Covenant as recorded in Gen. xvii. where Abraham "received the sign of circumcision, a seal of the right66 eousness of the faith which he had yet being uncir"cumcised." This shews from the highest Baptist authority in the world, that the new and better covenant of the New Testament church, which supplants the Sinaitic covenant, is no new constitution or revelation, but only a new administration of the eternal covenant of grace, which was revealed to Adam in Gen. iii. and which was visibly and ecclesiastically exhibited to Abraham, in Gen. xvii. where it was sealed with circumcision. Notwithstanding the great inferiority of the covenant of Sinai, its institutions were an obscure publication of the gospel. It was therefore subservient to the covenant of grace. But, that it made, comparatively, a very slender provision for the consolation and salvation of the church, is evident from the fact that Moses, by whom it was given, goes past his own ceremonial and legal covenant, and resorts to that of Abraham, when interceding for rebellious Israel. In the same chapter of his law, the legal character of the one covenant, and the gracious character of the other are plainly marked. Speaking the language of the Sinaitic covenant, he says, "But "if ye will not hearken unto me, and will not do all "these commandments, and if ye shall despise my 66 statutes, or if your soul abhor my judgments, so that 66 ye will not do all my commandments, but that ye break 66 my covenant, I also will do this unto you.' Then he denounces multiplied and aggravated curses upon them. Dr. Gill says that this was "the covenant made Dd "with them at Sinai, when they promised on their part, "that they would hearken and be obedient."(o) Immediately after this Moses adds, "If they shall confess "their iniquity," " then will I remember my covenant "with Jacob, and also my covenant with Isaac, and also 66 my covenant with Abraham will I remember; and I "will remember the land." Gill says that this covenant "chiefly respects the multiplication of their seed, "the continuance of them, and the Messiah springing "from them; which is the mercy promised to these fa"thers, and the principal part of the covenant made "with them, and which was remembered and performed "when God visited and redeemed his people by him, "Luke i. 68-73."(p) Immediately after the Sinaitic covenant was given, and Aaron and the people had provoked the Lord with the golden calf, Moses says, "Turn " from thy fierce wrath, and repent of this evil against "thy people. Remember Abraham, Isaac, and Israel "thy servants, to whom thou swearest by thine own "self."(q) To this was God's mercy ascribed in after days." And the Lord was gracious unto them, and "had compassion on them, and had respect unto them, "because of his covenant with Abraham, Isaac, and Ja❝cob, and would not destroy them, neither cast he them "from his presence as yet."(r) In the Jewish synagogue of Antioch in Pisidia, Paul shewed that the Abrahamic covenant may well serve as a text for a gospel sermon. "And we declare unto you glad tidings, how "that the promise which was made unto the fathers, (0) Gill on Lev. xxvi. 15. (h) Gill on Lev. xxvi. 42. "God hath fulfilled the same unto us their children, in "that he hath raised up Jesus again." Dr. Gill says that this promise is "not barely and solely that which 66 respects the resurrection of Christ, but the mission "of him, the exhibition of him in human nature, his "incarnation, his work and business he was to do, "namely, to obtain salvation for his people; it chiefly "regards the promise of his coming into the world to "do the will of God, which promise was made to Abra"ham, Isaac, Jacob, and Judah.”(s) 6. There is such a difference in the duration of the Abrahamic and Sinaitic covenants, as totally to forbid the amalgamation system. We have already found that Paul meant the covenant of Sinai, when he said, "Now "that which decayeth and waxeth old, is ready to van"ish away."(t) This covenant vanished soon after the coming of Christ: but where is the evidence that the Abrahamic covenant vanished at that period? Instead of that, Paul represents Abraham as the father of be-lieving Gentiles as well as Jews. (u) It was concerning this period that God said, "Then will I remember my "covenant with Jacob, and also my covenant with Isaac, "and also my covenant with Abraham will I remember.” Dr. Gill expressly says that this covenant" was remem"bered and performed when God visited and redeemed "his people by him [Christ] Luke i. 68-73." The Psalmist says He hath remembered his covenant for ever, the word which he commanded to a thousand 66 (s) Gill on Acts xiii. 32. (t) Hebr. viii. 13. (u) Rom. iv. 11. 12. Compare Is. Iv. 3-5, Ivi. 4-8, where the extension of the covenant to Gentiles is foretold. 66 generations which covenant he made with Abraham, "and his oath unto Isaac, and confirmed the same unto "Jacob for a law, and to Israel for an everlasting cove"nant." Dr. Gill says that this covenant "shall "stand good, and be punctually performed, to a thou"❝sand generations,' that is, forever.”(v) For this also, as well as the last text, he refers to the latter part of the first Chapter of Luke. "Blessed be the Lord God "of Israel, for he hath visited and redeemed his peo66 ple," "" to perform the mercy promised to our fathers, ❝and to remember his holy covenant," "which," says Dr. Gill," was made between him and his Son from "all eternity; and was, at various times, dispensed and "manifested to the patriarchs, and eminent saints, as "Adam, Noah, Abraham, &c."(w) This is confirmed by the very next verse, which says, "the oath which ❝he sware to our father Abraham." Besides referring us to this passage from the Psalm just now quoted, the Doctor sends us to three different places in Genesis, among which we find the seventeenth chapter, where this covenant is confirmed of God in Christ, by the seal of circumcision. It is not, therefore, some other Abrahamic covenant, but the covenant of circumcision, which God has "commanded to a thousand generations,' that ❝is, forever," as the Doctor says. If, therefore, the Abrahamic covenant of circumcision is eternal in its duration, and the Sinaitic covenant has already perished, their amalgamation must be a work of imagination only, (w) Gill on Luke i. lxxii. (v) Gill on Ps. cv. 8. It appears, therefore, from the bible and the highest Baptist authority, that the one Abrahamic covenant, sealed with circumcision, is perpetual; that notwithstanding the change of administration, the covenant is the same; and that this ecclesiastical exhibition of the covenant of grace is the common constitution of the Jewish society before Christ, and of the Christian society after Christ; wherefore these societies having one constitution, are one church; which was the point to be proved. We have now finished the evidence promised in support of the second proposition, that "the Christian "church is a branch of the Abrahamic church; or in "other words, the Jewish society before Christ, and the "Christian society after Christ are one and the same "church in different administrations." We have proved this by the substantial sameness of their religion: they have the same theology, morality, worship, government, and discipline. This has, moreover, been shewn from the manner in which the same names are given to them: they are both God's peculiar treasure, a royal priesthood, and an holy nation. They are both God's ecclesiastical tree and vineyard; foundation, floor, and house; kingdom and commonwealth; man and body; brethren, bride and children. And it has just now been shewn that the same ecclesiastical exhibition of the eternal covenant of grace is the one common constitution of the |