SECTION XXXV.

The sign of circumcision realized under the gospel and thenceforward unnecessary.

"When

When our gracious Lord had fulfilled his ministry by his precepts, suffering, resurrection, and ascension, the promise to Abraham was accomplished; and the essential principle of true religion, which he exemplified, namely righteousness imputed to " faith, which worketh by love," was revived. that which is perfect is come; then that which is in part," is "done away." (1 Cor. xiii. 10.) Thus, "the law, having been only a shadow of good things to come," vanished, when the substance, which it foreshewed, was realised. Its precepts and ordinances were "holy, and just, and good," but the letter, when applied to the imperfect obedience of man, "killeth.” "For as many as are of the works of the law, are under the curse. For it is written, Cursed is every one, that continueth not in all things, which are

written in the book of the law, to do them." (Gal. iii. 10.)

It is "the spirit that giveth life." "If then the ministration of death" be "glorious," "how shall not the ministration of the Spirit be rather glorious?" "If the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory." It is indeed a "glory that excelleth." Therefore, "if that, which was done away, was glorious, much more that which remaineth, is glorious." (2 Cor. iii. 6-11.) This "more excellent way," was known unto Abraham not only when he was "in circumcision," but when he was in " uncircumcision:" by which token of circumcision it was ratified, and recorded. The true faith of Abraham was unknown to his descendants under the law; and circumcision, although the token of that faith, was misapplied by them as referring to the covenant of bondage-to Hagar, which is mount Sinai in Arabia-instead of to the promise of Sarai, "the free-woman." The Jews seem almost to have forgotten, that circumcision was a rite instituted four hundred and thirty years before their law was delivered. They really seem to have lost sight of the fact, that it was a seal of the covenant to Abraham, and not to Moses-that it bore witness to the faith of the former, and not to the law of the latter. So strong was this misconception on their minds that we read in the xvth. of Acts of "certain of the sect of the Pharisees, which believed,

saying that it was needful to circumcise (the Gentile converts) and to command them to keep the law of Moses," as if circumcision had been the seal of the law of Moses, and not that of the promise to Abraham. Had they entertained any thing like a just and comprehensive conception of their real privilege, which consisted in their being children of Abraham, as the seed of the promise and not as children under the law of Sinai, they would have perceived that, when the bond is satisfied, the seal is torn off. It may remain, as a matter of indifference, at the pleasure of the party; but its obligation ceases, when the contract is completed. This St. Paul clearly explains to the Galatians (v. 6.) "In Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith, which worketh by love." He shews (Rom. ii.) their misconception of the true intent and purport of this rite, when these Pharisees asserted its efficacy and necessity, not as a token of the promise to Abraham, but as an essential ceremony incidental to "the law." By considering circumcision and the law as parallel obligations, he shews its utter inefficiency, unless they had been capable of a complete obedience to the latter. "Circumcision verily profiteth if thou keep the law; but, if thou be a breaker of the law, thy circumcision is made uncircumcision." The only true and operative circumcision he proves to be "that of the heart, in the spirit, and not in the letter; whose praise is not

of men, but of God." Thus the Apostles left the practice of circumcision and the law as observances, which the converted Jews might retain, as matters of form, without offence; but which could have no application whatever to Gentile converts. They represented these ceremonies, even to the Jews themselves, as matters no longer incumbent upon them. This burthen, which they had borne for sixteen hundred years, had now reached its destination. It was removed from their shoulders; and, to retain the yoke, was a needless encumbrance. At all events, they were not to impose it on the Gentile converts.

Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our Fathers nor, we were able to bear." (Acts xv. 10.) The Jews however, even when converted, partly from ignorance of the true and original institution of the rite of circumcision, and partly from a pardonable attachment to the customs of their nation, adhered to the form. Paul so far countenanced this, that he himself circumcised Timotheus, the son of a Jewess by a Greek father, "because of the Jews which were in those quarters.' (Acts xvi. 3.)

Nothing can be placed in more direct opposition than the Israelites under the law, as children of bondage; and the seed of Abraham, as children of the promise. Yet the Jews were unaccountably blind to this distinction. They seem to have lost all sight of Abraham in Moses. When Jesus said to

those Jews, who believed on him, "If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free," they could not comprehend him. They had lost all conception of their origin in Sarai, as the free-woman, and thought of nothing but the bondwoman, "Agar," "which is mount Sinai in Arabia;" and yet they prided themselves in the notion that, as descendants of Abraham after the flesh, they had never been in bondage. "We be Abraham's seed; and were never in bondage to any man; how sayest thou then, ye shall be made free?" Our Lord graciously explained to them, that they who rest on the service of the law, which they cannot perfectly obey, are servants of sin. "Whosoever committeth sin is

the servant of sin." But, "if the son shall make you free, ye shall be free indeed." They said unto him, "Abraham is our Father," Jesus replied "If ye were Abraham's children, ye would do the works of Abraham." (John viii. 31-39.)

As if he had said-' Ye are clearly the children of bondage; for if ye were the children of the promise to Abraham, ye would follow him as a pattern, and not adhere to the law of Sinai. Ye would imitate his faith, which worketh by love; and I would cause righteousness to be imputed to you through my atonement, which should make you free indeed.'

The thorough opposition of the Jews, under the law, to the true seed of Abraham under the promise,