Great use is made of this in many parts of your Discourse; but Sir, you are greatly mistaken in applying these Texts to the Purposes you do. For the Apostle all along in that Epistle to the Galatians argues against the false Teachers, who taught and pressed the necessity of Circumcision, as a Bond obliging them to the strict and perfect Obedience of the Law, in order to their Justification thereby, or at least to join it with the Righteousness of Christ, as a Con-cause of Justification; see Gal. 2. 4, 5. and the 3. 1. Now against this Abuse of Circumcision it is that the Apostle argues thus, and tells them, that in submitting to it on that account, they made the Death of Christ of no Effect, and obliged themselves by it to the whole Law; for Circumcision did not simply and absolutely, in the nature of the work or action, oblige Men to the whole Law in the way of Justification by it, but it did so from the Intention of the worker, and the Supposition of such an Opinion of it, and design in it; for in it self, and with respect ⟨p. 53⟩to Gods design in the Institution of it, it was to be a Seal of the Righteousness of Faith, Rom. 4. 11. and so it was an excellent useful instructive Ordinance to all Believers, as long as the Ceremonial Law stood; and even when it was expiring, as the Gospel began to open more and more clearly, there was yet some kind of Toleration of it, to such as were born of Jewish Parents: Thus Paul himself circumcised Timothy, his Mother being a Jewess, Acts 16. 1, 3. but Titus being a Greek was not circumcised; and that because of these false Teachers, that would make an ill use of that their Liberty, Gal. 2. 3, 4. this Paul could never have done, in case Circumcision, in the nature of the act, had bound Timothy to keep the Law for Justification. By which it appears that the action in its own nature, did not oblige to the keeping of the whole Law, but from the Intention of the Agent; and therefore as the Apostle rightly argues, if a Man be circumcised with this design to be justified by it, he would thereby bind himself to the whole Law, and frustrate the Death of Christ to himself; but it was now to have its Funeral with all ⟨p. 54⟩other parts of the Ceremonial Law which vanished, and were accomplished in the Death of Christ; and it falling out that such a vile use was made of it at that time, the Apostle thus thunders against it.
Great use is made of this in many parts of your Discourse; but Sir, you are greatly mistaken in applying these Texts to the Purposes you do. For the Apostle all along in that Epistle to the Galatians argues against the false Teachers, who taught and pressed the necessity of Circumcision, as a Bond obliging them to the strict and perfect Obedience of the Law, in order to their Justification thereby, or at least to joyn it with the Righteousness of Christ, as a Con-cause of Justification; see Gal. 2. 4, 5. and the 3. 1. Now against this Abuse of Circumcision it is that the Apostle argues thus, and tells them, that in submitting to it on that account, they made the Death of Christ of no Effect, and obliged themselves by it to the whole Law; for Circumcision did not simply and absolutely, in the nature of the work or action, oblige Men to the whole Law in the way of Justification by it, but it did so from the Intention of the worker, and the Supposition of such an Opinion of it, and design in it; for in it self, and with respect ⟨p. 53⟩to Gods design in the Institution of it, it was to be a Seal of the Righteousness of Faith, Rom. 4. 11. and so it was an excellent useful instructive Ordinance to all Believers, as long as the Ceremonial Law stood; and even when it was expiring, as the Gospel began to open more and more clearly, there was yet some kind of Toleration of it, to such as were born of Jewish Parents: Thus Paul himself circumcised Timothy, his Mother being a Jewess, Acts 16. 1, 3. but Titus being a Greek was not circumcised; and that because of these false Teachers, that would make an ill use of that their Liberty, Gal. 2. 3, 4. this Paul could never have done, in case Circumcision, in the nature of the act, had bound Timothy to keep the Law for Justification. By which it appears that the action in its own nature, did not oblige to the keeping of the whole Law, but from the Intention of the Agent; and therefore as the Apostle rightly argues, if a Man be circumcised with this design to be justified by it, he would thereby bind himself to the whole Law, and frustrate the Death of Christ to himself; but it was now to have its Funeral with all ⟨p. 54⟩other parts of the Ceremonial Law which vanish'd, and were accomplished in the Death of Christ; and it falling out that such a vile use was made of it at that time, the Apostle thus thunders against it.
