which, by our Lord's appointment, we are baptized. Who is there in heaven or in earth, that is entitled to a surrender of all that we have, and can answer our dependance in all that we hope for? Certainly the former is a tribute given only to God, and the blessing is derived from him alone. Therefore the name by which we are called in this solemnity must be above every name, if you do but consider these four things.

1. Baptism is what you may call the frontispiece of the christian religion. It is the first public declaration, that we make of our adherence to the Messiah. And therefore Peter presses the converted Jews to it immediately," repent and be baptized every one of you in the name of Jesus Christ." Acts ii. 38. The baptism of John was to prepare the way of the Lord; to let them know they should now see the great salvation that had been promised and expected, of which God had spoke in types, and believers in prayers. xxvi. 7. To this hope of Israel, the twelve tribes instantly serving God day and night, did hope to come. And therefore they that understood his baptism, looked upon it as the opening of the everlasting gates. The kingdom of heaven was now at hand, and the King of Glory, the Lord of Hosts, was entering in. Ps. xxiv. 9. The people were musing in their hearts concerning John, whether he was the Christ or no. Luke iii. 15. From the day of his showing to Israel, he was to give them the knowledge of salvation in the remission of their sins,

through the tender mercy of their God; whereby the day-spring, the bright and morning star had visited them. Therefore,

2. It is an ordinance more explained and enlarged by Christ himself. John was to decrease, being only the friend of the bridegroom, and rejoiced to hear his voice. John iii. 29, 30. For as John's baptism was a declaration that he who should come was come, neither look we for another: so Christ's baptism is a testimony not only of his arrival, but his accomplishment of all that he came for; that he had glorified the father on earth, and finished the work that was given him to do; that the pleasure of the Lord had prospered in his hand. John xvii. 4. By John's baptism, they who believed, gave a token to the conviction within them, that the fulness of time was come, that the work of a Redeemer was begun; by ours we declare, that it is all finished; that by one offering he has for ever perfected them that are sanctified. Heb. x. 14.

The doctrine of their baptism was, that a Son is born, a child is given; that of ours is, that the Messiah is cut off. They proclaimed in the deserts, the highway of their God, and told the world that he was come; we make the same declaration that he is gone as a faithful high priest within the vail. Christ appointed it, when he had no more to do on earth, and was exalted by the right hand of the Father, to sit with him upon his throne in heaven. The first incorrect edition of baptism was christianity in the dawn, and now it is the

badge of that religion in its more perfect day. By baptism we tell the world, that we look for no other Saviour than Jesus Christ, and for no other salvation than what he has wrought. It is the mark of our religion, as distinguished from that of the heathen, and as transcending that of the Jews.

3. It is altogether the contrivance of Jesus at the time, when he asserted his right to do it. It was not agreed on, by a council of apostles, as what seemed good, to the Holy Ghost and to them; but it is delivered to them, by their Lord in person, after they had seen his glory forty days, and heard him speaking things pertaining to the kingdom of God. Acts i. 3. They wanted no conviction that he had all power in heaven and earth; not only great power, but all power, for any limitation to the word is a contradiction to it: a power that is confined and bounded is not all power. He had shown his superiority to the powers on earth; not only kings and priests, but the devils, the principalities of darkness. Col. ii. 15. He had spoiled these in his death; and by the resurrection of his body had torn the prey from the mighty, disarmed the strength of death, by loosing the bands of it. He had insulted the grave, and over-ruled all its victory.

His having all power on earth, they believed from what he did, and his omnipotence in heaven, they believed upon what he said. For, would he dare to tell them a lie, after the Father had so highly exalted him? Would he exercise himself, in things too high for him,

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at the very opening of his kingdom? They saw that in him, the Father was well pleased; and therefore could never suppose, that at such a time as this, he would be guilty of an usurpation; that when he had so lately drank of the "brook in the way." And was just beginning to lift up his head on high, Psal. cx. ult. he should then be chargeable with the robbery of making himself equal with God, or indeed of provoking the eyes of his glory. Would he carry arrogance to the throne, or awaken jealousy round about it? No, no. What he then said, after he had prevailed in the greatness of his strength, he spoke in righteousness, as one mighty to save. Isa. lxiii. 1. And therefore, baptism is no apostolical constitution, no solemnity at the second hand; but an order from the first begotten, who was newly brought again into the world, with the sound of a trumpet, that all the angels of God might worship him. Heb. i. 6. Therefore,

4. The name into which we are baptized, is of his appointing. He has not left it to the humour of men, to contrive what they imagine, the most proper signification of our allegiance. It is by the ordinance of baptism, that we confess Jesus is Lord. It is he alone who has inscribed, on his own orders, the sense and meaning which they are to carry all over the world. It is a name, that is not to depart out of our mouth, nor out of the mouth of our seed, nor out of the mouth of our seed's seed, from henceforth even for ever. Isa. lix. ult. Baptism is a washing, not a doing

away the filth of the flesh; but it is done in a name, and that is no other name than one of Christ's own choosing. In this ordinance is your first action as professors, in testimony to your first principle, as believers.

Baptism itself, is both an introduction to your religion, and an abstract of it. It signi fies your pardon from Christ, your conformity to him, your dying and rising with him: And the name that you do it in, is the substance of that faith, which was once delivered to the saints. Every other truth, either flows from it, or flows to it. This is the original, and this is the centre. Here do all the heads of Revelation begin, and here they end. There are five things that you may observe in this form of sound words.

(1.) The name into which we are baptized, must be that of the most high God.

(2.) That it is the name of no more, than one Being. There cannot be two or three supremes. The word is put in the singular number. He does not say we should be baptized into the names of three, which might have led us to suppose a distinction of nature, but into the NAME as only of one; and yet

(3.) The form itself tells, of no less than three, Father, Son and Holy Ghost; though the ordinance reveals them all under one name. Whatever strife there is about the validity of another text, there is no need to send over the sea for vouchers to this. Deut. xxx. 13. Here is a word nigh to us in our mouths, and in our hearts; and whether or no