the covenant (that is the Scriptural and proper word) made with Abraham. The essential features of that covenant we learn from such passages as Genesis xii. 3, u In thee shall all families of the earth be blessed." xvii. 7, " I will establish my covenant be- tween me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee." These passages are explained in the New Tes- tament. They are shown to refer, not to temporal or national blessings, but to the blessings of redemption. Thus in Romans xv. 8, it is said, " Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers." Christ has redeemed us from the curse of the law, that the blessing of Abraham might come on us. (Gal. iii. 14.) This covenant, the Apostle goes on to argue, " that was confirmed be- fore of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect." In short, the whole New Testament is designed to show that the covenant made with Abraham, and the promises therein contained, were executed and fulfilled in Jesus Christ. Of that covenant circumcision was the sign and seal.
Thirdly, this is directly asserted by the Apostle in Romans iv. 9-12, where he proves that circumcision cannot be the ground of justification, because Abraham was justified before he was circum- cised, and " received the sign of circumcision, a seal of the right- eousness of the faith which he had being yet uncircumcised." This is saying that circumcision is the seal of the covenant which promises salvation on the condition of faith. That is, it is the seal of the covenant of grace, or of the plan of salvation which has been the only ground of hope for man since his apostasy. If, therefore, children were circumcised by the command of God, it was because they were included in the covenant made with their fathers.
Fourthly, that circumcision was not merely a civil or national institution, is further plain from its spiritual import. It signifies the cleansing from sin, just as baptism now does. Thus we read even in the Old Testament of the circumcision of the heart. (Deut. x. 16 ; Jer. iv. 4 ; Ezek. xliv. 7.) Therefore uncircum- cised lips are impure lips, and an uncircumcised heart is an un- clean heart. (Ex. vi. 12 ; Lev. xxvi. 41. See, also, Acts vii. 51.) Paul says the true circumcision is not that which is outward in the flesh ; but that which is inward, of the heart, by the Spirit. (Rom. ii. 28, 29.) Therefore the Apostle speaking of himself