6. Another important blessing, signified by circumcision, was the remission of sins. Christ was a main article, made sure to Abraham, in the covenant. Gal. 3, 16: "Now, to Abraham and to his seed, the promises were made. He saith not unto seeds, as of many, but as of one. And to thy seed, which is Christ." "And this I say, that the covenant which was confirmed of God in Christ: Christ, who should once put away sin, by the sacrifice of himself, was a main article in the covenant, and his benefits were signified by the seal.” So baptism signifies the same benefits and blessings, Acts 2, 39: "Be baptized, every one of you, for the remission of sins." 22, 16: "Be baptized, and wash away thy sins." That is, receive that ordinance, which Christ hath instituted, as the sign or symbol of the remission of sins." Hence arises the obligation that every circumcised, and every baptized person is under to receive salvation at the hand of Christ.

7. One other important blessing, signified by circumcision, was sanctification, or the purifying effect of the operations of the spirit of God on a sinful soul. This was significantly and forcibly expressed and represented, by the various expressions of the circumcision of the heart, which directly pointed, not only to the beginning of a work of grace, in the heart, but to the carrying of it on, to the subduing of sin, to the removal of corrupt propensities; and, whatever was inconsistent with that high and holy relation, into which God had graciously brought his people. In the language of the New-Testament, those who have received the seal, must put off the old man, which is corrupt with his deeds, and put on the new man, which is created in righteousness and true holiness. Phil. 3, 3: "For we are the circumcision, which worship God in spirit, and rejoice in Christ Jesus." So, baptism signifies the same progress of holiness, or a work of grace in the heart. 1st Cor. 6, 11: "And such were some of you, but ye are washed, (baptized,) ye are sanctified, ye are justified, in the name of the Lord Jesus, and by the spirit of our God." They had received the water baptism, which was a symbol of sanctification and justification. Eph. 5, 26: "That he might sanctify and cleanse it, by the washing of water, by the word." That is, that he might sanctify and cleanse it (the church) all believers, by his holy spirit, signi fied by the washing, or the purifying of water, in the ordi

nance of baptism. Hence also arises, and is signified by baptism, the correspondent obligation to be holy, to mortify and subdue sin, to walk in newness of life, and live in conformity to that high and holy relation, into which God has graciously brought us, by baptism. We have the same relation to God, as had the circumcised. As it is said, Hosea 1, 10: "And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall it be said unto them, Ye are the Sons of the living God." This passage is quoted, Rom. 9, 36, and applied to the baptized Gentiles.

Again: Rom. 6, 2: "How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us, as were baptized into Christ, are baptized into his death? buried with him by baptism into death?" That is, into a moral conformity to Christ, who died for us. "Knowing that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." The same thought, with little variation of expression, is found, Colos. 2, 10: "And ye are complete in him, (Christ,) 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." The circumcision made without hands, is that of the heart, in the spirit, and not in the letter. He is a Jew who is one inwardly. But what is here worthy of special notice is, that this was signified to the Colossians, by their baptism, as if the apostle had said, Ye have no need of the literal circumcision; by your baptism, the same thing is signified. Ye are complete in him, (Christ.) He uses, what the former seal signified, to express to them what the latter signified. Each ordinance signified, or was the symbol of the same grace, viz: regeneration and sanctification, newness of life, and the putting off the body of sin."

Each ordinance, as far as we know, was in many respects, administered in a similar manner. Sometimes, it would seem, that in the ordinance of circumcision, there was but little formality. Credible writers of antiquity, however, tell us, that ordinarily, it was performed with great solemnity, and with forms and ceremonies deeply impressive, as the offering up

of devout and fervent prayers, giving of thanks, singing of psalms, imposing a name, and pronouncing a benediction on the circumcised child.-Rees' Enciclopædia. Luke 1, 59: "When they came together to circumcise the child, they called his name Zacherias." And from the words following, it is evident that the name must be called right, as it could not afterwards be altered. There was also a coming together of the people, a solemn meeting for that purpose. Again Luke 2, 21: "When eight days were accomplished, for the circumcising of the child, his name was called JESUS. The calling of a person's name, in administering the ordinance, seems to have been of divine appointment. I ask, then, with all due solemnity and candor, Does the ordinance of baptism signify, in the least degree, any thing more, in exhibiting blessings or conferring obligations, than the ordinance of circumcision did signify? This question must certainly be answered in the negative. Nothing more in the scriptures do I find attributed to baptism, the latter seal, than to circumcision, the former seal. I ask then, again, Is it the mode of baptism, either pouring, sprinkling or plunging, which exhibits these benefits and blessings, and confers these obligations, or is it the intent, the meaning, the nature, and the design, of the ordinance which does it? Any person of the least understanding, must at once see that the mode has nothing to do in the matter. The things essential to baptism are, that it is administered by a duly qualified officer in the church, to a proper subject, in the name of the Father, of the Son, and of the Holy Ghost, with the use of water; but the quantity of the water has nothing to do in the case, nor the manner of applying it, whether by sprinkling, or pouring, or immersing. Circumcision being continued under the ministry of the apostles, and by the guidance and direction of the Holy Ghost, puts to silence all objections that can be raised against it, and proves, beyond a doubt, that it must be used with the same spiritual intent as before; that is, as a token of God's covenant and seal of the righteousness of faith. It had been of such long standing in the church, considered so sacred in its nature, and so interesting in its consequences, always known to the Jews as the ordinance which sealed their interest in the church and covenant of God; that it was instituted immedi ately by God himself, sanctioned by all his teachers, without

which they were never allowed to claim any promise, nor be entitled to any religious privileges. Believing Jews themselves would have doubted the truth of that religion, which took it suddenly from them, and the divine wisdom did not see fit to do it.

SECTION XVII.

JEWS AND GENTILES, WITH DIFFERENT SEALS, UNIT. ED IN THE SAME CHURCHES.

Before the christian era, many Jews had migrated from Judea, into Greece and Italy, and in many places had built synagogues for public worship. It is said, Acts 11, 19: "Now they, which were scattered abroad, upon the persecu tion which arose about Stephen, travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but to Jews only." Very soon, however, the door of covenant mercies was opened to the Gentiles, and considerable numbers, both of Jews and Gentiles, became converts to the christian religion. Churches were planted, and both Jews and Gentiles, were received as members, especially at Rome, Corinth, Galatia, Antioch, and elsewhere. In the second, third and fourth chapters to the Romans, the apostle is very express, in describing the nature and intent of circumcision, and the benefit the Jews received from it; because, it was the visible sign and seal of their covenant standing, and gave them a title to the best means for their spiritual interest.And, in the same chapters, he is equally explicit, with regard to believing Gentiles; that they had an equal standing, and enjoyed equal privileges and advantages, as the Jews. 3, 29: "Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also. Seeing it is one God, which shall justify the circumcision, by faith, and uncircumcision, through faith." Justification on both sides is predicated, not on the seals, but on condition of faith. Again, 4, 9: "Cometh this blessedness then, upon the circumcision only, or up

ference between the Jew and the Greek."

The Jews who

circumcised, and the Gentiles who baptized, stand both alike, and share equally in divine favours.

It has been before shewn, that believing Jews used the former, and the believing Gentiles the latter seal. But what is now proposed to be shewn is, that, with these different seals, both Jews and Gentiles were often united in the same churches, and had fellowship and communion together, in the same manner as if they had used but one and the same seal, and there was no objection or uneasiness about it, except what was made by false brethren, who repeatedly urged the baptized Gentiles to become circumcised.

That a part of this church, at Rome, were never baptized is as evident, as that a part were not circumcised. Chap. 6, 3: "Know ye not, that so many of us as were baptized into Christ, were baptized into his death." This expression clearly implies, that a part of this church were never baptized. The apostle says, so many of us, including himself, who was the writer, with the church to which he wrote. He was not addressing himself to a mixed assembly of professors and nonprofessors, but to a church, all of whom were professed christians. And that some of them were Jews, and some Gentiles, must be evident to every one, who attentively reads this epistle. And, in writing to the Galatians, he uses a similar expression. In this church also, false brethren urged upon the Gentiles the necessity of circumcision, in order to be brought into the covenant made with Abraham, and enjoy regular membership in the church of Christ. And, to remove this difficulty, and quiet the minds of the members of this church, the apostle says, 3, 27, "For as many of you as have been baptized into Christ, have put on Christ." "That is," says Mr. Henry, "they who, by baptism, are devoted to Christ, and do sincerely believe in him, are, to all intents and purposes, as much admitted into the christian state, as the Jews were by circumcision. Verse 29: 66 And

if ye be Christ's, then are ye Abraham's seed and heirs, according to the promise." This settles the question, and puts baptism upon the same footing with circumcision. The apostle says, 66 as many of you," of you members of the church, at Galatia, "as have been baptized." Compare these, with similar expressions, elsewhere. 2nd Sam. 2, 23: “As ma