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God appears to Abram.
CHAP. XVII. His name changed to Abraham 8: 272997 AND when Abram was ninety 3 And Abram & fell on his face: A: M: 2407.
years old and nine, the Lord and God talked with him, saying, appeared to: Abram, and said unto him, bil 4 As for me, behold, my covenant is with am the Almighty God, « walk before me, and thee, and thou shalt be ha father of i many be thou a perfect.
nations. 2. And I will make my covenant between me 5 Neither shall thy name any more be called and thee, and f will multiply thee exceedingly. Abram, but thy name shall be ? Abraham;
a Chap. xii. 1.- Lo Chap. xxviii. 3; xxxv. 11; Exod. vi. 3; | xviii. 13; Job i. 1; Maft. v. 48. I Ch. xii. 2; xiii. 16; xxii. 17 Deut. x. 17. . Chap. v. 22; xlviii. 15; 1 Kings ii. 4 ; viii. 25; Ver. 17. h Rom. iv. 11, 12, 16; Gal. iii. 29.-i Heb. multitude 2 Kings xx. 3. -d Or, upright ; or, sincere.- Le Ch. vi. 9; Deut. of nations.- Neh. ix. 7. That is, father of a great multitude.
NOTES ON CHAP. XVII.
generally good purposes, with an impure heart and Verse 1. The Lord appeared to Abram] See on spotted life, then I assert that no such thing is implied chap. xv. 1.
in the text, nor in the original word; but if the word I am the Amighty God] ani El shad- sincerity be taken in its proper and literal sense, I dai, I am God all-sufficient ; from 770 shadah, to shed, bave no objection to it. Sincere is compounded of to pour out. I am that God who pours out blessings, sine cerà, "without wax;" and, applied to moral sub•who gives them richly, abundantly, continually. jects, is a metaphor taken from clarified honey, from
Walk before me] '305 ybronn hithhallech lephanai, which every atom of the comb or wax is separated. set thyself to walk-be firmly purposed, thoroughly Then let it be proclaimed from heaven, Walk before determined to obey, before me ; for my eye is ever on me, and be SINCERE! purge out the old leaven, that ye thee, therefore ever consider that God seeth thee. may be a new lump unto God ; and thus ye shall be Who can imagine a stronger incitement to conscien- perfect, as your Father who is in heaven is perfect. tious, persevering obedience ?
This is sincerity. Reader, remember that the blood Be thou perfect.) Dion 77071 vehyeh thamim, and of Christ cleanseth from all sin. Ten thousand quibthou shalt be perfections, i. e., altogether perfect. Be bles on insulated, texts can never lessen, much less just such as the holy God would have thee to be, as destroy, the merit and efficacy of the great Atonement. the almighty God can make thee ; and live as the all- Verse 3. And Abram fell on his face) The eastern sufficient God shall support thee ; for 'he alone who method of prostration was thus : the person first went makes the soul holy can preserve it in holiness. Our down on his knees, and then ļowered his head to his blessed Lord appears to have had these words point- knees, and touched the earth with his forehead. A edly in view, Matt. v. 48 : Egobe vuELS TERELOL, WoTEp very painful posture, but significative of great humiliaο Πατηρ υμων ο εν τοις ουρανoις τελειος εστι: Ye SHALL tion and reverence. BE perfect, as your Father who is in heaven is perfect. Verse 5. Thy name shall be Abraham] Ab-ram But what does this imply? Why, to be saved from ons literally signifies a. high or exalted father. all the power, the guilt, and the contamination of sin. Ab-ra-ham 07708 differs from the preceding only in This is only the negative part of salvation, but it has one letter; it has if he before the last radical. Though also a positive part; to be made perfect to be perfect this may appear very simple and easy, yet the true as our Father who is in heaven is perfect, to be filled etymology and meaning of the word are very difficult with the fulness of God, to have Christ dwelling con- to be assigned. The reason given for the change tinually in the heart by faith, and to be rooted and made in the patriarch's name is this : For a father of grounded in love. This is the state in which man was many nations have I made thee, Dni IDO IN ab-hamon
created, for he was made in the image and likeness of goyim, “a father of a multitude of nations." This God. This is the state from which man fell, for he has led some to suppose that DNIN Abraham, is a broke the command of God. And this is the state contraction for y1377 37.3K åb-rab-hamon, " the father into which every human soul must be raised, who would of a great multitude." dwell with God in glory ;' for Christ was incarnated and died to put away sin by the sacrifice of himself. abir-hamon, “ a powerful multitude." What a glorious privilege! And who can doubt the Rabbi Solomon Jarchi defines the name cabalistipossibility of its attainment, who believes in the om- cally, and says that its numeral letters amount to two nipotent love of God, the infinite merit of the blood hundred and forty-eight, which, says he, is the exact of atonement, and the all-pervading and all-purifying number of the bones in the human body. But before energy of the Holy Ghost? How many miserable the , he was added, which stands for five, it was five souls employ that time to dispute and cavil against the short of this perfection. possibility of being saved from their sins, which they Rabbi Lipman says the 17 he being added as the should devote to praying and believing that they might fourth letter, signifies that the Messiah should come be saved out of the hands of their enemies ! - But in the fourth millenary of the world. some may say, “ You overstrain the meaning of the Clarius and others think that the i7 he, which is term; it signifies only, be sincere ; for as perfect obe one of the letters of the Tetragrammaton, (or word of dience is impossible, God accepts of sincere obedience." four letters, 717 YeHoVaH,) was added for the sake If by sincerity the objection means good desires, and I of dignity, God associating the patriarch more nearly
אביר המון Aben Ezra says the name is derived from
B. C. 1897.
God renews his promise.
GENESIS. The possession of Canaan promised. m for a father of many nations have seed after thee, the land wherein A. M. 2107. I made thee.
u thou art a stranger, all the land 6 And I will make thee exceeding fruitful, of Canaan, for an everlasting possession : and and I will make " nations of thee, and • kings I will be their God. shall come out of thee.
9 And God said unto Abraham, Thon shalt 7 And I will Pestablish my covenant between keep my covenant therefore, thou, and thy me and thee, and thy seed after thee, in their seed after thee, in their generations. generations, for an everlasting covenant, 9 to 10 This is my covenant, which ye shall be a God unto thee, and to thy seed after keep, between me and you, and thy seed after thee.
thee; Every man-child among you shall be 8 And : I will give unto thee, and to thy circumcised.
m Rom. iv. 17. - un Chap: xxxv. 11. co Ver. 16; chap: xxxv. Psa. cv. 9, 11. - Heb. of thy sojournings.- Chap. xxiij. 1 ; 11; Matt. i. 6, &c. LP Gal. iii. 17. -4 Chap. xxvi. 24 ; xxviii. xxviii. 4. Exod. vi. 7; Lev. xxvi. 12; Deut. iv.37; xiv. 2; 13; Heb. xi. 16. Rom. ix. 8. Chap. xii. 7; xiii. 15; xxvi. 18; xxix. 13. —"Acts vii. 8. to himself, by thus imparting to him a portion of his From the difficulty of settling the etymology of own name.
these two names, on which so much stress seems to Having enumerated so many opinions, that of Wild be laid in the text, the reader will,see with what cauliam Alabaster, in his Apparatus lo the Revelation, tion he should receive the lists of explanations of tho should not be passed by. . He most wisely says that proper names in the Old and New Testaments, which ab-ram or ab-rom signifiés father of the Romans, and he so frequently meets with, and which I can proconsequently the pope ; therefore Abraham was pope nource to be in general false or absurd. the first!: This is just as likely as some of the pre
Verse 7. An everlasting.covenant] Dhuy n'na berith coding etymologies.
olam. See on chap. xiii. 15. Here the word olam From all these learned as well as puerile conjec- is taken in its own proper meaning, as the words imtures we may see the extreme difficulty of ascertaining mediately following prove—to be a God unto thee, and the true meaning of the word, though the concordance thy seed after thee ; for as the soul is to endure for makers, and proper name explainers find no difficulty at all in the case ; and pronounce on it as readily and ever, so it shall eternally stand in need of the support
of God; and as the reign of the authoritatively as if they had been in the Divine coun- Gospel dispensation shall be as long as-sun and mool cil when it was first imposed.
endure, and its consequences elernal, so must the coveHottinger, in his Smegma Orientale, supposes the
nant be on which these are founded. word to be derived from the Arabic root rahama,
Verse 8. Everlasting possession] Here osiy olam which signifies to be very numerous. Hence pas appears to be used in its accommodated meaning, and ab raham would signify a copious father or father of a signifies the completion of the Divine counsel in refermultitude. This makes a very good sense, and agrees ence to a particular period or dispensation. And it is well with the context. Either this etymology or that literally true that the Israelites possessed the land of which supposes the inserted 17 he to be an abbreviation Canaan till the Mosaic dispensation was terminated in of the word pron hamon, multitude, is the most likely the complete introduction of that of the Gospel. But to'be the true one. But this last would require the as the spiritual and temporal covenants are both blended word to be written, when full,jian 07 IX ab-ram-hamon. together, and the former was pointed out and typified
The same difficulty occurs, verse 15, on the word by the latter, hence the word even here may be taken Sarai '90, which signifies my prince or princess, and in its own proper meaning, that of ever-during, or Sarah 1770, where the whole change is made by the eternal ; because the spiritual blessings pointed out by substitution of a 17 he for a 'yod. This latter .might the temporal covenant shall have no end. And hence be translated princess in general; and while the former it is immediately added, I will be their God, not for a seems to point out her government in her own family time, certainly, but for ever and ever. See the notes alone, the latter appears to indicate her government over on chap. xxi. 33, the nations of which her husband is termed the father Verse 10. Every man-child-shall be circumcised.] or lord; and hence the promise states that she shall Those who wish to invalidate the evidence of the Dibe a mother of nations, and that kings of people should vine origin of the Mosaic law, roundly assert that the spring from her. See ver. 15, 16.
Israelites received the rite of circumcision from the Now as the only change in each name is made by Egyptians. Their apostle in this business is Herothe insertion of a single letter, and that letter the same dotus, who, lib. ii., p. 116, Edit. Steph. 1592, says: in both names, I cannot help concluding that some “ The Colchians, Egyptians, and Ethiopians, are the myslery was designed by its insertion; and therefore the only nations in the world who have used circumcision opinion of Clarius and some others is not to be disre-ar apxns, from the remotest period; and the Phenigarded, which supposes that God shows he had confer- cians and Syrians who inhabit Palestine acknowledge red a peculiar dignity on both, by adding to their names they received this from the Egyptians.” Herodotus vne of the letters of his own; a name by which his cannot mean Jews by . Phænicians and Syrians; if he eternal power and Godhead are peouliarly pointed out. I does he is incorrect, for no Jew ever did or ever could God commands all the
males to be circumcised.
A. M. 2107.
B. C. 1897.
11 And ye shall circumcise the soul • shall be cut off from his A. M. 2107.
flesh of your foreskin; and it shall people; he hath broken my covebe x a token of the covenant betwixt me and nant. you.
15 And God said unto Abraham, As for 12. And y he that is eight days old ? shall Sarai thy wife, thou shalt not call her name be circumcised among you, every man-child Sarai, but Sarah shall her name be. in your generations, he that is born in the 16 And I will bless her, and give thee a house, or bought with money of any stranger, son also of her : yea, I will bless her, and which is not of thy seed.
d she shall be a mother of nations; kings 13 He that is born in thy house, and he that of people shall be of her. is bought with thy money, must nceds be 17 Then Abraham fell upon his face, and circumcised : and my covenant shall be in laughed, and said in his heart, Shall a child your flesh for an everlasting covenant. be born unto him that 'is a hundred years
14 And the uncircumcised man-child whose old ? and shall Sarah, that is ninety years flesh of his foreskin is not circumcised, that old, bear?
* Acts vii. 8; Rom. iv. 11.-Heb. a son of eight days. Ohap. xviii. 10. _d Heb. she shall become nations. Le Ch. Lev. rij.3; Luke ii. 21; John vii. 22; Phil. ii. 5. Exod. xxxv. Il; Gal. iv. 31; 1 Pet. ill. 6.- * Chap. xviii. 12; iv, 24. _b That is, princess.
acknowledge this, with the history of Abraham in his nor kid, was offered to God till it was eight days old hand. If Herodotus had written before the days of for the same reason, Lev. xxii. 27. Abraham, or at least before the sojourning of the Verse 13. He that is born in thy house] The son children of Israel in Egypt, and informed us that çircum- of a servant; he that is bought with thy money-a cision had been practised among them an'apxas, from slave .on his coming into the family. According to the beginning, there would then exist a possibility the Jewish writers the father was to circumcise his that the Israelites while sojourning among them had son; and the master, the servant born in his house, or learned and adopted this rite. But when we know the slave bought with money. If the father or masthat Herodotus flourished only 484 .years before the ter neglected to do this, then the magistrates were Christian era, and that Jacob and his family sojourned obliged to see it performed; if the neglect of this orin Egypt more than 1800 years before Christ, and dinance was unknown to the magistrates, then the perthat all the descendants of Abraham most conscien- son himself, when he came of age, was obliged to do it. tiously, observed circumcision, and do so to this day, Verse 14. The uncircumcised-shall be cut off then the presumption is that the Egyptians received it from his people] By being cut off some have imafrom the Israelites, but that it was impossible the gined that a sudden temporal death was implied; but latter could have received it from the former, as they the simple meaning seems to be that such should have had practised it so long before their ancestors had no right to nor share in the blessings of the covenant, sojourned in Egypt...
which we have already seen were both of a temporal Verse 11. And it shall be a token) nixb leoth, for and spiritual kind; and if so, then eternal death was a sign of spiritual things ; for the circumcision made implied, for it. was impossible for a person who had in the flesh was designed to signify the purification of not received the spiritual purification to enter into the heart from all unrighteousness, as God particularly eternal glory. The spirit of this law extends to all showed in the law itself. See Deut. x. 16.; see also ages, dispensations, and people; he whose heart is not Rom. ii. 25–29; Col. ii. 11. And it was a seal of purified from sin cannot enter into the kingdom of God. that righteousness or justification that comes by failh, Reader, on what is thy hope of heaven founded ? Rom. iv. 11. That some of the Jews had a just no
Verse 15. Thou shalt not call her name Sarai, but tion of its spiritual intention, is plain from many pas- | Sarah] See on ver. 5. sages in the Chaldee paraphrases and in the Jewish Verse 16. I will bless her, &c.) Sarah certainly writers. I borrow one passage from the book Zohar, stands at the head of all the women of the Old Tesquoted by Ainsworth: "At what time a man is sealed tament, on account of her extraordinary privileges. with this holy seal, (of circumcision,) thenceforth he I am quite of Calmer's opinion that Sarah was a type seeth the holy blessed God properly, and the holy soul of the blessed Virgin. St. Paul considers her a type is united to him. If he be not worthy, and keepeth of the New Testament and heavenly Jerusalem ; and not this sign, what is written? By the breath of God as all true believers are considered as the children of they perish, (Job iv. 9,) because this seal of the holy Abraham, so all faithful holy women are considered blessed God was not kept. But if he be worthy; and the daughters of Sarah, Gal. iv. 22, 24, 26.
See keep it, the Holy Ghost is not separated from him." also 1 Pet. iii. 6.
Verse 12. He that is eight days old] Because Verse 17. Then Abraham-laughed] I am astopreviously to this they were considered unclean, Lev. nished to find learned and pious men considering this xii. 2, 3, and circumcision was ever understood as a as a token of Abraham's weakness of faith or unbeconsecration of the person to God. Neither calf, lamb, | lief, when they have the most positive assurance from VOL. I. ( 9 )
Prosperity of Ishmael foretold. GENESIS
All the males circumcised. A.M. 2107. 18 And Abraham said unto God, 21 But my covenant will I esta- 'A. M.2107. B. C. 1897.
B. C. 1897. O that Ishmael might live before blish with Isaac, which Sarah thee!
shall bear unto thee at this set time in the 19 And God said, 8 Sarah thy wife shall next year. bear thee a son indeed ; and thou shalt call 22 And he left off talking with him, and his name Isaac : and I will establish my co- m God went up from Abraham. venant with him for an everlasting covenant, 23 And Abraham took Ishmael his son, and and with his seed after him.
all that were born in his house, and all that 20. And as for Ishmael, I have heard thee: were bought with his money, every male Behold, I have blessed him, and will make among the men of Abraham's house, and him fruitful, and h will multiply him exceed circumcised the flesh of 'their foreskin in ingly; i twelve princes shall he beget, * and I then selfsame day, as God had said unto will make him a great nation.
him. Chap. xviii. 10; xxi. 2; Gal. iv. 28. Ch Chap. xvi. 10. m.Chap. xviii. 33 ; xxxv. 13. Lo Chap. xxxiv. 24 ; Josh. v. 2-9; Chap. xxv. 12-16. - -k Chap. xxi. 18. -1 Chapier xxi. 2. Acts xvi, 3; Rom. ii. 25-29; iv. 9-12; Galsv. 6; vi. 15. the Spirit of God himself that Abraham was not weak from the beginning, and in some respects they very but strong in the faith; that he staggered not at the much resemble each other. 1. The Arabs, as well as promise through unbelief, but gave glory to God, Rom. the Jews, are descended from Abraham, and both boast iv. 19, 20. It is true the same word is used, chap. of their descent from the father of the faithful. 2. xviii. 12, concerning Sarah, in whom it was certainly The Arabs, as well as the Jews, are circumcised, and a sign of doubtfulness, though mixed with pleasure at both profess to have derived this ceremony from Abrathe thought of the possibility of her becoming a ham. 3. The rabs, as well as the Jews, had originmother ; but we know how possible it is to express ally twelve patriarchs, who were their princes or both faith and unbelief in the same way, and even governors. 4. The Arabs, as well as the Jews, marry pleasure and disdain have been expressed by a smile among themselves, and in their own tribes. 5. The or laugh: By laughing Abraham undoubtedly ex- Arabs, as well as the Jews, are singular in several of pressed his joy at the prospect of the fulfilment of so their customs, and are standing monuments to all ages glorious a promise ; and from this very circumstance of the exactness of the Divine predictions, and of the Isaac had his name.png' yilschak, which we change veracity of Scripture history. We may into Isaac, signifies laughủer; and it is the same word confidence believe the particulars related of Abraham which is used in the verse before us : Abraham fell on and Ishmael when we see them verified in their poshis face, prs" vaiyitschak, and he laughed; and to terity at this day. This is having, as it were, ocular the joy which he felt on this occasion our Lord evi- demonstration for our faith.” See Bp. Newton's Sedently alludes, John viii. 56 : Your father Abraham cond Dissertation on the Prophecies, and see the notes REJOICED to see my day ;- and he saw it, and was GLAD. on chap. xvi. 12. And to commemorate this joy he called his son's name Verse 21. My covenant will I establish with Isaac] Isaac. See the note on chap. xxi. 6.
All temporal good things are promised to Ishmael and Verse 18. O that Ishmael might live before thee !) his posterity, but the establishment of the Lord's coveAbraham, finding that the covenant was to be established nant is to be with. Isaac. Hence it is fully evident in another branch of his family, felt solicitous for his that this covenant referred chiefly to spiritual thingsson Ishmael, whom - he considered as necessarily ex- to the Messiah, and the salvation which should be cluded; on which God delivers that most remarkable brought to both Jews and Gentiles by his incarnation, prophecy which follows in the 20th verse, and which | death, and glorification. contains an answer to the prayer and wish of Abra- Verse 22. God went up from Abraham.) Ascended ham: And as for Ishmael I have heard thee ; so that evidently before him, so that he had the fullest proof the object of Abraham's prayer was, that his son Ish- that it was no human being, no earthly angel or mesmael might be the head of a prosperous and potent senger, that talked with him; and the promise of a people.
son in the course of a single year, at this set time in Verse 20. Twelve princes shall he beget, fc.) See the next year, ver. 21, which had every human prothe names of these twelve princes, chap. xxv. 12-16. bability against it, was to be the sure token of the From Ishmael . proceeded the various tribes of the truth of all that had hitherto taken place, and the proof Arabs, called also Saracens by Christian writers. that all that was farther promised should be fulfilled in They were anciently, and still continue to be, a very its due time. Was it not in nearly the same way in numerous and powerful people. “It was somewhat which the Lord went up from Abraham, that Jesus wonderful, and not to be foreseen by human sagacity," Christ ascended to heaven in the presence of his dissays Bishop Newton, “that a man's whole posterity ciples? Luke xxiv. 51. should so nearly resemble him, and retain the same Verse 23. And Abraham took Ishmael, &c.] Had inclinations, the same habits, and the same customs, not Abraham, his son, (who was of age to judge for throughout all ages! These are the only people be- himself,) and all the family, been fully convinced that sides the Jews who have subsisted as a distinct people this thing was of 'God, they could not have submitted 114
Abraham and his household are
circumcised on the same day.
A.M.2107 24 And Abraham was ninety years | 26 In the selfsame day was Abra- A M.2107. B. C. 1897.
B. C. 1897 old and nine, when he was cir- ham circumcised, and Ishmael his cumcised in the flesh of his foreskin.
son. 25 And Ishmael his son was thirteen years 27 And all the men of his house, born in old when he was circumcised in the flesh of the house, and bought with money of the his foreskin.
stranger, were circumcised with him.
• See ver. 1, 17; Rom. iv. 19.
p Chap. xviii. 19.
to it. A rite so painful, so repugnant to every feeling in any part of its essential meaning. Faith in God of delicacy, and every way.revolting to nature, could through the great sacrifice, remission of sins, and sancnever have sprung up in the imagination of man. To tification of the heart, are required by the new cove. this day the Jews practise it as a Divine ordinance ; | nant as well as by the old. and all the Arabians do the same. As a distinction 3. The rite of circumcision was painful and humibetween them and other people it never could have liating, to denote that repentance, self-denial, fc., are been designed, because it was a sign that was never to absolutely necessary to all who wish for redemption in appear.
The individual alone knew that he bore in the blood of the covenant;, and the putting away this his flesh this sign of the covenant, and he bore it by filth of the flesh showed the necessity of a pure heart the order of God, and he knew it was a sign and seal and a holy life. of spiritual blessings, and not the blessings themselves, 4. As eternal life is the free gift of God, he has a though a proof that these blessings were promised, right to give it in what way he pleases, and on what and that he had a right to them. Those who did not He says to Abraham and his seed, Ye shall consider it in this spiritual reference are by the apostle circumcise the flesh of your foreskin, and he that doth denominated the cancisign, Phil. iii. 2, i. e., persons not so shall be cut off from his people. He says also whose flesh was cut, but whose hearts were not purified. f to sinners in general, Let the wicked forsake his way,
and the unrighteous man his thoughts ; Repent, and The contents of this chapter may be summed up in believe the Gospel ; and, Except ye repent, ye shall a few propositions :
perish. These are the terms on which he will bestow 1. God, in renewing his covenant with Abram, the blessings of the old and new covenants. And let makes an important change in his and Sarai's name ; it be remembered that stretching out the hand to rea change which should ever act as a help to their faith, ceive an alms can never be considered as meriting that the promises by which God had bound himself the bounty received, neither can repentance or faith should be punctually fulfilled. However difficult it merit salvation, although they are the conditions on may be for us to ascertain the precise import of the which it is bestowed. change then made, we may rest assured that it was 5. The precepts given under both covenants were perfectly understood by both; and that, as they had accompanied with a promise of the 'Messiah. God received this name from "God, they considered it as well knows that no religious rite can be properly obplacing them in a new relation both to their Maker served, and no precept obeyed, unless he impart strength and to their posterity. From what we have already from on high ; and he teaches us that that strength seen, the change made in Abram's name is inscrutable must ever come through the promised seed. Hence, to us ; there is something like this in Rev. ii. 17: To with the utmost propriety, we ask every blessing him that overcometh will I give a white stone, and a through him, in whom God is well pleased: NEW NAME—which no' man knoweth, saving he that 6. The precept, the promise, and the rile, were pre. receivelh it. The full' import of the change made in faced with, “I am God all-sufficient; walk before me, a soul that enters into covenant with God through and be thou perfect.” God, who is the sole object of Christ, is only known to itself ; a stranger intermed- religious worship, has the sole authority, to prescribe dleth not. with its joy. Hence, even men of learning that worship, and the rites and ceremonies which shall and the world at large have considered experimental be used in it; hence he prescribed circuincision and religion as enthusiasm, mere!y because they have not sacrifices under the old law, and baptism and the cuchaunderstood its nature, and have permitted themselves' rist under the Gospel ; and to render both effectual to to be carried away by prejudices which they have im- the end of their institution, faith in God was indisbibed perhaps at first through the means of ignorant pensably necessary. or hypocritical pretenders to deep piety ; but while 7. Those who profess to believe in him must not they have the sacred writings before them, their live as they list, but as he pleases. Though redeemed prejudices and opposition to that without which they from the curse of the law, and from the rites and cerecannot be saved are as unprincipled as they are monies of the Jewish Church, they are under the law absurd.
lo Christ, and must walk before him—be in all things 2. God gives Abraham a precept, which should be obedient to that moral law which is an emanation from observed, not only by himself, but by all his posterity; the righteousness of God, and of eternal obligation ; for this was to be a permanent sign of that covenant and let it ever be remembered that Christ is “ the au- . which was to endure for ever. Though the sign is thor of eternal salvation to all that obey him.” Withnow changed from circumcision to baptism, each of out faith and obedience there can be no holiness, and them equally significant, yet the covenant is not changed I without holiness none can see the Lord. Be all that