either for want of Opportunity, or for want of SERM. Care; though the first is his Unhappiness, and I. the latter his Fault, yet to say that he shall not be faved, is talking at random, for the Foundation of God ftands fure, having this Seal not, that the Lord knows them who are Church-Members, but them that are bis.

From thefe Hints, I fhall have my Way very clear to feveral DIRECTIONS that I would give you for a more useful Engagement in the Duty of Baptifm, and I fhall range them under these three Heads.

Firft, Some are preliminary to your Concern in that Ordinance,

Secondly, Some relate to the Work itself, and the Temper with which it ought to be performed. And

Thirdly, Some follow after, and become our Duty when the Solemnity is over: And in all thefe I fhall confider with an equal Regard, both the Case of those, who offer themselves to God, and those who bring their Children: For what ever Difference there may be in their Opinions, I am fure there is none in their best Intereft.

Now, if you would make Baptifm to be more than the washing away the Filth of the Flesh; if in that, you would find the Answer of a good Confcience towards God, I hope you will give your Teftimony to the following Directions.

First, I fhall begin with those which are preli minary to the Duty: And under this Head I may bring in the whole Practice of that Relis gion, that's undefiled before God and our Fas ther, but I will mention no more than thefe three Particulars.

I.

SERM.

I.

1. That your Converfation becomes the Gofpel of Chrift.

2. That thofe of you who defign to devote your Children to God in Baptifm be partakers of the Lord's Supper, and that fuch who are Adult do enter upon one Ordinance with a View to the other.

3. That you guard against the evil and dangerous Opinions that fome People have got into about the Nature and Defign of Baptifm. fhall purfue, and enlarge upon these Directions in their Order.

I

1. It is fuppofed, and it must be fo, that thofe People who are either admitted to Baptifm, or whofe Children are brought to God in that Ordinance, have a Converfation becoming the Gospel of Christ.

That's a low Notion of it, that it is no more than a Civil Badge, to tell the World that we make a Profeffion of the Chriftian Religion as distinguished from others. If it is only that, it is pity we should have it, nor was there any Occafion to deliver it from a Fund of Authority, that comprehends all Power in Heaven and in Earth.

A Drunkard, a Swearer, a fcandalous, or an ignorant Man, is no better than an Heathen, or a Publican; he has nothing to do to take the Covenant into his Mouth, much less to receive the Seals of it: As in the Lord's Supper fuch an one only eats and drinks Damnation to himself; fo Baptifm to him, will prove like the bitter Waters that cause the Curfe. It's only the Profitution of an Ordinance of God to the Formality and Prophaneness of Men.

There

I.

There's a dreadful Threatening against the SERM. Man who eats of the Holy Things of the Lord, baving his Uncleanness upon him; and this obliges to the greatest Care, thofe, who bear the Veffels of the Lord that they be not Partakers of other Mens Sins, but keep themselves pure.

This, I think, may be laid down as a Princi-, ple, that I am to admit no Child to Baptifm, one of whofe Parents I would not receive to the Table of the Lord: Nor fhould any adult Perfon be allowed one Ordinance, who gives fufficient Ground of debarring him from the other. I cannot fee any Value in that Objection, "Why "fhould the Child fuffer for the Parents Fault?" Because I confider the Baptifm of a Child as an Act of the Father, it is the surrender that he makes of what God has graciously given him : Now, if his whole Life declares that, he never gave himself to the Lord, its combining with his Hypocrify for me to affift him in giving of his Infant.

We call thefe two Inftitutions of the New Teftament the Seals of the Covenant, but they never feal what you have not, nor can they feal any thing that you did not. If they are Seals on God's Part, it is, of his Love to you in your Pardon and Sanctification: But how can this be, when they are the Things which you defpife? And if they are Seals on your Part, it is of your Refolution to be the Lord's: Whereas you are refolved not to be his, but are alienated from the whole Life of God, through the Ignorance that is in

you.

I begin with thefe Directions, and if you do not begin there too, it is in vain either for me to add, or you to hear any more.. If you are Enemies to the Cross of Chrift, it fignifies nothing offering yourselves or your Infants to God in

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SERM Baptifm. You must abstain from all Filthinefs I. both of Flesh and Spirit, or otherwife it will do you no good to wash away the Filth of the Fleft: For all this, while there is a powerful Reluctance in your Nature, you are not fubject to the Law of God, inftead of having the Answer of a good Confcience towards God.

.

I fear there's many a one who would be afraid of leaving his Child unbaptized, and yet he has no other Fear of God before his Eyes: As if he thought Baptifm was more needful to his Infant, than Repentance to himfelf. How uneven are the Notions of ungodly Men about Religion? Who would think they should lay fo great a Stress on a revealed Law, that take fo much Pains to break all the Inlaid Commandments of Nature the Work of the Law in their own Hearts?

Wilt thou know, oh vain Man! that there is ate thoufand Times more Neceffity of Repentance and Faith, and Fruits meet for Repentance than there is of Baptism either for thee or thy Child; and until thy Life is better, thy bringing an Infant to an Ordinance is an Abomination to the Lord, like Smoke in his Nofe: Until thou haft done offering thyself to Mammon, thou hadft as good offer thy Child to Molock: Thou knowest that the true God, is one, whom thou haft nothing to do with. And if there is any here whofe Cafe this reaches, may it go into his Confcience. If the next Time fuch an one is to think of the Ordinance of Baptifm, he is led to enquire into the Ground of his own Salvation, he will be very happy in the Argument.

2. As a Confequence upon this, it is very defirable that they who offer themfelves to God in Baptifm, fhould do it with a View of owning the fame Covenant in the Lord's Supper, and that those who have thought of bringing their

Infants

Infants to that Ordinance should have engaged in SERM. the other, before hand.

I don't apprehend one fingle Argument, that a Perfon can have against his joining in the Lord's Supper, that does not conclude as much against the baptizing of his Child. The unfitnefs that deferves to keep you from the one, will have the fame ill Confequence in the other.

The two Ordinances of Circumcifion and the Paffover were made equal Parts of Profeffion among the Jews, and he that neglected bringing the Offering of the Lord in his appointed Seafon, had no claim to the other Solemnity for his Male Child, but was to be cut off from among his People. We have, in the New Teftament, as plain a Command for the Lord's Supper, do this in remembrance of me, as we have for Baptifm of any Sort; and will you become partial in the Law?

I.

The Succefs of Christianity at first was remarkable this way, as People turned to God from dead Idols amongst the Gentiles, and from dead Works amongst the Jews, fo they brought forth Fruit meet for Repentance. In the 2d chapter of the Acts that vaft Number of Converts were bid to fave themselves from an untoward Generation in which they lived, to believe and be baptized: And in Obedience to their Doctrine they were fo, and the fame Day they were added to the Church. I suppose that Phrase takes in all the Parts of a Profeflion, as it's explained afterwards: They continued in the Apostle's Acts ii. Doctrine and Fellowship, and in breaking of Bread 46. and in Prayers. The Converts were very ready to receive Ordinances.

And here I would take Occafion to give an hearty Advice to, thofe in this Affembly who are of another Opinion from me, and I hope the

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