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these remarks, I must refer you to the volume itself.

declared, that the covenant, of which this rite was the token, was not to be made with him While circumcision is called, but with Isaac. What, then, in one place, a seal of the righcould it be considered as seal-teousness of faith, it is called ing to Ishmael? elsewhere a token of God's co

If, on the other hand, we venant. I show with what proview circumcision as a seal priety these expressions are apof the general truth, that who-plied to the same object, and soever believeth, his faith is how completely they harmoimputed to him for righteous-nize, if the former expression ness; the difficulties which em- be understood, as a seal of the barrass the subject on the other general truth, that whosoever interpretation, are completely believeth, his faith shall be done away. counted to him for righteousness.

First, As a seal of general truth, there is no difficulty arising from the various classes to be circumcised. As a seal, in this sense, it was equally efficacious in the body of an infant, or a slave, as in that of Abraham himself.

Second, This interpretation best accords with the scope of Paul's reasoning, Rom. iv. It is there plainly his design to show, that faith is necessary to justification, both in Jew and Gentile. But this can only be maintained by viewing circumcision as a seal of this truth, that whosoever believes as Abraham did, shall be justified. If it be viewed as sealing something to the individuals circumcised, as most of these were infants, it would rather show that faith was not necessary to the enjoyment of the blessing of which circumcision was the seal, as on this supposition, the blessing was enjoyed by those quite incapable of exercising faith.

Third, I show that this view of the expression best accords with Abraham's history. But, for the particular illustration of

It is in connexion with this remark, I request your attention to Numb. xvi. 38. "The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar; for they of fered them before the Lord, therefore they are hallowed: and they shall be a sign unto the children of Israel." We have here an example of the same word which is applied to circumcision, when it is called the token of God's covenant. Now if it appear that what is here called a sign or token, is an exhibition or memorial of a certain truth, by means of its recalling to men's recollection the origin of the event, or institution, to which the name of token or sign is given, it will tend considerably to confirm the view I have given of circumcision when called a token of God's covenant, or, in other words, a seal of the righteous ness of faith, viz. that it becomes so, as being a confirmation or memorial of a certain truth by the origin of the insti tution being recollected,

Now here you will remark,

The incident contained in the immediately preceding part of first, the word rendered sign, (and in ver. 20, the word nie

*

the Jewish history is shortly this: Korah, Dathan, and Abi-morial is applied to the same ram, with two hundred and fifty object) is the same word that of the princes, became jealous is applied in Gen. xvii. to cirof Moses and Aaron, and thus cumcision, when it is called provoked the Lord. To decide the token of God's covenant! this contest for the superiority This observation is applicable between these rebels and the both to the original Hebrew appointed servants of Jehovah, and to the lxx translation. In they were called to take every the former it is ns, in the latter man his censer, and to put in onusov. cense therein, and the Lord would declare who were his. The ringleaders and their families were destroyed by the earth opening and swallowing them up, and the two hundred and fifty princes were consumed by fire from heaven. Then it is said," And the Lord spake unto Moses, saying, Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar; for they offered them before the Lord, therefore they are hallowed and

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Second, In what way were these censers, when converted into broad plates to cover the altar, a sign unto the childreni of Israel of the displeasure of Jehovah, against those who intruded into the office, that was peculiar to the sons of Aaron? how did they serve this purpose more than any other plates of the same metal? It was simply by the recollection of the occasion of their being thus employed. Whenever the ori gin of these plates being thus put on the altar was remembered, they would be a sign, a token, or memorial of the divine displeasure against iniquity. Now it is precisely in the same sense, I understand circumci they shall be a sign unto the sion to be a token of God's children of Israel. And Elea- covenant, or a seal of the righzar the priest took the brazen teousness of faith. It became censers, wherewith they that such, by the origin of the insti were burnt had offered; and tution being recollected; by its they were made broad plates being remembered, that Abrafor a covering of the altar, to ham believed, and that circum be a memorial unto the children cision was appointed a seal or of Israel, that no stranger which memorial, that his faith was is not of the seed of Aaron, counted to him for righteous come near to offer incense be-ness. While circumcision was fore the Lord, that he be not thus a token of that covenant as Korah, and as his company; in which this truth was exhi as the Lord said to him by the bited, it became interesting to hand of Moses," ver, 36-40.all, because it contained an ex

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hibition of the general truth, on the cover of the Evange

that whosoever believeth, his faith shall, in like manner, be imputed to him for righteous

ness.

I have only farther to notice, that this quite accords with the view given, both by Parkhurst and Buxtorf, of the use of the original word here used. The former thus explains its import. A sign or token, in general any thing that shows, or causeth to come, in the mind any other thing, whether past or future, which might not otherwise appear. Buxtorf's explanation of it is precisely to the same effect. "Signum quod eventurum aliquid portendit vel aliquid in mentem vel memoriam venire facit."

I shall now leave you and your readers to judge how far this passage furnishes a confirmation of the view I have given in the volume referred to, of circumcision, not as a seal of some blessing to the individual circumcised, and independent of faith, but as a seal of this general truth, that whosoever believeth shall be justified by his faith, as Abraham was by his.

lical Magazine. While the advertisement mentions, that, among other topics contained in them, there will be found a particular examination of the evidence in support of proselyte baptism, especially as lately brought forward by Mr. Walker, of Dublin; it is so printed as to represent Mr. W. as the author of this publication. The more effectually to correct this mistake, and as it cannot interfere with the wishes of my friend, Eugenio, I take the liberty of substituting, in the room of Epenetus, the name of the author of his part, at least, in these conversations, while I beg leave to subscribe myself, Yours, &c. WILLIAM INNES.

Edinburgh.

ORDINATION

TO THE

PASTORAL OFFICE,

NECESSARY TO THE

Administration of the Lord's Supper.

We have received a Query on the above subject, in which our correspondent mentions, that some young ministers, who have not received ordination, The volume to which these had administered the Lord's observations relate, is anony-supper in a destitute church, mous. The reason is partly where they were employed in given in the publication itself. preaching; and wishes to know, My friend, Eugenio, who fa- if this be consistent with the voured me with the remarks word of God. that occurred to him on my reasoning, (and they were remarks stated in genuine conversations,) wished that no allusion whatever should be made to his name. An awkward mis- "My dear brother, take, however, has occurred in "Relative to your question, advertising these conversations I must say, it appears to me

The following letter to a young minister, from the late Mr. Fuller, in answer to a similar question, will, we hope, satisfy our correspondent.

very wrong, to administer the Lord's supper without ordination, as it goes to render void

ON THE

DUTY OF A CHURCH

ΤΟ

WHEN

DESTITUTE OF A PASTOR.

To the Editors of the Baptist Magazine.

that ordinance. Ordination of Partake of the Lord's Supper, elders, in every church, was a practice of the first churches, Acts, xiv. 23, and we should not make light of it. It is calculated to keep out unworthy characters from the churches. "There was a Mr., that would have settled at, if we, as ministers, would have been at his ordination; but we knew the man to be of a bad character, and refused it. The consequence was, he stopped awhile, and then left, and went into where he made great havock of some of their churches.

THE appearance of the Query, in your Magazine for April last, relative to "the duty of a church in reference to the Lord's supper, when their pastor is laid aside by affliction," was gratifying to many of your readers; but, I have observed, that the answer of T. F. published in the following month, has not had the effect of composing their minds. The conciseness of that reply, prevented the writer from paying much attention to the arguments employed by those who are of a different opinion.

It has been noticed, that those who think with Dr. Gill on this subject, generally make use of his observations in defence of their opinion; or, what, perhaps, is more common, content themselves with

"Ordination seems originally intended for guarding against bad characters, 1 Tim. v. 22. I have, therefore, been much concerned, to see the practice of administering the Lord's supper obtain prior to it; which tends to set it aside; and will, I am persuaded, be a source of many mischiefs in the churches. "I am told of a very respectable church, which has lately fallen a prey to a design-referring you to his "Body of ing man, whom they have or- Divinity," without presuming dained. As none of the neigh- to discuss the subject. This bouring ministers would attend, has induced me to trouble they determined to do without you with a few remarks on the them. The consequence, I principal arguments that occur doubt not, will be mischiefs in- in the work already mentioned; calculable.—I do not suppose for, much as I venerate that these would occur in your case; learned and indefatigable man, but you should not make light I cannot but consider it the of an ordinance of Christ, and duty of every person to think which, in other cases, may be for himself. We are called of great importance. upon to search the scriptures,

Kettering, May 9, 1815.

"Affectionately
"your's,
"A. FULLER."

* Body of Div. vol. iii. p. 256.

conduct is by no means to be guided by such an inferior and imperfect example, Thus, if we allow, with the venerable Doctor, that a church of Christ

and this should be done individually, with integrity and humility, looking up unto God, earnestly inquiring what is truth? The opinions of the best of men should ever be compared" is a body corporate in a spiriwith the word of God, before tual sense," it does not follow, we adopt them as our own; for that "its officers can only act the greatest of men are fallible, as such within it and no other," and their errors are dangerous, unless it can be shown, that the in proportion to their reputation divine laws, which regulate the and influence. duties of the officers in the church of Christ, exactly coincide with the human laws that regulate the duties of officers in a city or borough.

The fitness of things is a delicate and, perhaps, dangerous argument to apply in religious inquiry." Our discernment is so imperfect, our prejudices so strong, and our reason so perverted, that we are very apt to

might venture here to do so, it might be remarked, that there does not exist the same necessity for the officer of a body corporate being permitted to exercise his authority in another

Dr. Gill, in the work referred to, after expressing the query, says, " As well may it be asked, Whether the Lord Mayor of London can exercise his power in the jurisdiction of the Mayor of York, or of Bristol," &c. Though it will be readily admitted, "no officer in a corporation can exercise his office in another corporation;" yet, it by no means fol-err in employing it; yet, if we lows, that a pastor cannot administer the ordinances in another church! The analogy between a corporate body and a church of Christ; between a mayor and a Christian pastor, is too faint to decide a Chris-jurisdiction, as for a pastor to tian duty. The privileges of a corporate body, and the duties of its officers, are decided by certain human charters and laws, and the mayor cannot exercise his authority beyond the bounds prescribed in the charters and laws alluded to; but, he could, if it pleased those who have the power of granting charters and making laws so to allow. Thus, if it has pleased God not to prohibit the pastor of one church from administering the ordinances in another, whatever may be the restrictions of any civil officer is of no avail, the Christian pastor's

be privileged to administer this ordinance under peculiar circumstances, which is rather a benevolent than an authoritative act. The place of a civil of ficer is easily supplied; nor is the administration of justice impeded, or any material loss sustained by society on the removal of any officer. It is far otherwise in the church of Christ. It is often years before a successor is found to the pastor, and to suspend a positive ordinance of divine autho rity, without positive permission, but only upon implied, or conjectural evidence,is truly serious

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