em and the
rest of mankind. Secondly, as a seal to a covenant between God and that
patriarch: whereby it was stipulated on God's part to bless Abraham and
his posterity; while on their part it implied a holy engagement to be
his people, by a strict conformity to his laws. It was, therefore, a
sacrament of initiation in the service of God, and a promise and
engagement to believe and act as he had revealed and directed.
Circumcision is also looked upon by St. Austin, and by several eminent
modern divines,[3] to have been the expedient, in the male posterity of
Abraham, for removing the guilt of original sin, which in those who did
not belong to the covenant of Abraham, nor fall under this law was
remitted by other means, probably by some external act of faith.

This law of circumcision continued in force till the death of Christ:
hence our Saviour being born under the law, it _became him_, who came to
teach mankind obedience to the laws of God; to _fulfil all justice_, and
to submit to it. Therefore, he was _made under the law_, that is, was
circumcised, that he might redeem them that were under the law, by
freeing them from the servitude of it; and that those, who were in the
condition of servants before, might be set at liberty, and _receive the
adoption of sons_ in baptism; which by Christ's institution, succeeded
to circumcision. On the {060} day he was circumcised he received the
name of JESUS, the same which had been appointed him by the angel before
he was conceived.[4] The reason of his being called JESUS is mentioned
in the gospel:[5] _For he shall save his people from their sins_. This
he effected by the greatest sufferings and humiliations; _having humbled
himself_, as St. Paul says,[6] not only unto death, but even _to the
death of the cross; for which cause God hath exalted him, and hath given
him a name which is above all names; that at the name of JESUS every
knee should bow_: agreeably to what Christ says of himself,[7] _All
power is given unto me in heaven and in earth_.[8]

Christ being not only innocent, but incapable of sin, could stand in no
need of circumcision, as an expedient then in use for the remission of
sin. He was pleased, however, to subject himself to this humbling and
painful rite of the Mosaic dispensation for several reasons: as, First,
to put an end in an honorable manner to a divine, but temporary,
institution, by taking it upon his own person. Secondly, to prove the
reality of his hu