ed; now people of different nations are baptized. Once males were circumcised; now males and females are baptized. In Acts viii. 12. it is said, "They were baptized, both men and women."

Circumcision was a permanent mark in the flesh. In this respect baptism differs from it, and is suited to the peculiar spirituality of the Christian dispensation. But baptism is a kind of mark of the church; by which persons are visibly set apart for the service of God.

(2). The emblematical signification of circumcision, was in some respects similar to that of baptism. Baptism emblematically signifies that purification, which consists in regeneration, or the renewing of the Holy Spirit, and the remission of sins. That baptism is an emblem of the renewing of the Holy Spirit, appears from Tit. iii. 5. That it is an emblem of the remission of sins, appears from Acts xxii. 16. compared with Rev. i. 5.* That it is an emblem of both appears from Acts i. 5. and ii. 39. These two blessings are contained in the new covenant. In Heb. viii. 10, 11. regeneration is promised; and in verse 12, the remission of sins. Since these two blessings are bestowed

*"Be baptized, and wash away thy sins."

from our sins in his own blood."

"Washed us

upon believers in consequence of the death and resurrection of Christ, there is in baptism a particular reference to his death and resurrection. See Rom. iii. 24-26. and iv. 24, 25. and v. 9, 10. and vi. 3-11. Eph. i. 7, 19, 20. Col. i. 14. and ii. 12, 13. and iii. I-11. I. Pet. iii. 21. Compare Rom. x. 9. with Acts viii. 32-37. Circumcision was a seal of the righteousness of "faith;" which righeousness includes the remission of sins. See Rom. iv. 6, 7. Though circumcision was not strictly emblematical of this righteousness, that is, of justification, though it was not strictly emblematical of the remission of sins, yet it may probably be considered as a remote emblem of the shedding of that precious blood, which cleanses believers from all sin. But circumcision was strictly emblematical of regeneration; though it was a less striking emblem of it, than baptism. When an infant was circumcised, one thing implied, and emblematically signified, was, that he needed a change of nature. Circumcision was emblematical of that renovation of heart, which all the pious in the ancient church experienced; (See Acts vii. 51. Rom. ii. 28, 29.) and remotely of that renewing of the Holy Spirit, which all Christians experience. (See John vii. 39.) This may appear from what was said in the first

discourse. But it will be proper to make some further remarks upon this point. We read in Deut. xxx. 6. "And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live." This passage appears applicable chiefly to gospel times, and not only much favours the idea of a covenant connexion between Christian parents and their children, but when compared with Tit. iii. 5. shows, that circumcision had in some degree, the same emblematical signification, as the apostle Paul attributes to baptism. From Col. ii. 11. it appears that circumcision was emblematical of "putting off the body of the sins of the flesh, for Paul speaks of this "putting off," as a spiritual circumcision. But is not baptism, evidently emblematical of the same "putting off? See Col. iii. 9, 10. Eph. iv. 22-24. and I. Pet. iii. 21. The apostle Paul says to the Philippians," Beware of the concision." That is, Beware of such Jewish professors and teachers, as would constrain Gentile Christians "to be circumcised;" (See Gal. vi. 12.) and, as far as their influence in this respect extends, mangle the church. "For we are the circumcision," who "worship God in

the spirit, and rejoice in Christ Jesus, and have

See Philipp. iii. 2,

says,

we are the By a metony

no confidence in the flesh." 3. The apostle, when he circumcision,” uses two figures. my, the Jews were called the circumcision. (See Gal. ii. 9.) By adding a metaphor, the apostle calls true Christians the circumcision. He evidently considers circumcision, as a sign and emblem of the character and state of true Christians. But baptism is a sign and emblem of this character and state.*

(3). Circumcision, (according to the first discourse) may be said to have been a seal of the Abrahamic covenant. It may be said to have sealed that covenant to those, to whom it was applied. As a divinely appointed token of the covenant, it encouraged their hope of the favour of God, and at the same time reminded them of their obligations to him. When Abraham was circumcised, he virtually expressed his hope in God, and his desire to "walk before him" and be "perfect." Any one, who had been cir

* How strange it is, that Dr. Jenkins should represent the apostle Paul, as giving, in Philipp. iii. 2. the reproachful name of concision to circumcision itself; since in the next verse, by the figurative use of the word circumcision, the apostle speaks so honourably of circumcision itself, considered as a badge of the ancient church.

cumcised in infancy, when he reflected upon his being a circumcised man, must, if he had suitable feelings, have been encouraged to hope for the blessings of the covenant, and impressed with his obligations to love and serve God, as his God. When the law was When the law was "added" at Sinai, circumcision, which was required, also, in the law, bound the Iraelites to observe the law. After this, circumcision at once sealed the Abrahamic covenant and the Sinai covenant. In other words, circumcision was a seal of the Abrahamic covenant, with the Sinai covenant added. In due time the Sinai covenant gave place to the new covenant. Baptism may be said to be a seal at once of the Abrahamic covenant and of the new covenant. In other words, baptism may be said to be a seal of the Abrahamic covenant, with the new covenant added. Baptism is emblematical of the blessings of the new covenant, in which God promises Israel and Judah, that he will be to them a God, and that they shall be to him a people; a promise corresponding with the tenor of the Abrahamic covenant. Baptism is, therefore, a token of the new covenant, as added to the Abrahamic. And since baptism is manifestly designed to encourage those, who are baptized, in hoping for the blessings promised, the bless