But next was given, the sign of Circumcision. "This is my covenant, which ye shall keep, between me and you, and thy seed after thee: every man-child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man-child in your generations; he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant."[684] This rite, thus described, having been instituted on the occasion of a renewal of God's covenant with Abraham, signified at least God's acceptance of the patriarch in this service, and the acceptance of all who, when suitably called to it, should, in renewing their engagements to the Most High, imitate his example. And hence obviously, all who should submit to this rite or its equivalent, were encouraged thereby to seek privilege, by endeavouring individually and socially to renew their vows to the Lord.
Benefit was to be enjoyed through the reception of this sign. The reception of it did not imply the attainment of grace; but as a sign, it was appointed to denote grace received. Abraham "received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised."[685] To the enjoyment of all other privileges of the visible Church of God, it was introductory and necessary:—"And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof."[686] To the Hebrew people, as an inestimable privilege, were committed the oracles of God. "For what nation," said Moses to them, "is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments as all this law, which I set before you this day?"[687] And to them was delivered the command, so indicative of good,—"Three times in the year all thy males shall appear before the Lord God."[688] Thus access to all the means of spiritual advantage was secured, and opportunities of being fully addressed by the most varied and powerful motives to duty, were provided.
That the efficiency of this rite as a sign might be most complete, attention to it was enjoined under the greatest penalty. And that the design for which it was given was highly important, would thus appear. The character of the duties incumbent on the Israelites moreover illustrate this. Every man that was circumcised was debtor to do the whole law. And till the Mosaic dispensation should come to an end, throughout life his obligation could not decrease. As a member of the Church and nation of Israel, by the solemn Covenant engagements of that people to God, and to one another, he was bound. To fear the Lord, to swear by his name, and to perform his vows, was required of him. And to testify to the truth of his profession he bare the sign of God's covenant upon him. When Israel under Joshua, had entered the promised land, the use of this sign became peculiarly manifest. "At that time the Lord said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins." The same individuals were not circumcised twice. The young of the people had not been circumcised in the wilderness. Their fathers—who had been circumcised in Egypt, with the exception of Caleb and Joshua—died before reaching the land of promise. Though the people, while they were in the wilderness, having no immediate intercourse with the heathen, neglected that duty without being specially reproved for it; yet when they came to Canaan, where idolaters abounded, their non-observance of it was not to be permitted. In reference to these heathens the command had been given, "Thou shalt make no covenant with them, nor with their gods."[689] And when they came among them, that they might not associate with them in their idolatrous rites, but be constantly reminded of their own separation to the service of God, the duty was re-injoined, and on its performance, "The Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you."[690]
Circumcision was given, not merely as a sign to denote God's Covenant, but as a seal to give assurance of its benefits, and also of the performance of its duties. Abraham by receiving it as a seal of the righteousness of faith had confirmed to him the promises on which in believing he relied, and was recognised as permanently set apart to perform the duties of faith and obedience. Every blessing promised in the word of God as if sealed by His own seal, to him and to his spiritual seed was thus made sure; and every act of obedience enjoined on them, and to which by solemn vow they should become engaged, as secured by the seal of his approbation and acceptance, thus were they assured, they should by his grace endeavour to perform. But under the New Testament dispensation, instead of circumcision as a sign and seal, has been instituted the ordinance of
Baptism. All that the other was, as a sign and seal of God's Covenant under the former dispensation, this is under the present. To these two ordinances, as symbols each of newness of life, and of the forgiveness of sin, the apostle in writing to the Colossians, makes the reference,—"In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses."[691] And writing to the Church of the Romans, who were not circumcised, but had been baptized, he declares of Abraham,—"He received the sign of circumcision, a seal of the righteousness of the faith which he had yet being 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."[692] Was that enjoined by Divine authority? So was this. "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,"[693] is the Saviour's command. Was he circumcised according to the law? At the hand of his servant John, he received baptism. And baptism along with repentance and faith was preached by the apostles. To the enjoyment of other outward privileges, as circumcision was, this is the first step. When any acceded to the offers of the gospel, baptism was administered to them. The cases of the Ethiopian eunuch, Lydia and her household, many of the Corinthians, and others, are instances; of spiritual blessings in all their extent this is a sign and seal. This the apostle Peter adverted to, when he said, "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost."[694] And this truth, no less emphatically these words declare,—"Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."[695] And finally, of Covenant duties, would it thus appear too the sign and seal. "The like figure whereunto, even baptism, doth also now save us, (not the putting away the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ."[696] Baptism is a sign of the outpouring of the Spirit of Christ. His effusion on the day of Pentecost was in fulfilment of the prophecy,—"And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions. And also upon the servants and upon the handmaids in those days will I pour out my Spirit."[697] And his influences by another prophet are thus promised,—"I will pour my Spirit upon thy seed, and my blessing upon thine offspring." And if, of such benefits as these, baptism is an appointed token and security, can it be less a sign and seal of these their glorious effects,—"They shall spring up as among the grass, as willows by the water-courses. One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel"?[698] But after circumcision, was appointed as a sign,
The Sabbath. Like the rainbow, the sabbath had been from the beginning. At a period of the world when many habitually disregarded it, was it given as a Covenant sign. "And the Lord spake unto Moses, saying, Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you." "Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant."[699] That the end of keeping the sabbath was to cherish the conviction that the Lord sanctified his people, these words of institution declared. But by taking them into covenant with himself, and causing them to keep his covenant, the Lord sanctified them. "The Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments; and to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken."[700] To vow unto him singly, or unitedly, was a duty of his covenant. To do this his people were sanctified. And hence, of this, as well as of each other religious service, the sabbath was a sign.
Those who keep the sabbath will enjoy the privileges of God's people. "If thou turn away from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it."[701] But Covenanting is one of the privileges of the heritage of Jacob. Those, therefore, who keep the sabbath, that they may enjoy in full the gracious benefits promised to them, will have it put into their hearts individually, and often in a social capacity, to enter into and renew, solemn covenant engagements with the Most High.
The institution of the sabbath itself has afforded calls for engaging in the practice of vowing to God. Moved by a sense of duty, Nehemiah and others returned to Jerusalem, contemplating the evils to which they were exposed from the example of the heathen, with a zeal worthy the adoption of all in times of abounding sin, engaged in solemn covenant with God to keep the sabbath, as well as discharge other bounden duties. "They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord, and his judgment and his statutes; and that we would not give our daughters unto the people of the land, nor take their daughters for our sons: and if the people of the land bring ware, or any victuals, on the sabbath-day to sell, that we would not buy it of them on the sabbath, or on the holy-day."[702]
The continuation of the sabbath is a provision for the observance of every religious service. In opposition to the worldliness of men's hearts, by the arrangements of a beneficent providence, first the seventh-day sabbath, and afterwards the Christian sabbath, was granted and preserved to the Church of God. That the ordinances of religion should not fail to be dispensed or waited on, the sabbath was given; and for this end, throughout every age, it will be kept. On that day especially, the worship of God is conducted in his sanctuary, and through the preaching of the gospel are the blessings of God's covenant freely offered, and its duties illustrated and enjoined. Where there is no sabbath, religion is unknown. Where the sabbath is not kept, the benefits of religion are not enjoyed, and the law of God as a rule of duty is not regarded. The insensibility of conscience that permits to contemn the injunction to keep holy the sabbath, will not, because of the authority of God, condemn the breach of any other of his commands. The ungodliness, and not infrequent immorality of sabbath-breakers, fearfully show how dangerous it is to trifle with or despise any Divine precept, and especially exhibit the evil to which they expose themselves, who, refusing to sanctify this day, are unaddressed by this as a sign of good, and unsolicited by this or any other Divine ordinance to resolve to cleave to holiness, the end of which is life and peace. When the sabbath is not kept, the ordinary duties of religion are not performed. The sign of God's covenant being dishonoured, no blessing of his covenant can be enjoyed, nor covenant duty be discharged. As a reason for pouring out his judgments upon the people of Israel, the Lord declared to them, "Thou hast despised my holy things, and hast profaned my sabbaths."[703] And when a restoration to the privileges of the sabbath is foretold, regard to them as a people in covenant is promised. Is it said,—"For in mine holy mountain, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things. I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen." In connection with this is given the assurance, "And I will cause you to pass under the rod,"—as sheep under the rod of the shepherd—"and I will bring you into the bond of the covenant."[704] The good promised to those who keep the sabbath, whether viewed as positive privilege, or as a disposition and fitness to obey Divine injunctions, is most extensive; while the evil threatened for the desecration of it is appalling indeed. What less than the highest privileges of the saints on earth is offered in the promise, "And it shall come to pass, if ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this city on the sabbath-day, but hallow the sabbath-day, to do no work therein; then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall remain for ever. And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt-offerings, and sacrifices, and meat-offerings, and incense, and bringing sacrifices of praise, unto the house of the Lord"? And how dreadful the threatening, "But if ye will not hearken unto me to hallow the sabbath-day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath-day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched"?[705] But as a sign of God's covenant, we are called to contemplate also,
The Priesthood. A people in covenant with God, and a nation of priests are one. "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation."[706] At a period long posterior to the days of Moses, and in reference even to gospel times, was applied the same character, "Ye shall be named the priests of the Lord; men shall call you the ministers of our God."[707] The apostle Peter, addressing the people of Israel scattered throughout sundry regions, thus also describes them,—"Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.... Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light."[708] And to this description given by the apostle, primarily of the dispersion, but not limited to them, corresponds that by another apostle of himself and all who believe, in their grateful adoration,—"Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."[709]