Part 7

(3.) Circumcision had _this_ “profit” also connected with it,—that the different means of grace, which God from time to time appointed, followed in its train. St. Paul, having distinctly declared at the end of the iind Chapter of his Epistle to the Romans, that the circumcision of the flesh and of the heart did not necessarily accompany each other, supposes some, who were “Jews outwardly,” to exclaim,—If this be so,—if the inward grace does not always attend the outward sign,—and that the want of the inward grace puts us circumcised Jews on the same level spiritually with uncircumcised Gentiles, then, “What advantage hath the Jew? Or what profit is thereof circumcision?” (iii. 1.) _Is the same question asked respecting baptism_, _when a like separation is made between the water and the Holy Spirit_? The Apostle’s answer shall suffice for both:—“Much every way; chiefly, because that unto them were committed the oracles of God.” It is here evident, that God regards the possession of a Revelation from Heaven as highly advantageous, considered in itself; so that for the neglect or misuse of it men are deeply responsible. In the beginning of the ixth Chapter, St. Paul again takes up the subject, and enumerates several other “advantages” as belonging to the Jews;—“the adoption, and the glory, and the Covenants, and the giving of the law, and the service of God, and the promises, and the fathers, and that Christ, as concerning His human nature, was born a Jew;”—and though the circumcision of the heart together with that of the flesh is not found among these, yet the Apostle maintains, that the possession of them did set the Israelites, in point of religious privileges, far above all the other nations of the earth. And it is the same with those who are admitted into Christ’s Church by baptism. Having free access to the word of God and instruction in its sacred truths—the enjoyment of His Sabbaths and Service—having His promises and threatenings, and the experience of their fulfilment in time past, together with the examples of faith and godliness and the blessed effects of them in such as have gone before—all these are so many means of improvement, as will leave speechless at the last those who had them and did not profit by them. While all who use them aright, and sincerely seek to derive benefit from them, find to their exceeding great comfort, that God hath “not said to the seed of Jacob, Seek ye me in vain.” It was no small advantage to Abraham’s family to be “commanded by him to keep the way of the Lord, to do justice and judgment:” (Gen. xviii. 19,) and that children should be “brought up” by Christian parents “in the nurture and admonition of the Lord,” and be taught what was done for them at their baptism, united too with earnest prayers on their behalf,—is a privilege, for which many will to all eternity have cause to bless Him, who gave them so “goodly a heritage.” (Ps. xvi. 6.)

Lastly. We would refer again, concerning the advantages and uses of baptism, to that _practical __application of it_ which we have seen may be made throughout the whole course of the Christian’s life upon earth. He is to remember, that he was “baptized into the death of Christ and buried with Him,” that so he may die unto sin, and have, as much as possible, done with it. “Risen with Christ in baptism,” his “affections should be set on things above,” and he should “walk in newness of life.” “Baptized into one body,” strife and divisions should not be seen among Christians, and “the unity of the spirit should be kept in the bond of peace.” “Baptized into Christ, and having put on Christ,” they should appear in the beautiful clothing of His mind and Spirit. They should seek and pray daily to be more and more “sanctified and cleansed with the washing of water by the word,” that they may be “prepared as a bride adorned for her husband.” Thus baptism, if used as the Scripture uses it, would be of great practical influence. And when this is the case, it may be productive of much comfort; for, like the bow in the cloud, it is a token of God’s Covenant to save and not destroy. The water of baptism, in the case of every true believer, “is as the waters of Noah unto the Lord: for as He hath sworn that the waters of Noah should no more go over the earth,” so in this Sacrament He hath, as it were, added His oath to His word of promise, that “he that believeth and is baptized _shall he saved_.” (Is. liv. 9. Mark xvi 16.)

APPENDIX.

_Note_ (A.) _page_ 27.

WHEN God said to Abraham, (Gen. xvii. 7.) “I will establish my Covenant between me and thee and thy seed after thee, in their generations for an everlasting Covenant, to be a God unto thee, and to thy seed after thee,” His meaning was, that as He was the God of _believing Abraham_, so He would be the God of all Abraham’s _believing children and descendants_. And when He farther promised to “give unto Abraham and to his seed after him, the land in which he was a stranger, even all the land of Canaan, for an everlasting possession,” the same limitation as to “his seed” was also intended. That these, and these only, are the “seed” referred to, is as clear as the declarations of Holy Scripture can make it. In the Epistles to the Romans and Galatians this matter is placed beyond a doubt. The “seed” must partake of _the character of the father_, and then the promises were theirs, as well as his. In the ivth Chapter of the Epistle to the Romans and the 12th verse, the Apostle, speaking of Abraham, says, that he was to be “the father of circumcision to them _who are not of the circumcision only_, (that is, who are not only circumcised in the flesh) _but also walk in the steps of that faith of Abraham_, _which he had yet being uncircumcised_.” Could any thing be plainer than this? St. Paul is here speaking of the circumcised Jews, (he had spoken of the uncircumcised Gentiles in the former verse, the 11th,) and he says distinctly, that Abraham was a father to those circumcised ones who should “walk in the steps of his faith.” So that the following is evidently the Apostle’s meaning in the 11th and 12th verses: ‘Both Jew and Gentile may see, in God’s dealings with Abraham, an exhibition of the plan in which each is to seek the imputation of righteousness. Let the uncircumcised believe in God, as Abraham, when yet uncircumcised, believed in God; and his faith shall be counted to him for righteousness, as Abraham’s was. Let the Jews, too, learn from the case before them, that though, like circumcised Abraham, they bear in their bodies the seal of the Covenant, yet _the sign of circumcision alone will not ensure the blessing signified_, _unless at the same time they are found resembling Abraham in the exercise of that faith_, _in consequence of which the seal was fixed upon him_.’ {88} These, then,—_believers_,—are the “seed” of Abraham, with whom the Covenant was made, and to whom the promises were given. And this is confirmed by what follows. In the next verse the Apostle goes on to say; “For the promise that he should be the heir of the world,”—(which is the inspired exposition of the other part or promise of God’s Covenant with Abraham; “And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, for an everlasting possession;”)—“For the promise that he should be the heir of the world, was not to Abraham or _to his seed_ through the law, but _through the righteousness of faith_:” and again, in the 16th verse; “Therefore it is of faith, that it might be by grace, to the end _the promise might be sure to all the seed_; not to that only which is of the law, (believing circumcised Jews) but to that also which is of the faith of Abraham, (believing uncircumcised Gentiles) who is _the father of us all_,”—that is, of all believers, whether circumcised or not,—“before Him whom he believed, even God, who quickeneth the dead.” “The promise,” then, “that he should be the heir of the world” (evidently meaning the better world, that is, the heavenly,) “was to Abraham and _to his seed through the righteousness of faith_.” Not to his _unbelieving descendants_, but to those only who were partakers of his faith;—to all of whom, the promise was and still is “_sure_.” We pass over the ixth Chapter of this Epistle, though it is full of evidence to the same effect; and proceed to the Epistle to the Galatians; where we shall find the description of Abraham’s “seed” given in language, if possible, still plainer and stronger. In the iiird Chapter and the 6th verse the Apostle begins the subject: “Even as Abraham believed God, and it was accounted to him for righteousness. Know ye, therefore, that _they which are of faith_, the same _are the children_ of Abraham.” “So then they which be of faith are blessed with faithful Abraham.” And then in the 14th verse, the Apostle tells us more of this blessing of Abraham: “That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith.” “The promise of the Spirit” is here said to be “received through faith;”—that is, by them that believe. But in the 16th verse, the account given of the “seed” of Abraham is as distinct and decisive as words can make it. Referring to the Covenant made by God with Abraham, (contained in Gen. xvii.) St. Paul says, “Now to Abraham _and his seed_ were the promises made. He saith not, And to seeds, as of many; but as of one, And to _thy seed which is Christ_.” By “Christ” here (it is scarcely necessary to remark) is not meant Christ _personal_, but Christ _mystical_;—His mystical Body, consisting of Christ himself, the Head, and true believers, both Jews and Gentiles, “all one in Him.” (v. 28.) The same expression is used in 1 Cor. xii. 12: “For as the body (the natural body) is one, and hath many members, and all the members of that one body, being many, are one body; _so also is Christ_.” Believers in Christ, then, who compose His mystical Body, are _the seed of Abraham_, to whom with himself,—“the father of all them that believe,”—the promises of the Covenant were made. And, intent upon inforcing this truth, and leaving no possibility of mistaking his meaning, the Apostle concludes the subject with these words; (v. 29.) “And if ye be Christ’s,” (by believing in Him and by being baptized by One Spirit into his One Body) “_then_ are ye Abraham’s seed, and heirs according to the promise.” A clearer and a fuller description of _the persons_, to whom the promises of the Covenant were made, could not possibly have been given! God did not promise to be a God, and to give the inheritance of which Canaan was a type, _to all_ the natural descendants of Abraham, though they were all to be circumcised; but _to those only who should_ “_walk in the steps of his faith_.” For this _limitation_ of the meaning of the “_seed_” of Abraham does no more violence to the text, than the _extension_ of the meaning of “Canaan” to the heavenly world. But there is (as we have seen) _inspired authority_ for both interpretations. _These_, then, were the “seed,” to whom the promises were made. And it is the same still. The children of professing believers are baptized; but the outward form of baptism does not secure to them the blessings thereby sealed to the believer, unless they also have a true and lively faith. _Then_ the promises are theirs. The Scripture warrants us to go thus far, but no farther. And when man attempts to put benefits into Ordinances, which God has not revealed to him, he makes himself wise “above that which is written;” and thus does in effect what the Jews did,—and for which they were so justly reproved by the Lord Jesus Himself;—he “teaches for doctrines the commandments of men.” (Matt. xv. 9.)

_Note_ (B.) _page_ 50.

It is expressly said in the 32nd verse, that Paul and Silas “spake the word of the Lord to _all that were in the jailor’s house_.” This was _before_ they were baptized. All that were in his house were capable therefore of instruction; and thus their “faith came by hearing.” And to show more decidedly the existence of faith in _the __family_, not only is _the fact_ itself stated, but also _the fruit_ which it produced: namely, its adding to the jailor’s joy. He rejoiced—of course _the more_—because that _his house believed_, as well as himself.

_Note_ (C.) _page_ 57.

The baptism of a believer is like the coronation of a lawful Sovereign. The latter at his coronation publicly enters upon his Office. He is then anointed, and invested with the robes and other ensigns of royalty. The crown is then solemnly put upon his head—the sceptre into his hand—and he swears in the presence of the nobles and chief of the people to rule according to law: and any subsequent dereliction of duty would be called _a breaking of his coronation-oath_. But he was _in reality_ king before his coronation. Thus when a man repents, he forsakes sin; (and what is the forsaking of it but the dying to it?) and when he believes, he is born of God; (and what is this but his spiritual resurrection?) and this repentance and this faith are both required of every one _before_, _and in order to_, _his baptism_. But at his baptism he is publicly invested with his privileges as a Christian, and he then solemnly swears to live according to Christ’s laws for the future. And thus every departure from duty may well be called _a violation of his baptismal engagements_. But _in reality_ his death unto sin and his new birth unto righteousness commenced when he repented and believed; that is, at a period prior to (and under some circumstances the interval of time might be very considerable) his baptism. His claim to baptism is founded upon his having already renounced sin and being possessed of a lively faith;—as a claim to be crowned is founded upon this, that the person who makes it is the rightful sovereign already. In both cases, there is _the confirmation_ of the relationship with all its rights and duties, but not _the commencement_ of it. _This_ had taken place _before_.

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L. SEELEY, PRINTER, THAMES DITTON.

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FOOTNOTES.

{20} See Plain Tracts for Critical Times, by a Union of Clergymen. And on this text generally.

{27} With reference to the “seed” of Abraham, see Note A. in Appendix.

{50} See Note (B.)

{57} See Note (C.)

{61} Lectures on The Epistle to the Romans. By the Rev. John Fry, A.B., &c.

{65} See the connection between _the Covenant-holiness_ of children and _their being presented to the Lord_, more distinctly shown in the case of the first-born of Israel. (Exod. xiii. 2, compared with Luke ii. 22, 23.)

{88} Lectures on The Epistle to the Romans, by the Rev. John Fry, A.B., &c.