-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."28 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." 29

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 dispensa29 Josh. v. 2, 3, 9.

28 Exod. xxiii. 32.

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tion, 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." 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."31 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,"32 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 30 Col. ii. 11-13. 31 Rom. iv. 11. 32 Mat. xxviii. 19.

Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." 33 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."34 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." 35 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." 36 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" ? 37 But after circumcision, was appointed as a sign,

33 Acts ii. 38. 34 Gal. iii. 26-29. 36 Joel ii. 28, 29.

351 Pet. iii. 21. 37 Is. xliv. 3-5.

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." 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." 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.

39

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 38 Exod. xxxi. 13, 16.

39 Deut. xxvi. 18.

father; for the mouth of the Lord hath spoken it."40 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.

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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."

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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,