I shall now close this Chapter with some Coâ—laries deduced from the things already cleared and then proceed in the Method before propounded 1. This Covenant of Grace whereof we have been speaking and which the Holy Ghost in the New-Testament hath so remarkably pointed out 〈◊〉 us whereby Abraham was made the Father of the Faithful and all Believers according to it were to be considered as a Seed that God would give to him was confirmed and ratified by a sure Promise unto Abraham a considerable time before the Covenant of Circumcision was given to him viz. about twenty five Years before it and had then no outward Sign or Seal annexed thereto And indeed that which hath been of late affirmed That the Covenant of Grace always had an outward Sign on Seal added to it is so wide a Mistake that on the contrary it may be affirmed That altho' the Efficacy of its Grace did reach Believers in all Ages yet it was not filled up with Ordinances of Worship proper and peculiar to it self until the times of Reformation nor had till then any outward Sign or Token immediately belonging thereunto For had it been so this Sign or Token as the Covenant it self had remained without Change and not vanished away with the other Shadows of the Mosaical Oeconomy 2. The Promise made unto Abraham gives the Seed as well as the Blessing of that Seed unto him Believers are the Children of Promise Typified by Isaac afterwards being begotten unto God of his own Will by the Efficacy and Grace of his free Promise and in the Virtue thereof yea the Seed is first supposed in the Promise and then the Blessing of that Seed is promised which being of Grace is made sure unto all of them Rom. 4. 16. And as the Blessing is spiritual so is the Seed also nor can it be extended farther then to that Seed which is the promised Subject thereof 3. The Sum of all Gospel blessings being comprized in this Promise it will hence follow That the proper Heirs of this Blessing of Abraham have a Right not only in some but in all the Promises of the New Covenant and that not in a limited Sence and as suspended on uncertain Conditions but in a full Sence and as secured by the infinite Grace Wisdom Power and Faithfulness of God and accordingly they are in time made good to them all And this will be more manifest if we consider that all the Blessings of this Covenant redound upon Believers by means of their Vnion and Communion with the Lord Jesus Christ who is both the Head and Root of the New-Covenant and the Fountain from whence all its Blessings are derived to us which as they were intirely purchased by him so are they intirely applyed to all that are in him and to none other The Limitation therefore of a New Covenant-Interest to the Grant of an external and temporary Priviledg only I conceive to be utterly inconsistent with the Promises of the Covenant it self even such as these Isa 54. 13. chap. 59. 21. Jer. 31. 33 34. Ezek. 36. 26 27. with Heb. 8. and many others of like import Neither will these Texts admit of another Notion of late insisted on for the Commendation of Paedo-Baptism viz. That the Infant Seed of Believers during their Infancy have all of them a certain and definite Interest in the Covenant of Grace by virtue of which they are compleatly justified before God from the Guilt of original Sin both Originans and Originatum and yet when they come to Years of Discretion may yea must by their actual closing with or refusing the Terms of the Covenant either obtain the Continuation and Confirmation of their Covenant-Interest or be utterly and finally cut off from it and so perish eternally in their Ignorance of God and Rebellion against him And as the Promises