"born in sin, and children of wrath." And" to be carnally-minded (To oponμa τns σaрkos) was a state of spiritual "death" then, even as it is now; and the spiritual mind (το φρονημα του Πνεύματος) the inward spiritual grace under both dispensations, the effect of regeneration or 66 a new birth," was then essential to the enjoyment of "life and peace," and as a prerequisite to an entrance "into the kingdom of heaven," understanding by that kingdom the state of future glory. The denial of the connexion between circumcision and baptism is not only a contravention of the opinion held by our church and all its accredited divines; but also to the Holy Scriptures given by inspiration of God."

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Now with respect to circumcision, we have apostolical authority for asserting that he is not a Jew who is one outwardly, neither is that (the effectual) circumcision which is outward in the flesh; but he (only) is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, and not in the letter. Nor can I doubt that the Apostle had in his eye all ritual observances whatever, when he says, In Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. (Gal. v. 6); or, as he expresses himself, chap. vi. 15, but a new creature; expressions which differ only as cause and effect; faith which worketh by love, being not the preparative to a new creation, but its effect. Hence it appears,

that the outward visible sign and the inward spiritual grace were separable in the ordinance of circumcision; and therefore circumcised persons were addressed by St. Stephen as uncircumcised in heart, or destitute of that which was represented by the external rite. Nor I conceive, reasoning from analogy, is the case different in the corresponding ordinance of baptism. Circumcision was profitable to none but to those who kept the law. (Rom. ii. 25.) To others it was of no spiritual advantage. It was no better than uncircumcision. In like manner baptism is profitable to a penitent believer in the Gospel, as a sign and evidence of spiritual grace conferred upon him. To an unbeliever it can bring no spiritual benefit.

Abraham was justified before he was circumcised, and received circumcision as a seal of the righteousness of the faith which he had, being yet uncircumcised. (Rom. iv. 1-12.) Believers are justified before they are baptized; for faith a prerequisite to baptism, is the instrument of justification. All who believe are justified from all things. But justification and regeneration are never separated; for St. John has said, Whosoever believeth that Jesus is the Christ, is born of God; and our Thirteenth Article has connected the grace of Christ, and the inspiration of his Spirit, as never separated from each other.

To the Jews, as a nation, pertained the adoption

and the covenants. The adoption spoken of was admission to an external relationship to God, in consequence of which Israel, as a nation, is addressed as his first-born, and Ephraim, even in an apostatized state, as his dear child. The visible Christian church also stands in an outward relationship to God, and all her members are by baptism brought under an external covenant. But this is, in both cases, to be distinguished from a "death unto sin, and a new birth unto righteousness," effected by regenerating grace in the heart. For, although to the Israelites, as a body, pertained the adoption and the covenants, yet they were not all Israel who were of Israel; neither, because they were the seed of Jacob, were they all children; but in Isaac (adds the Apostle, quoting Gen. xxi. 12) shall thy seed be called: that is, they which are the children of the flesh (although circumcised, as Ishmael was, and as the unregenerate Jews were), these are not the children of God: but the children of the promise are counted for the seed.

The general advantage of circumcision to the Jews was, (Rom. iii. 2) that "to them were committed the oracles of God." The general advantage of baptism to the members of the visible Christian church is, that they are thereby admitted to the means of grace. They have a claim on her catechetical instructions, and an interest in the daily prayers which she offers, "that all who profess and

call themselves Christians, may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life." For, as there were those who said they were Jews, but were not (Rev. ii. 9); so are there also those "who profess and call themselves Christians," but have no more of Christianity than the name.

The baptism of the Israelites in the Red Sea, which relates to children as well as adults, is not to be overlooked in this inquiry. The Apostle speaks thus on the subject, 1 Cor. x. 1, &c. I would not that ye should be ignorant, brethren, how that all our fathers were under the cloud, and all passed through the sea; and were all BAPTIZED unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock which followed them, and that Rock was Christ. But with many of them God was not well pleased; for they were overthrown in the wilderness. Their baptism was a type of Christian baptism. Their means of support in the wilderness were symbols of "the body and blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's supper."1 But wherein

1 Comparat Paulus baptismum Israelitarum veterum, quos in nube et mari baptisatos fuisse dicit, cum baptismo Christianorum, sicuti cibum eorum, hoc est cœlestem panem, cum pane quem Christus nobis comedendum dedit, ut corporis sui

does the sacramental character consist? In the symbolic relation which both their baptism and ours, their bodily support by manna and water, and ours by bread and wine, bear to spiritual benefits. But were all the Israelites who were baptized in the sea, partakers of regenerating grace? Did they all drink by faith of the Rock Christ? No, by no means. Few, it may be feared, of the vast multitude were dead to sin and new-born to righteousness. Few spiritually discerned that which the manna and the rock represented. With many of them God was not well pleased; for they were overthrown in the wilderness. They failed, through unbelief, of entering into the promised rest. Would it not depreciate the regenerating grace of God, if it were said that all the multitude of the Israelites that came out of Egypt were, with few exceptions, made partakers of that blessing, but afterwards forfeited and lost it for ever?

The quotations which have been adduced from the Scriptures appear to me to fail entirely of proving the doctrine of baptismal regeneration. In Rom. vi. 3, 4, the Apostle is describing the intent and meaning of the sacrament of baptism for thé reproof of those who were walking unworthily of

σúμßoλov, in Dominicâ cœnâ. Constat vero, baptismum veterum Israelitarum, quem Apostolus nostro similem esse declarat, tam fuisse generalem, ut se ad omnes Israelitas. . .extenderit. -Vitr. Obs. Sacr. tom. i. 316.