under foot the Son of God, and do despite to the spirit of grace. "Professing that they know God, in works they deny him, being abominable, and disobedient, and to every good work reprobate." "For many walk, of whom I have told you often, and now tell you even again weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose god is their belly, whose glory is in their shame, who mind earthly things." The two covenants of God however, as to their end and design, still remain the same, and both the circumcision of the flesh, and the baptism by water, are set forth as signs and seals of" the righteousness of God by faith" in the Lamb slain from the foundation of the world. By faith, Abel offered unto God a more excellent sacrifice than Cain. By faith Enoch was translated that he should not see death. By faith Noah became heir of the righteousness which is by faith. Abraham, the father of the faith

ful, "believed in God, and it was counted unto him for righteousness;" and the Apostle assures us "that it was not written for his sake alone that it was imputed to him, but for us also to whom it will be imputed, if we believe on him that raised up Jesus from the dead, who was de

livered for our offences, and raised again for our justification." To suppose that the gifts and graces of the gospel attach to mere outward forms and professions without real faith, is a great and fatal mistake. The promises of God do not warrant any such inference. They apply only to believers, to them that love Christ and keep his commandments. "He that believeth on the Son hath everlasting life. and he that believeth not the Son shall not see life, but the wrath of God abideth on him." This we know, that God is faithful who promised, but we know also that his promises attach not to unbelievers, but to the called, the chosen, the faithful. The ordinance of baptism when rightly ministered and received by faith, is a sure and certain pledge of all the promises of the Christian covenant, such as union with Christ, adoption into the family of God, the election of grace, and the inheritance of the saints. True believers when baptized, become members of Christ, children of God, and inheritors of the kingdom of heaven; but unbelievers, though baptized, though formally washed with water in the name of the Father, Son, and Holy Ghost, have no such privilege. "For this is the record that God hath given to us eternal life, and

this life is in his Son. He that hath the Son hath life, and he that hath not the Son of God hath not life." "He that believeth on the Son hath everlasting life, but he that believeth not the Son shall not see life, but the wrath of God abideth on him." All the early fathers of the church agree in this point, as to the end and design of baptism. He who takes baptism

without a full faith, (says Jerome) takes the water, but takes not the Spirit.' Where (says Augustine) is this so great virtue of the water, that it should touch the body, unless by the power of the word, not spoken, but believed.' Thou seest water; (says Ambrose) every water heals not. That water only heals which hath the grace of God annexed.' If there be any grace in the water (saith Basil) it is not of the nature of the water; but of the presence of the Spirit.'' Baptism is indeed, (as St. Ambrose styles it) the pledge and image of our resurrection, yea (as Basil) the power of God to resurrection; but (as Ignatius expounds this phrase aright) believing in his death, we are by baptism made partakers of his resurrection. Baptism, therefore, without faith cannot save a man, and by faith doth save him; and faith without baptism (where it cannot

be had; not where it may be had and is despised) may save him. That Spirit which works by means, will not be tied to means.'-Bishop Hall, Decad 5.

The outward signs and seals of the two covenants in circumcision and baptism were never of real virtue to the saving of the soul unless received by faith. The promise of God made to Abraham, that "in his seed should all the families of the earth be blessed," was given to all believers, but only to believers, whether they be Jews or Gentiles. "Cometh this blessedness," says the apostle, "upon the circumcision only, or upon the uncircumcision also; for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned, when he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had, being yet circumcised, that he might be the Father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also, and the Father of circumcision to them who are not of the circumcision only, but who walk in the steps of that faith of

our father Abraham, which he had, being yet uncircumcised. For the promise that he should be heir of the world was not to Abraham or his seed through the law, but through the righteousness of faith." The inference which the apostle draws from this reasoning is, that all the saints and faithful in Christ Jesus, whether Jews or Gentiles, are equally entitled by the covenant of grace, (of which the sacrament of baptism is the outward sign and seal) to the same spiritual blessings and privileges, which were promised to Abraham, when "he believed in God, and it was accounted unto him for righteousness." "Know ye, therefore," says he,

that they which are of faith, the same are the children of Abraham; and the scripture foreseeing, that God would justify the heathen through faith, preached the Gospel unto Abraham, saying, in thee shall all nations be blessed. So then, they which are of faith, are blessed with faithful Abraham. He and all the true children of God are blessed only through faith in Jesus Christ. "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." "For as many of you as