reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had, being yet uncircumcised, that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also; and the father of circumcision to them who are not of the circumcision only; but also walk in the steps of that faith, of our father Abraham, which he had, being yet uncircumcised." Now we have seen already what is meant, when Abraham is denominated the father of believers; and the meaning of the passage now quoted, obviously is, that so far from circumcision being either in whole or in part, that through which he was justified, he had received this blessing before he was circumcised; and even when he did receive this rite, he received it as a seal of his previous justification by faith, and a seal also of the general and the blessed truth, that justification should be obtained. by every believer of the Gospel which he believed, independently of deeds of law of whatsoever nature. It was a seal of the justification by faith of the uncircumcised; because he was to be the father of all the uncircumcised believers, or the pattern of their justification; because righteousness was to be imputed to them also, as it had been to him. And it was a seal of the important fact, that in the case of the circumcised, he was to be a father, or the pattern of their justification, not because of their circumcision, or indiscriminately on account of their

being circumcised; but only to such of them as walked in the steps of that faith which he had, while yet uncircumcised. It is clear then, that Abraham's being justified while yet uncircumcised, signified that he should have a part of his spiritual family from among the uncircumcised Gentiles; and also, that none of his fleshly descendants were justified by their circumcision. And of both these facts the rite of circumcision was a seal. It must have been so, inasmuch as it is a seal of the general truth, that whosoever believeth as Abraham did, shall be justified as he was; and must, therefore, have as explicitly demonstrated, that whosoever believeth not is condemned already. But, though this rite did not ensure to the individual his personal salvation irrespective of what might be his character afterwards; it certainly was a token, that in his present state, he was capable of becoming the subject of that salvation. And the appointment, that it should be administered to infants, was of course a sign that they are capable subjects of the blessings of redemption. It thus taught, then, that in every case in which death may reign through sin, the grace of Jesus is sufficient to save.

It was a sign of the blessings of redemption as well as a seal of the saving truth. As a sign, it represented the taking away of sin, both in its guilt and its pollution; and was thus, in particular, a sign of the two great blessings of justification and sanctification; both of which are received, when the sinner is separated to God through the blood of the

Redeemer. There is then obtained a change both of state and of character.

The latter of these is most particularly connected with the covenant, considered as a gracious constitution of things, or a system of institutions founded upon and illustrative of the promises. As circumcision signified the putting off of the sins of the flesh, on which account the unholy are represented as "uncircumcised in heart," Jer. ix. 25, 26; and are called on to "circumcise the foreskin of their hearts,' Deut. x. 16; it follows, that it signified the obligation under which all are laid to mortify the deeds of the body; or in other words, to renounce all the lusts of the flesh and of the mind. Considered in this light, it expressly taught Abraham the inseparable connection between that holiness which is called "the circumcision of the heart," and the actual enjoyment of the blessings of the covenant. "We are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh," Phil. iii. 3.

This institution, then, was designed to be a means of instruction in a general truth, and a sign of the blessings which should come through the knowledge and faith of it. And hence it was to be administered to all who, in consequence of their connection with Abraham, or his seed, whether by descent or otherwise, had the means of becoming acquainted with that truth, Gen. xvii. 12, 13. While it served to separate its subjects from others, it was of use as a means of instruction. And as even the bond-ser

vants in the family of Abraham, together with their offspring, had the opportunity of being instructed in the truths of which it was a sign, it was administered to such. In particular, as a means of after instruction, it was given to the seed of Abraham in the character of a people separated from others for the sake of the Messiah who was to descend from their loins, and separated also for the purpose of preserving, and to a certain extent of disseminating, the knowledge of the truth. His seed were not the exclusive objects of that salvation of which it was a sign, and which was to be obtained through the truth of which it was a seal; for had they been so, they would not have been called on to communicate the truth to others at all, and in that case, the rite had not been administered, as it was, to such as were but strangers belonging to his family. Though "not of Moses, but of the fathers," this, like other patriarchal institutions, was afterwards incorporated with the Mosaic law; but though it was adapted to that economy, no part of its original design was on that account changed. It was the means of preserving the distinction between the Jewish commonwealth, and the nations of the earth; but it still remained a seal of the truth in regard to acceptance with God.

What, then, was the advantage of circumcision? It was of use as a means of instruction to the families of Israel, and to those of the Gentiles who became proselytes, or members of the Jewish commonwealth. It was one of the external means of grace which were enjoyed by the Israelites, and by all connected with them, and considered as such, it

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was a present benefit. But the ultimate, or eventual benefit derived from external means, arises from the right improvement of them, and not from the things themselves; and as the import of the rite in question, was a matter of after instruction to those who received it in infancy, and survived till capable of moral agency; the ultimate advantage derived from it would arise from their embracing, when they came of age, the great truths of which it was a token. "Circumcision," says the apostle, "verily profiteth if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision." For he is not a Jew who is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God," Rom. ii. 25, 28, 29. It afforded the means of impressing on the minds of the young many important parts of divine truth, and was thus an assistant to the heads of families in the work of instruction; but, in itself, it could not impart the blessings of redemption. External advantages are, in every case, only means, through the proper use of which an end may be gained. In vain, therefore, did the Jews boast of their privileges as such; for the question was, what improvement had they made of them? If they had not been led by them to understand and embrace the truths which they were fitted and designed to teach, then "their circumcision had become uncircumcision;" or in other words, they were in the same