The importance attached to this rite under the Jewish dispensation clearly shews, that it was not a mere arbitrary imposition, but an ordinance fraught with instruction. It was imposed on Abraham and all his posterity, 1. As a seal of their privileges [Abraham had from the first believed the promises which God had given him relative to a numerous posterity, and to "that seed in particular, in whom all the nations of the earth were to be blessed:" and, in consequence of that faith, he was justified before God; or, to use the expressive language of Scripture, "his faith was counted to him for righteousness." But when five and twenty years had elapsed, and it was more distinctly made known to him that the promised seed was to spring from Sarah, he had some pledges given him that God's word, however improbable, should be fulfilled. His name was changed from Abram, which means high father; to Abraham, the high father of a multitude. His wife's name also was changed, from Sarai, my princess, to Sarah, the princess of a multitude. Now also circumcision was enjoined on him and all his posterity and St. Paul expressly says, that it was seal of the righteousness of the faith which he had being yet uncircumcised "." To Abraham and his believing seed, this seal assured the certain enjoyment of "God as their God" and Portion for ever: but as administered to infants, it assured only that they should participate all the blessings of God's covenant, as soon as ever they exercised the faith of Abraham, and "walked in his steps d." But towards all, it had the same force as a seal has when annexed to a covenant: it was God's seal impressed on their flesh, that he would fulfil to them all the promises which he had given.] 2. A memorial of their engagements a [In the verse following our text, God calls circumcision. a token of the covenant between him and his people." It was designed by God that his people should be separated from all the world, and that they should be constantly reminded of their engagements to him. When they submitted to that rite, whether it were in infancy or at an adult age, they were no longer to consider themselves as at their own disposal, but as dedicated to the service of their God. St. Paul, in reference to the scars and bruises with which his body had been covered in the service of his Lord, said, "I bear in my body the marks of the Lord Jesus." The same language might with propriety a ver. v. 15. d Rom. iv. 12. b Rom. iv. 11. c ver. 7, 8. be used by every Jew in reference to this sacred memorial: for, having in his own person the appointed sign of his relation to God, he must be continually reminded "whose he was, and whom he was bound to serve."] 3. An emblem of their duties— 99 [We cannot doubt but that this painful rite was intended to represent the mortification of sin. The Scripture speaks much of the "putting off the whole body of sin;" "the crucifying of the flesh with the affections and lusts;" "the putting off the old man, and putting on the new:" which expressions exactly coincide with the chief intent of this ordinance: they shew, that we bring a corrupt nature into the world with us; and that it must be the labour of our lives to put away sin, both original and actual, both root and branch. Indeed St. Paul explains the ordinance in this way, and calls it "a putting off of the body of the sins of the flesh. But there are also other expressions of Scripture which shew that this rite imported the highest degrees of sanctification and holiness. Moses repeatedly speaks of " the circumcising of the heart to love the Lord with all our heart and all our soul." And the prophet Jeremiah's language is singularly emphatic: "Circumcise yourselves to the Lord, and take away the foreskins of your heart, lest my fury come forth like fire, and burn that none can quench it." From all these passages we learn, that the ordinance was figurative, and designed to instruct the Lord's people in the nature and extent of their duties towards him.] This rite however being dropped, it will be to shew, proper II. How those ends are attained under the Christian dispensation The rite of circumcision has been superseded by the rite of baptism, just as the passover has given way to the supper of our Lord. The dispensations being changed, a change was made of the two great ordinances which were adapted to Judaism; and others were introduced more immediately suited to Christianity. St. Paul, in reference to the ordinances which we are now comparing, distinctly draws the parallel; and shews that, though different in their nature, they were of precisely the same import: "In Christ," says he, "ye are circumcised with the circumcision made without hands, in putting off the g Deut. x. 16. and xxx. 6. h Jer. iv. 4. Abram, and confirm his hopes of a numerous posterity: but, Abram being still desirous of receiving stronger assurances respecting his possession of the promised land, God graciously complied with his request in this respect also, and confirmed his expectations of it in a manner that deserves particular attention. Let us consider, I. The inquiry which Abram made We may perhaps be disposed to blame this inquiry, as savouring of vain curiosity, or sinful distrust. To obviate such misconceptions, we shall distinctly state, 1. Its nature— 66 [The very same act may be good or evil, according to the principle from which it proceeds. Had this inquiry arisen from unbelief, it would have been decidedly sinful. It would have resembled the question which Zacharias asked, when the angel told him from God, that he should have a child; Whereby shall I know this? for I am an old man, and my wife well stricken in years:" for which unbelieving question he was immediately struck dumb. If, on the other hand, it expressed a wish to be informed more clearly respecting the divine purposes, or to receive those superabundant testimonies which God himself was willing to communicate, then it was perfectly innocent, and consistent with the strongest faith. It was for the purpose of instruction only that the blessed Virgin inquired of the angel, how she should have a child, since she was a Virgin'. The question did not materially differ from that of Zacharias; but the principle was different; and therefore the one received a gracious answer; the other a severe rebuke. Many instances are recorded where God has been graciously pleased to give signs to his people for the confirmation of their faith, when there was not any doubt upon their minds respecting either his faithfulness or power. When he appeared to Gideon, and told him that he should deliver his country from the yoke of Midian; Gideon said, "If now I have found grace in thy sight, then shew me a sign that thou talkest with me:" in answer to which, God caused fire to come out of the rock, and consume the kid and cakes which Gideon had prepared for him: and presently afterwards, he gave him another sign, making the dew to fall alternately on the fleece and on the ground, while the other remained perfectly dry. a Luke i. 18. b Luke i. 34. In the same manner he gave to Hezekiah a choice of signs, offering to make the shadows on the sun-dial to go backward or forward ten degrees, according as he should desire. From hence it appears that the inquiries which proceed from faith, are good and acceptable to God; and that Abram's was of this nature is manifest; because his faith on this occasion was specially commended by God himself.] 2. Its importance— [If we were to limit the inquiry to the mere circumstance of Abram's inheriting Canaan in his own person, it would be indeed of very little importance: for he never did possess (except the burying-ground which he purchased) one single foot of ground in the country', nor, as far as appears, had he any expectation of gaining any permanent settlement in it. But, viewed in its just extent, the inquiry comprised in it nothing less than the happiness of Abram and of all mankind. We are willing to allow that the prospect of having a posterity so numerous and so renowned, must be gratifying to flesh and blood: but that was, at best, but a very small part of Abram's hope he regarded the promised land as the scene of all those wonderful transactions, where God should be honoured and enjoyed by his posterity; where the redemption of mankind should be effected by the Messiah; and where the final rest of the redeemed should be typically exhibited: in the possession of that, all his hopes centred; yea, all his happiness in time and in eternity was bound up. If by any means that were prevented from taking place, the day of Christ, which he had foreseen, would never arrive; and consequently all his own prospects of salvation, as also of the salvation of the whole world, would be altogether annihilated. Canaan was in his estimation the pledge and earnest of heaven; and if he failed of the one, both he and all mankind must fail of the other also. Surely when so much depended on that event, the most reiterated assurances respecting it were no more than what it became him to desire.] We shall be yet more fully convinced that Abram's inquiry was proper, if we notice, II. The way which God took to satisfy him respecting it God commanded Abram to take of every animal that was proper to be offered in sacrifice, whether of beasts or birds; each beast was to have attained its full age and perfection (for nothing but an e 2 Kings xx. 8—11. g Heb. xi. 10, 13, 16. f Acts vii. 5. absolutely perfect sacrifice could avail for ratifying of God's covenant with man), and, after being slain, their parts were to be divided and placed opposite to each other, so that a sufficient space should be left for a man to pass between them. Whether this way of making covenants had obtained before, or whether it was first suggested by God on this occasion, we cannot tell but we have notices of it in the heathen world, both among the Greeks and Romans; and it was certainly practised by the Jews also". But, whatever was its origin, God appointed it now for the purpose of satisfying Abram's mind. The sacrifice being prepared, God accompanied it, 1. With significant emblems [God designed to give Abram a just conception of the manner in which the desired object should be accomplished; and by various emblems shewed him that it should be against much opposition-after many troubles and long delays. The opposition was signified to Abram by "the fowls that came down upon the carcases," and that were with difficulty driven away. It is no uncommon thing for the enemies of our salvation, whether men or devils, to be represented by this figure. And it was indeed verified by the efforts which the Egyptians made to detain them in bondage, and the confederacies which the nations of Canaan formed to obstruct their entrance into the land, or to dispossess them of it when they were there. "The horror of great darkness that fell upon Abram when he was in a deep sleepk," denoted the heavy troubles that his posterity should endure in Egypt; such troubles as made them groan for anguish of spirit, and made "the soul of God himself to be grieved for the misery of Israel'." Perhaps too the judgments inflicted on them through the various oppressions of the Midianites and Philistines, the Assyrians and Chaldeans, might be represented to his mind. The long interval of time that passed between the promise and the ratification of it, even from the earliest dawn, while the stars were yet shining bright, to the return of darkness after the setting of the sun-all this time had Abram to wait: and though part of it would be consumed in the preparing of the sacrifices, yet a considerable part was occupied in his h Jer. xxxiv. 18, 19. k i ver. 11. with Jer. xxxiv. 20. and Matt. xiii. 19. 1 Judg. x. 16. |