(3.) Circumcision had _this_ “profit” also connected with it,—that the different means of grace, which God from time to time appointed, followed in its train. St. Paul, having distinctly declared at the end of the iind Chapter of his Epistle to the Romans, that the circumcision of the flesh and of the heart did not necessarily accompany each other, supposes some, who were “Jews outwardly,” to exclaim,—If this be so,—if the inward grace does not always attend the outward sign,—and that the want of the inward grace puts us circumcised Jews on the same level spiritually with uncircumcised Gentiles, then, “What advantage hath the Jew? Or what profit is thereof circumcision?” (iii. 1.) _Is the same question asked respecting baptism_, _when a like separation is made between the water and the Holy Spirit_? The Apostle’s answer shall suffice for both:—“Much every way; chiefly, because that unto them were committed the oracles of God.” It is here evident, that God regards the possession of a Revelation from Heaven as highly advantageous, considered in itself; so that for the neglect or misuse of it men are deeply responsible. In the beginning of the ixth Chapter, St. Paul again takes up the subject, and enumerates several other “advantages” as belonging to the Jews;—“the adoption, and the glory, and the Covenants, and the giving of the law, and the service of God, and the promises, and the fathers, and that Christ, as concerning His human nature, was born a Jew;”—and though the circumcision of the heart together with that of the flesh is not found among these, yet the Apostle maintains, that the possession of them did set the Israelites, in point of religious privileges, far above all the other nations of the earth. And it is the same with those who are admitted into Christ’s Church by baptism. Having free access to the word of God and instruction in its sacred truths—the enjoyment of His Sabbaths and Service—having His promises and threatenings, and the experience of their fulfilment in time past, together with the examples of faith and godliness and the blessed effects of them in such as have gone before—all these are so many means of improvement, as will leave speechless at the last those who had them and did not profit by them. While all who use them aright, and sincerely seek to derive benefit from them, find to their exceeding great comfort, that God hath “not said to the seed of Jacob, Seek ye me in vain.” It was no small advantage to Abraham’s family to be “commanded by him to keep the way of the Lord, to do justice and judgment:” (Gen. xviii. 19,) and that children should be “brought up” by Christian parents “in the nurture and admonition of the Lord,” and be taught what was done for them at their baptism, united too with earnest prayers on their behalf,—is a privilege, for which many will to all eternity have cause to bless Him, who gave them so “goodly a heritage.” (Ps. xvi. 6.)