On this subject in general, see Spencer, De LegSbuM Htb. rituaSbui, i, 6 ; Michaelis, Commentaries on the Law$ ofMotes^ iii, 68-93; Witsius, De Fcedere, bk. iv, 6, 8 ; Lokevitz, De circumcirione Jtukeontm (Vitemb. 1769-80) ; Smeets, De ciratmcinone Ahrahamo dMni- tua data (Franec. 1690) ; Bergson^ Besckneidung vom hiaoriachm, hit. u. med. Standpwkt (Berlin, 1844); Brescher, Die Beachneidung der ItraeUien von der hist,, prakdsch-cperativen u, ritualen Seke (Vienna, 1846); Heymami, Die Beschneidung inpathol. Bedeutung (Mag- deb. 1844) ; M. G. Salomon, Dte Beschneidung, htst, tc medicimsch beleuchtet (Braunschw. }844); S.Salomon, Phimosis nebst Beschneidung (Hamb. 1888) ; Schmid's ed. of Maimonides, tract hi'^p (Strasb. 1661, 1700); Wolfers, Die Beschneidung der Juden (LamfQrd. 1881).
lY. Christian Views on the Subject.—^' The attitude whieh Christianity, at its introduction, assumed to- wards circumcision was one of absolute hostility, so tax as the necessity of the rite to salvation, or its possession of any religious or moral worth were concerned (Acts XV ; Gal. v, 2). But while the apostles resolutely forbade its imposition by authority on the Gentiles, they made no objection to its practice, as a mere mat- ter of feeling or expediency. Paul, who would by no means consent to the dem&nd for Titus, who was a Greek, to be circumcised (Gal. ii, 8-6), on another oc- casion had Timothy circumcised to conciliate the Jews, and that he might preach to them with more effect as being one of themselves (Acts xvi, 3). The Abyssin- ian Christians still practice circumcision as a national custom (see Gibbon, Decline and Fall, K. Y. edition, iv, 666). In accordance with the spirit of Christianity, those who ascribed efficacy to the mere outward rite are spoken of in the N. T. almost with contempt as * the concision* or * amputation* (r^ KaraTOfiqv) ; while the claim to be the true circumcision is vindicated for Christians themselves (Phil, iii, 2, 3). An ethical idea b attached to circumcision in the O. T., where undr- cumcised lips (Exod. vi, 12, 80), or ears (Jer. vi, 10), or hearts (Lev. xxvi, 41) are spoken o^ i. e. either stam- mering or dull, closed as it were with a foreskin, or rather rebellious and unholy (Deut. xxx, 6 ; Jer. iv, 4), because circumcision was the symbol of purity (see Isa. Hi, 1). Thus the fruit of a tree is called uncircum- dsed, or, in other words, unclean (Lev. xix, 23). In the N. T. the ethical and spiritual idea of purity and holiness is fnlly developed (Col. ii, 11, 18 ; Bom. ii, 28, 29)" (Smith, s. v.).
y. BektHon to Christian Baptism,--!, The ethical and spiritual value of circumcision did not depend on its existence or use prior to its adoption by God as a symbol of true religion. The condescension of Christ consecrated and elevated old rites to new spheres,
upon the principle that "what God hath *'3— i»W that call not thou common.'* On tiiia principle hi elected the baptismal purification, and the rim^ ele- ments of his Supper. When the covenant with Ab»> ham had reached its ftdl development, inclndSng aS the seminal elements for tiie future growth of Is Church in the world, God ratified it by the seal of cir- cumcision. Whatever was afterwards added to tfae polity of the Church or nation worked no modifica- tion of the great principles involved, but was raths called into being by the exigencies of timea and or- cumstanoes. This rite, as a symbol, bespoke Om eo- summation of the Abrahamic covenant in all its power and fulness of temporal, as well as eternal and kesT- enly interests.
2. This ordinance included in its significance, tt t fitting and most impressive emblem, deep spirital truths. The history of circumcision, in its connectioB with the Abrahamic covenant and religion, clearly ex- hibits the nature of the things it symbolized by tbe direction of its figurative applications. In invcdving and engaging moral and mental purity, through fintii and worship towards Abraham's God, it became the token of spiritual blessings to the pious Israelite is whatever foreign regions he might dwell, notwi&- standing he might never be permitted to behold Pala- tine or the holy city. For he alone was a Jew and t real son of Abraham, entitled to the immunities of tfae Covenant, whose circumcision was "of tfae heart; ia the spirit, and not in the letter ; whose praise is net of men, but of God" (^om. ii, 28, 29). Profligacy m the national government, though it might bring affio- tions, could not nullify the spiritual law, or make tv^ the seal upon the faithftiL "All are not Israel whid are of Israel*' (Rom. ix, 6). The nepcro/07 rop^o;, Iv nv({ffMTi — " Circumcision mi heart, ta sp^^*—wu then, as it is now, the only means of union with tfae Messiah; and, regarding the nation, therein was Ats»- ham's seed an imperium in Maperio.
8. The relation, therefore, of CiBCUMCisioir toCHBXS- TiAN Baptism is manifest. Both are initiati<»i8 into peculiar religious privileges and immunities, the em- blems of inward cleansing, the signs and seals of coo- secration to and fiiith in the God of Abraham. Bap- tism follows and succeeds to the ancient rite, not be- cause of external likeness, but on account of iden- tity of offices and import, in sealing and imaging the same spiritual truths. For the savbig economy of Je- hovah has been the same from the beginning; onlj the instruments, ftimiture, and external appliances have undergone change. The Zion of the old is the Zion of the newly-arranged Church ; the y^h — Skuv— has only been purged, its arena enlarged, and the ota- chinery of the garnering process changed from a spe^ dfic to a gener&l object, from the national to the coe- mical. The pious patriarch was a Christian in every- thing but name and extent of privilege. The longi- tudo of the atonement is for aU time, and the exig- ence of the blessed ; its latitude the breadth of the race. The change of the symbolic seal adapts it to a wider sphere, yet it is only in the visible form, not in tfae substance ; it becomes a new and more digible like- ness of the same things. '* Circumcision and baptifln correspond in meaning. They both relate to the re- newal of the heart" (Carson, p. 867). It was a maik of distinction made upon those entering into covenant with God for worship and salvation ; can baptkm be either less or more ? Compare Andrew Fuller, Lett Gen, xvii ; Dr. L. Chase, Disign iff BcgoHsm, in BsfL Tracts for the Times, p. 26.