three years he had now dwelt a stranger in the land of promise, and all this while had waited for a son.

But acccording to the length of time he was kept waiting, God gave him strong and repeated tokens of His purposes. He had already received some outward signs of the covenant; he now received two more. The one was the change of names to be adopted by both Sarah and himself, the other was that chief sign of circumcision which was to be a sign not only to himself, but to all his seed after him. "This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised."

The name of Abram was changed for Abraham, which means "father of a great multitude." The name of Sarai became Sarah, which means princess," "kings of people shall be of her." These changes were pledges of future blessings. It taught Abraham and his wife to act on a promise, as they would on its fulfilment.

"It

So also was the sign of circumcision. shall be a token of the covenant betwixt me and you, and he that is eight days old, shall be circumcised among you, every man child in your generations, he that is born in the house,

or bought with money of any stranger which is not of thy seed, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant." Accordingly we read, 'In the self same day was Abraham circumcised, and Ishmael his son, and all the men of his house." (26, 27.)

Now we find frequent mention made in Scripture of the rite of circumcision, and many truths connected with its mention are instructive even to those who are not of the "circumcision made with hands.'

In the fourth chapter of Romans, it is spoken of as a seal. "He (that is, Abraham) received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised; that he might be the father of all them that believe. (v. 11.)

Many Jews in the apostles' days, thought that none could be saved who were not circumcised, even of the Gentiles. It was even a question which called for the consideration of all the apostles and elders, in the early days of the Church of Christ. (Acts xv.)

Moreover, the Jew who was circumcised, was tempted to trust in the rite as part of his way of being justified. Hence, St. Paul's care to dwell on the subject, in so many of his writings.

He replies to these Jews, that as it was a seal of righteousness by faith, which Abraham had before he was circumcised, therefore it could have nothing to do with his obtaining that righteousness by faith. "Righteousness was reckoned to Abraham in uncircumcision." It was long before he received this outward token of the covenant, that he received the inward blessing of imputed righteousness. The Jew learnt by this, that righteousness belongs to him, not because he is circumcised, but when he walks in the steps of that faith which Abraham had, yet being uncircumcised. The Gentile learnt, "that he is the father of them that believe, though they be not circumcised, that righteousness might be imputed unto them also." (Rom. iv. 11.)

Then, in the Epistle to Galatians, he uses strong language and says, "If ye be circumcised, Christ shall profit you nothing.'

There are

Now these things instruct us. ordinances and outward rites with us, to which some are tempted to trust too much, or at the least, to put them in the wrong place. While some on the other hand, are tempted to despise and make slight of them. Thus it is that errors are made with regard to the rite of baptism, appointed by the Lord. It is written, "He that believeth and is baptized, shall be saved."

Now there are two mistakes (as we conceive) made in connection with this saying. Some have held on the one hand, that, as it was appointed that they that believe should be baptized, that therefore infants who cannot believe, should not be baptized. Surely there is a reply to this objection against infant baptism, in the rite of circumcision. Every male child was to be circumcised at eight days old. Yet, it was a "seal of the righteousness which is by faith." It was then a seal to be stamped on those who had no faith as yet, not being old enough to believe. In accordance with this, it is that we think it right that children should be taken into covenant with God, and receive the outward sign of an inward washing, although they are not old enough to have that faith, to which the inward washing is promised. God received children into covenant under the Old Testament; shall we lessen or limit the blessings of the New Testament? If God Himself has not forbidden this blessing, who of us is bold enough to do so? Christ took little children in His arms to give them blessings, would He not rebuke those disciples among us, who forbid our seeking such blessings, when we dedicate infants to the Lord at baptism?

But, on the other hand, let us not attribute

too much to the mere performance of the outward rite.

The Church of Rome has erred concerning baptism, as the Galatian Church concerning circumcision. Some have taught that all baptized are therefore born again and justified. But Scripture tells us this is not the case, either in the baptism of infants, or of those who profess faith. The test of both must be spiritual life. "That which is born of the flesh is flesh, and that which is born of the Spirit is Spirit." If a man bring forth the "fruit of the Spirit," we judge him to be born of the Spirit. If a man do the "works of the flesh which are manifest," we cannot say he is born again, or born of God, although baptized in infancy, or when of age, and after a profession of his faith. The trec must be known by its fruits. We may say of baptism as of circumcision, that "which availeth" is a "new creature," and "faith which worketh by love."

And now let us ask, can it be said of us, as the apostle wrote of certain Christians, "Ye are complete in him, which is the head of all principality and power, 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