That ordinance is a seal that he has set to his covenant, and we use it as a seal to our hopes ; by which we declare them, and ratify the whole opinion that faith has of a Mediator. So that here is an honourable correspondence, a great transaction between us, and our God, in the solemnity of baptism. But though this is performed by external actions, a visible application of water, yet do not suppose that the ceremonial, or the outward part draws into it all the happiness: It does save us indeed, in the same way that the ark did, not by the washing away the filth of the flesh, but the answer of a good conscience towards God.

These words are inclosed with a parenthesis. But the holy Spirit thought fit to wedge in this tremendous caution, as an antidote against the indolence of these latter days, when men shall have a form of godliness but deny the power thereof: when they would keep up a round of religion, and imagine it was enough, if they went through the grosser parts of duty without any care about the temper that led it on, or the improvement that followed it.

What perverse disputings have we had from men of corrupt minds about this ordinance. Some can drop an opinion like a thunder-bolt, "That without baptism there is no salva"tion, and without a regular ministry there " is no baptism, and without bishops no re"gular ministry, and without something or "other (which they have not yet determined) "no bishops." This unprofitable enthusiasm has come on the church like an east-wind on a

garden. It blighted where it blew. It destroyed our blossoms, and left caterpillars upon our leaves.

Hence, some have been persuaded, as it is called, to renounce their baptism, and receive the water over again from more qualified hands. But alas! how little is there in the doctrine of these teachers, or in the conduct of their proselytes, that shews a regard to the main design of the institution! They consider not, that the great benefit of the ordinance is spiritual, and therefore inward. For we may change the apostle's words, and yet pursue his argument, he is not a Jew that is one outwardly; and as little is any man a Christian for the sake of his profession; nor is that circumcision that is outward in the flesh, Rom. ii. 28, 29; not but that it was outward in the flesh: but if that is all a person could say of it, it passed for nothing. And we may transfer this reasoning, that is not baptism which is external; we call it so, but people are never the better for it: but he is a Jew, and he is a Christian who is one inwardly; and circumcision or baptism, is that of the heart in the spirit and not in the letter, whose praise is not of men, but of God.

If there was more care about this, we should not have so much noise about words and names. It is no matter, who it was that baptized either you or me. If we value ourselves upon this our glorying is not good. It is a greater concern to know and feel, that what is resembled in this ordinance is realized in the Conscience.

So again, it must be confessed, on all sides, that good people have been intemperate with one another, and argued with a warmth that has done little service to the cause; first, about the subject of baptism, whether it may be administered to infants or no; and secondly, about the manner of performing it, whether by sprinkling or plunging. I dare say there are many of both opinions, who bewail the excesses that have come into the controversy, and could wish that the disputants were Christians as well as Orthodox; that in maintaining the truth they would not grieve the good spirit of God, but let all bitterness and wrath, partiality, noise, clamour, and evil-speaking be put away with all malice; that the arguments may be as gentle as the cause it maintains. I say, this is what all serious persons of both denominations wish for. And well they may, for if they keep my text in view, we shall find that it is but a very little matter which of us are in the right, in comparison of this greater and more important affair. Though it is the du

ty of every one to be fully persuaded in his own mind, and happy is he that condemns not himself in the thing that he allows. Rom. xiv. 22. yet I have something else to take up the chief of my thoughts, than whether I am to be baptized by dipping or sprinkling. I may have either of these, and yet no more a` change of nature than an Ethiopian has a change of skin.

Let the manner of washing be either by pouring or plunging, putting away the filth

of the flesh is not baptism; that is, it is not significant baptism, without the answer of a good conscience towards God. The Devil would very gladly set us a wrangling about the mode, on purpose to divert us from the thing. For whether we are right or wrong in the controversy, it is very possible we may fall short of the grace that is signified by it; and then what will it avail to have proved from an hundred arguments, and a thousand authors, that we are right in the manner, when God tells us we have no lot or portion in the matter?

As it is the design of my text, so I hope you will be convinced it is the design of this sermon to carry you above and beyond the dispute And my end will be happily secured, indeed, if you do but go away with this persuasion, that the mere ordinance of baptism signifies nothing, either to yourselves, or to your children, without the answer of a good conscience towards God. Without this, it is only profaned. And therefore your improvement of the doctrine must be a resolution never to engage in it without a hearty concern about this great end for which it is appointed; that you will not be indifferent how it is done, provided it is done at all, but desire to have it in that way that will be pleasing to God, and most useful to yourselves: that it shall not be enough for you to walk in the statutes and ordinances of the Lord, but to walk in them blameless: that you will use your feet in going to the house of God, and keep your feet

when you come there; not be content with mere offering a sacrifice, which may be no more than the sacrifice of fools, who consider not that they do evil that they do evil in their very devotions.

This text, therefore, I believe you will think a very good foundation, for the part that is assigned to me, in the great subject before us. I am to give you DIRECTIONS how to manage the ordinance of baptism, that you may be blessed in your deed, and your labour not be in vain in the Lord. In this it will be apparent to all, that I have no controversy with any about the subjects or the modes of baptism. Our brethren that do not administer this solemnity to infants, will not be angry at the seriousness of those that do. Though they may think that the ordinance is misapplied, yet it will grieve them worse, to have it profaned, by a want of reverence in the temper of such as go about it. And therefore, I am sure, they wish well to those instructions that are only practical, and which are as much directed to them, as others; for whether persons are transacting for their children or themselves, whether it is to be done by dipping or sprinkling, they ought to take heed to their spirits, and none of them deal treacherously in the covenant.

But though I may have no controversy with these people, yet God knows my part has put me into a greater war, than any of the rest. My debate is with the lusts of men, with their formality in religion, their carelessness