hands, as was the case with literal Israel, but the impure foreskins of their hearts are circumcised with the Lord's word, Spirit, and power, that they may become in spirit a new, regenerated Israel and people of God, by dying unto their sinful flesh, and by smothering the old man through the circumcision of Christ, which purifies and changes their hearts through his word and Spirit. For the penitent are buried with him in baptism, die unto the old sinful life, and arise in the new life of righteousness and virtue, by means of faith, through which God operates by the preaching of his powerful word, and the inspiration of his Holy Spirit. The faithful God and Father who has resurrected his Son from the dead, has also bestowed his power upon us, poor sinners, and has graciously resurrected us, who were dead in so many gross sins and tresspasses, into a new life with him; has called us from darkness unto light, and has placed us with him in a celestial being, in Christ, Eph. 2: 1; 1 Pet. 3, &c.
Behold, dear reader, this is the proper ground and meaning of the words of Paul, by which Gellius tries to show, that baptism has taken the place of circumcision and is called the circumcision of Christ.
Judge now, if you fear God, whether you find a word in the writings of Paul, that has reference to unconscious infants. That this saying of Paul has reference to the believing and penitent, and not to unconscious children, all reasonable, to say nothing of spiritual persons, must acknowledge and admit. Notwithstanding, he writes that this saying implies that baptism has taken the place of circumcision and is called Christ's circumcision. He does, or will not observe that the circumcision of Jesus Christ to which Paul alludes, is done without hands, and that he daily serves with his hands the infant baptism which he calls the circumcision of Jesus. Behold, thus lamentably does he satisfy Paul, and thus violently break the word of God.
If he seeks an evasion to adorn his cause, and say, that God works through his sacraments invisibly in the heart, which the sign represents, then the deceit will be more distinct. For how shall God operate through a sign which is an abomination before Him? I say an abomination, because he has not commanded it, and because neither doctrine, confession, faith, nor repentance precede it, which these signs represent, in the New Testament. Then, also, the sign and the signification must be one and the same, which never was nor ever will be the case unless the letter becomes spirit. This is incontrovertible. Yea, my reader, how the baptized children are circumcised with the circumcision of Christ Jesus in the foreskin of their hearts, which is the circumcision of the New Testament, the deeds and the fruits of the world, alas, plainly show.
In the fourth place he writes, As in the Scriptures, which testify that women are participants in the merits of Christ, and arc disciples, a command is implied that the Holy Supper shall be dispensed to them, so, also, a command is implied in the Scriptures, which testify that children are of the church of Christ and of the Kingdom of God, that they should be baptized.
Answer. The words of Gellius prove clearly that women are participants of the Lord's Supper; for he acknowledges that they are disciples. If they are disciples, as they are in fact, then it is manifest that they hear the word of God, believe, repent, suffer themselves to be baptized, and that they are gifted of God in power with the representation of the Holy Supper, and that they are participants of his mystery no less than the men. Since they are believing and penitent disciples, as heard, therefore it is reasonable and right that they should partake of the sign, whereby this mystery of faith and of the holy gospel are represented to the believing, and admonished to the repenting. As we cannot deny but that the believing, repenting women understand and realize the representation of the Holy Supper—namely, the remembrance of the offering of the flesh and blood of Christ, the love of God and one's neighbors, &c., for which purpose it was instituted by the Lord, therefore they should have a place at the Lord's table, as believing, penitent disciples and guests. Now, Gellius, to make his infant baptism of effect, must prove and show to us by works, Scriptures, and truth, that little, unconscious children realize the effect of holy baptism, namely, faith, repentance, obedience to the word, a clear and peaceable conscience, &c., for which purpose the sign
