Wesley Corpus

By baptism we enter into covenant with God; into that everlasting covenant, which he hath commanded for ever; (Psalm czi. 9;) that new covenant, which he promised to make with the spiritual Israel; even to “give them a new heart and a new spirit, to sprinkle clean water upon them,”-(of which the baptismal is only a figure,) “and to remember their sins and iniquities no more;” in a word, to be their God, as he pro mised to Abraham, in the evangelical covenant which he made with him and all his spiritual offspring. (Gen. xvii. 7, 8.) And as circumcision was then the way of entering into this covenant, so baptism is now; which is therefore styled by the Apostle, (so many good interpreters render his words,) “the stipula tion, contract, or covenant of a good conscience with God.” 3. By baptism we are admitted into the Church, and conse quently made members of Christ, its Head. The Jews were admitted into the Church by circumcision, so are the Chris tians by baptism. For “as many as are baptized into Christ,” in his name, “have” thereby “put on Christ;” (Gal. iii. 27;) that is, are mystically united to Christ, and made one with him. For “by one Spirit we are all baptized into one body,” (1 Cor. xii. 13) namely, the Church, “the body of Christ.” (Eph. iv. 12.) From which spiritual, vital union with him, proceeds the influence of his grace on those that are baptized; as from our union with the Church, a share in all its privi leges, and in all the promises Christ has made to it. 4. By baptism, we who were “by nature children of wrath” are made the children of God. And this regeneration which our Church in so many places ascribes to baptism is more than barèly being admitted into the Church, though commonly connected therewith; being “grafted into the body of Christ’s Church, we are made the children of God by adoption and grace.” This is grounded on the plain words of our Lord: “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.” (John iii.