----------
Baptism by water not a piece of Superstition, but appointed by Jesus
Christ.
MATTHEW xxviii.--and this part of the 19 verse.
_Baptizing them in the name of the Father, and of the Son, and of the
holy Ghost._
I proceed, in this discourse, to lay before the audience a plain
account, from scripture, of the Sacrament of Baptism as an ordinance
to be observed, in Christ's Church, or the Gospel-kingdom, to the end
of the world. This, it will be acknowledged, is a very important and
interesting subject. For if there be no such sacrament too long have
we, and the christian world, of the various Communions, practised
upon it. If there be, we ought to see the scripture-proof of it, and
observe it, as we are directed. If it be a human invention or
tradition, only a piece of superstition, the sooner the discovery is
made the better.--
We finished the former discourse, in taking a concise survey of the
numerous texts, which speak of the administration of baptism as an
ordinance, in Christ's house, the Church of the living God; or which
allude to it, as an established Apostolic practice.--
6th. During our Lord's personal Ministry, which lasted as is
generally supposed about three years and an half, his own chosen
disciples, the twelve, administered water-baptism to all who
embraced, or professed to embrace him, as the promised Messiah. It
appears to have been the common practice of initiating them into his
kingdom by _baptizing_ them with water, as the appointed token or
visible sign of their being his professed followers. We must
necessarily conclude that our blessed Saviour ordered his disciples,
during his public Ministry, to administer baptism by water to his
professed followers, and gave them the _form_ of words to be used.
And that there was likewise a complete uniformity in their practice,
we must necessarily conclude; because we never, in any of the four
Gospels of _Matthew, Mark, Luke,_ and _John,_ find that our Lord
reproved them for _baptizing_ converts to his Religion, as the
_introduction,_ or intimated to them, in the remotest manner, his
disapprobation: or spoke any where against _baptism_ as administered
by his harbinger, John the baptist, as if it were a _piece of
superstition_--or an empty form: but he received it himself, which is
at least a presumptive argument, that _water-baptism_ was to be _an
ordinance_ in his religion; for John came to prepare the way of the
Lord, in all respects, and to dispose people in their minds, to
receive the Christian System; but if there were to be no christian
baptism, how could John's _baptizing_ unto repentance be from heaven
or a preparation for the introduction of the Gospel-System? If Jesus
Christ designed to have no such ordinance, to be a _standing_
ordinance, in his Church, to the end of the world, we should have
had, we rationally suppose, some _direct_ or _implied_ hint at least
of his dislike of _baptizing_ with water. For when he gave his eleven
disciples, and virtually, in them, all his true Ministers, the
commission in the text, _go teach all nations, baptizing them, in the
name of the Father--and of the Son, and of the holy Ghost,_ they
could not understand him, but as _instituting_ and _appointing_ the
ordinance of water-baptism. As they had been universally, during his
public Ministry, in the practice of it, if he had intended to have
the practise discontinued, he would have told them so:--he would have
forbid them to continue it, and told them it was an _idle
ceremony_--a _perfectly useless_ and _insignificant rite_--no
_better_ than old _Jewish fables_--and _wholly unbecoming_ the nature
of his own spiritual religion. But there is not a word of this. On
the other hand he, in the most solemn manner possible, commanded them
_to go and BAPTIZE all that should_ embrace his religion,
professedly, throughout the world. And after being _endowed with
power from on high,_ on the day of Pentecost, or _baptized with the
holy Ghost,_ that is, invested with his miraculous gifts, they
continued to dispense the ordinance of water-baptism, as they had
done before. As they gathered and organized Churches over the world,
and preached Christ and him crucified, they dispensed _water-baptism_
to all their converts, not one excepted, that we hear of, or know of:
and so careful were they about this matter that they even baptized
some of John's disciples over again. In the progress of their
labours, they gathered an immense number of churches in Asia, in
Europe, in Africa, in all parts of the then known world. And they
were uniform in their practice. All the churches were formed
doubtless upon the _same_ model. They did not practise baptism in
some instances, or omit it in others. They administered it to all, as
the _standing introductory_ ordinance. They did this, as long as it
pleased the great head of the church to employ them in his work. They
had with them, when they did thus practise, the _promised comforter_:
That holy spirit who was to assist them--to inspire them--to secure
them from all error in doctrine or discipline--to lead them into _all
truth_: to be an INFALLIBLE guide to them. All these are facts. And
all, who believe the holy scriptures, cannot help knowing them to be
facts. I appeal to them as facts. I have proved them to be facts, in
the large number of texts cited under the last argument. With an
irresistible evidence, then, doth it appear, that water-baptism was
the _stated_ universal practice of the Apostles. The union of the
Apostles, in the practice, will be particularly noticed and enlarged
upon, under another head of proof.--Now, what can be said against
baptism by water, as an _appointment_ of Jesus Christ, and not a
piece of superstition? Is any truth--is any duty--is any point of
christianity more substantially proved, more clearly revealed?--So
plain is this matter that it cannot, one would imagine, be contested.
However to get rid of the argument and of the ordinance, it is said
the Apostles, it is true, _did practise it_; but did administer it in
ignorance--as uninformed and erring men--in weakness, and
condescension to the wicked humours of their hearers:--but all along
told them it was unnecessary and unprofitable--no
Gospel-ordinance--but weak and beggarly elements--rudiments of the
world--an abrogated rite--an abolished institution--old things that
must pass away.--Strange indeed! Alas, did the Apostles practise this
ordinance in ignorance, and to gratify prejudice in their converts?
They acted, then, very wickedly. For they have herein set an EXAMPLE
to all the christian world, in every age, and land. For all the
various communions have followed their practice, for more than
Seventeen centuries, though differing about the modes and
circumstances of it. If, then, we be in an error, we have been led
into it by Christ and his Apostles, by following them in
administering _baptism_ as _an ordinance,_ in his spiritual religion.
For his kingdom is not of this world, it is a spiritual and heavenly
kingdom. Are we not safer in following the Apostles, as inspired
guides, in doctrine, and worship, and ordinances, than in listening
to such as tell us THEY were weak and ignorant men?--But be pleased,
to consider a moment, my hearers,----Who can believe that, under the
_baptism_ of the holy Ghost, his _miraculous inspiring_ influence,
the Apostles would have practised water-baptism universally, if it
had not been the mind and will of Jesus Christ, that there should be
such an ordinance, in his religion?
7thly. It may tend to corroborate the proof that there is such an
ordinance to be observed in the church of God, that it was the common
received opinion, in the times of John the baptist, that the promised
Messiah, the great Saviour of Man, would practise _baptism by water_
in his ministry and kingdom. The people objected against John's
baptism, because he declared that he was not the Christ, John i. 25.
_Why_ BAPTIZEST _thou, if thou be not the Christ?_ This question most
obviously and clearly implies that it was expected that Christ, the
promised Messiah, would have _baptism by water, statedly_ practised,
in his kingdom or dispensation. _Why_ BAPTIZETH _thou, if thou be not
the Christ?_ As many as if they had said, you take too much upon you,
in your baptizing: you assume one of the offices of the Messiah. We
expect he will have _baptism,_ in his kingdom, as an initiation, or
introductory ordinance, representing our need of renovation.--The
Jews might be mistaken in their ideas of the expected Messiah, in
this, as in other respects.--What is now mentioned is only to show
what the common expectation was. And that common belief must have had
something to be grounded upon.--
8thly. Another consideration of no inconsiderable importance to
prove, that baptism by water, was to be a _stated_ ordinance, in the
New-Testament-dispensation, is taken from those passages of
scripture, which do not directly, but impliedly assert, or allude to
water-baptism, as a _stated_ ordinance or practice, in the Apostolic
and primitive Church. Titus iii. 15. _Not by works of righteousness,
which we have done, but according to his mercy, he saved us by the
washing of regeneration and renewing of the holy Ghost._ Paul is here
guilty of a needless repetition, or else he intends two different
things, by the _washing of regeneration_ and _renewing of the holy
Ghost._ By the first, most Commentators and learned men, suppose he
must intend baptism by water as a sign of the renewing of the holy
Ghost. The original word translated _washing of regeneration_ is the
laver of regeneration--alluding to the laver or vessel to wash in, in
the Jewish tabernacle and temple. We must be _baptized,_ then, as
well as _renewed._ The Apostle here speaks, indeed, most honourably
of baptism, if he intend it, at all, as doubtless he doth.--Ephe.
v. 26. _That he might sanctify it,_ that is, the Church, _having
cleansed it by the washing of water, by the word._ Christian baptism
is generally supposed to be alluded to, in this passage, as one thing
implied in being _cleansed,_ in being regular and proper members of
Christ's Church. Romans, vi. 4. _We are buried with him by baptism._
How absurd would such an expression be, if there were no ordinance of
baptism _statedly_ administered!--It would be unintelligible to the
Christians at Rome. What does the beloved Apostle mean? they would
naturally say: We know of no such ordinance as baptism. He must have
forgotten himself, or he would not speak of our being buried with
Christ in _baptism._--We have a similar allusion to the ordinance of
_baptism_ in Col. ii. 12. _Buried with him,_ that is Christ, _in
baptism._ If Christ would have no baptism, as a _stated_ ordinance,
how improper all such allusions to it. This scripture applies to all
Christians, in all ages and parts of the world, who have the Gospel.
But what instruction doth it contain in such allusions, if there be
no ordinance of baptism?--More texts of this kind might be easily
added, but these are enough as a specimen. If not of themselves a
sufficient proof of the point before us, still they confirm the other
arguments already adduced.--
9thly. It may, with much force be added here, as a convincing and
satisfactory proof of the Institution of _baptism by water,_ as a
_standing_ ordinance, in the Gospel dispensation, that the Apostles
were _unanimous_ in the administration of it, as an _appointment_ of
their Lord and Master. They absolutely knew his mind and will. They
were with him so long, that it is impossible that they should be
ignorant of his will. When he told them to _baptize,_ they perfectly
knew what he meant. They ALL practised baptism as a divine
appointment. They baptised all their converts, without one exception,
that we find on sacred record. Their command was, _be baptized EVERY
ONE of you in the name of Jesus Christ for the remission of Sins; and
ye shall receive the gift of the holy Ghost._ These were about three
thousand, being all pricked to the heart by Peter's Sermon, on the
day of Pentecost. Now _when they heard this they were pricked in
their hearts,_ or convinced of Sin and savingly wrought upon, no
doubt. _And they said unto Peter and the rest of the Apostles, for
they were all together, the Eleven,_ see Chap. ii. 1. _Men and
brethren, what shall we do?--Then Peter said unto them, repent and be
baptized EVERY ONE OF YOU._ This is a command from all the Apostles;
for Peter spake in the name of the rest. They were all of one opinion
on the subject; and this was but a _few days_ after they received the
commission to _baptize_ all that should believe--_go teach all
nations, baptizing them._ They never differed about the necessity of
baptism. But were perfectly united in their practice. No one of them
ever made any objection to the need of the ordinance, because
Christ's Religion was a spiritual Religion. Nay, they positively
commanded their converts to receive the ordinance. Acts x. 48. _And
he COMMANDED them to be baptized in the name of the Lord Jesus,_
using, beyond all reasonable doubt, the very form of words prescribed
in the original institution. Here were both Jews and Gentiles, and
one as well as the other, were COMMANDED to be baptized. Now is it
possible for any candid person, exercising his reason and reflecting
powers, and not determined to support, at all events, a pre-conceived
opinion, to suppose all the Apostles, in all parts of the world,
among Jews and Gentiles, in all the Churches gathered by them, would
unitedly, without one scruple, or one objector or objection, go into
the practice of baptizing with water, if not an institution of their
Lord, designed to be perpetuated, in his Gospel-kingdom, to the end
of the world?--The Gentile converts, who were thousands of miles from
Jerusalem and Judea, and where there were no Jews, were baptized, as
well as Jewish converts. There could be no reason drawn from
condescension or indulgence to prejudices, in their case, whatever
there might be, in the case of Jewish converts.--
The arguments in support of the divine rite of baptism, as a
Gospel-ordinance, would admit of much more illustration and
enlargement--but I pursue the point no further, trusting that the
attentive and reflecting hearer hath received full and entire
satisfaction from the proofs already offered.
After contemplating the scripture-proofs of the ordinance of baptism,
as a standing ordinance in the religion of Jesus Christ, it may not
be a mere waste of time, to consider, in a concise manner, what hath
been objected against it. PLAINLY as it is INSTITUTED, it has
nevertheless been denied.--This, together with the Lord's Supper,
hath been classed with the old abrogated Jewish rites and ceremonies,
and exploded with them as wholly unworthy the regards of christians,
and disgraceful to the spiritual nature of Christ's religion. The
texts of scripture, which inform us of the abolition of Jewish
rites--meats and drinks--or carnal ordinances, have been applied to
the Gospel-ordinances. The argument is this, the Apostles tell us no
Jewish ordinances are binding on us, but are all abrogated, therefore
there are no christian ordinances binding on us. This all must see,
who can exercise any reason, is no argument at all. And no man who
uses it, can believe it to be any argument. The passages of scripture
which declare the abolition of the Jewish ordinances are Col. ii. 14,
to the 23 verse--Rom. xiv. 1, to the 17 verse. And in several other
places the same thing is affirmed. These places refer ONLY to the
Jewish rites and ordinances, and the abolition of them. Any one may
see this, who will attend to them. To apply them to the christian
ordinance of baptism and the Lord's Supper, is not only unfair and
unjust, but a horrible perversion of scripture. It cannot be done
ignorantly; for any one who can read, and who is capable of
perverting such passages, must know better.----
Again:--The abuses of the ordinance of baptism, and the disputes
about it, are alledged as valid objections against there being any
such ordinance to be observed in the Gospel-kingdom. We lament that
it ever hath been abused or perverted: and that there have been so
many controversies about its nature, and the subject and mode. But
this is no kind of argument against its being a _divine ordinance._
For can a truth--a duty--or a doctrine of religion be named, which
hath not been _denied,_ or _perverted,_ or _abused?_----
_Another objection_ against the holy ordinances of the New-Testament,
baptism and the Lord's Supper, is taken from our Lord's _washing His
disciples'_ feet--_Paul's circumcising_ Timothy--St. James directing
that _the sick be anointed with_ oil--and the _decrees of the first_
Apostolic council met at Jerusalem.--These several instances of
conduct are recorded John xiii. 4--to the 12, Acts xvi. 1--to the
4--xv. 29--and James v. 14. The objection from these things, against
the two standing sacraments or ordinances of the Gospel, _baptism_
and the _Lord's Supper,_ is very easily obviated. Our Lord's washing
the feet of his disciples is described as an extraordinary instance
of humility, and is a representation of the cleansing efficacy of his
blood soon to be shed by wicked hands--calculated to teach us to love
one another--to be meek--ready to do any kind office when needful,
though mean--and that we should not assume any Lordship or dominion
over one another's consciences. And at the close, he expressly tells
them he had set them a pattern of meekness and condescension, and not
ordained an institution to be observed in his church to the end of
the world. There is a material and essential difference between
_setting a pattern_ of a virtue or giving a remarkable display of it,
and solemnly _appointing a holy Ordinance._ We cannot argue from the
one to the other.--We are to follow the Redeemer, in all his
doctrines and ordinances, but not to perform the same extraordinary
PERSONAL actions--any more than to imitate him in his exterior
manner, air, and habit.--As to Paul's _circumcising Timothy,_ there
was a very plain reason for it. It was necessary for his reception,
at that time, among the Jews. The ordinance of circumcision was not
then DECLARED to be abolished. When the time had come, when there was
to be an open declaration of its abolition, no one of the Apostles
practised it, upon their converts. Moreover, Timothy was circumcised
as _born of_ a Jew, and not as a _christian convert._ As a convert to
christianity he was _baptized,_ as of Jewish lineage he was
circumcised. And St. Paul's example to us, in this is, to exercise
condescension, forbearance, and humility. As to the _anointing the
sick_ in the name of the Lord, James v. 14, it was an appointment for
the _miraculous cure_ of such, Mark vi. 13. But since those
extraordinary gifts are ceased, as being no longer necessary for the
confirmation of the Gospel, our faith in the common course of things
has no warrant for using that ceremony; much less doth what is here
said about it, give any countenance to the Papist's Sacrament of
_extreme Unction_ which they administer not for the recovery of the
sick, but for a pretended purgation from the sins of those that are
in the very article of death, or past hope of recovery.
As to _the decrees of the_ famous Apostolic council met at Jerusalem,
they were adapted to the then existing case and circumstances of the
Gentile converts, and not of perpetual obligation in Christ's
kingdom, except one article of a moral nature, _abstinence from
fornication._ The others are not described as binding on all
Christians. There is nothing, in the result of that council, which
can possibly signify that the practice of Christians, in all ages,
should be conformed thereto. It was wholly adapted to the then state
of the Gentile Converts.----Thus it most manifestly appears that
these instances of actions above cited and commented upon, are not
binding on Christians, in the common ages of the Church; and were
never intended to be;--nor can any argument or objection be raised
from them, of the least weight or plausibility, against the two
PLAIN, EXPRESS, and POSITIVE Institutions of the Gospel, to be
observed, in all ages, to the END of the world, _baptism_ and the
Lord's Supper.----
We will now make some improvement of what hath been said.--And what
are the great and special uses or purposes of this Ordinance? Some
affirm that it is a vain and unprofitable ordinance. Let us enquire,
is it so then indeed? Did Jesus Christ impose on his church a rite
useless and absurd?--The profit of it, however, appears to be great
every way. But were we convinced, that he had actually appointed it,
we ought to observe it, even if we could not discern any moral uses,
or religious benefit resulting from it--trusting in his love,
faithfulness, wisdom, and goodness.--It is of great use and
importance as it teaches us, in a striking and affecting manner, our
defilement and pollution by sin, one of the foundation-doctrines of
the Christian Religion. It teaches us this more affectingly than
words can do.--It is a clear and lively emblem of the need of the
renewing of the holy Ghost. Baptismal water points out the need of a
spiritual baptism--or that we must be cleansed from sin by grace
divine, and a Saviour's atoning blood.--The very form of words
prescribed by our Lord, and always used, teach us where all our hope,
our love, our trust, our dependence for salvation must center, in the
Father, and the son, and the holy Ghost--a triune God. Baptismal
water, as a visible sign, represents our need of having all our sins,
as to their guilt, washed away by the blood of Jesus--_Be baptized
every one of you, in the name of Jesus Christ, for the remission of
sins._--Baptism, as a sensible sign, signifies our obligation to
renounce sin, and to put on the temper and character of Christ--to
put away the filth of the flesh, and to put on newness of life--to
renounce the vanity and pomp of the world--and to become clean in
heart and life. And when we are baptized, or have our children
baptized, we bind ourselves to love, to live to, to obey, and serve
the one true God as set forth in his own word.--Can the ordinance,
then, be useless?--Does it answer no important ends, no moral and
religious purposes?--Is it also recognizing our engagements to be the
Lord's we and ours. And teaches some of the greatest and most
important doctrines, truths, and duties of Religion.--Does it then,
as the deniers of it affirm, keep us FROM GOD--FROM CHRIST--FROM THE
SUBSTANCE--FROM THE POWER of religion?--No: it brings us, in its
tendency, to them. How unhappy that any, under a christian name,
should set themselves to vilify--reproach, and deny, it!--May the
scales of ignorance and prejudice fall speedily from their eyes; and
that Jesus whose ordinances they reject, commiserate and forgive
them; and not suffer them to be the means of spreading irreligion!--
2dly. We may enquire for the improvement of this subject, who may,
according to scripture, enjoy the ordinance of baptism? The answer
is, all who confess that Jesus is the Christ--who profess to believe
in his religion--and have a desire and disposition to honour him in
it,--and live a regular, pious and religious life. Such may enjoy it
for themselves, and infant seed.----
3dly. As another observation for the improvement of the subject, we
may ask how is it to be administered? _Water_ is to be applied to the
subject by sprinkling the face, or by immersion, in the _name of the
father, son, and holy Ghost._ The quantity of water is a mere
circumstance. And immersion is as valid as sprinkling.--Mere
circumstances are left to the wisdom, prudence, and convenience of
the observer. Some prefer immersion as the most scriptural, and
others, sprinkling. Both are valid. Both are right? All that is
essential is the application of water, _in one of these ways,_ to the
meet subject, as the form is prescribed. Some admit, others exclude
infants, but this need be no bar to christian communion. Had the
various denominations of christians entertained these catholic and
charitable sentiments, there would never have been any dispute about
the mode, and much evil would have been prevented--I hope and expect
the day will come--and O that it might not be far distant, when these
reconciling and compromising sentiments will have a general
diffusion; when all real christians will be united, though practising
in different forms, and bend their whole force and zeal against
error--vice--and irreligion.
4thly. Let all Christians feel a due and unshaken attachment to
public worship, the Sabbath--and all divine ordinances. All of them
ought to be dear to Christ's disciples. We should esteem them. We
should love them. We should diligently and constantly attend unto
them. We are, at the same time, to take care that we do not place our
hope in, or dependence on them, instead of the God of ordinances, the
Saviour's all-cleansing blood, and the spirit's sanctifying
operations. Means and ordinances are the helps provided by a wise,
gracious, and holy God. In the appointment of them we see, in a most
wonderful manner, his love and grace, goodness and patience, wisdom
and condescension. Let our eye, then, be to the God of grace to bless
and sanctify unto us, all means and ordinances. By the power of the
holy Ghost we are; and we must be renewed. But we ought nevertheless
to prize and esteem all divine institutions, as means of holiness and
pious instruction. We should be grieved when any neglect them, revile
them, or deny them. For they are the ways prescribed by God, to
uphold religion, in the world, amid the floods of error, ignorance,
fanaticism, and infidelity, which threaten the existence of all
serious godliness.
5thly. We hence infer the duty of all people to prepare themselves
without delay, to enjoy the ordinance of baptism. It is a precious
ordinance. It is divinely appointed to teach us, the great truths of
Religion, and to help forward our salvation. All parents should see
that they lose no time in preparing to enjoy it for themselves, if
unbaptized, and for their Children. And what, my dear friends, is
required of you, is to seek and know God:--to desire to do your duty:
to honor your Maker and Redeemer in the ways, which he has so clearly
appointed.--Permit me with all tenderness and affection as a Minister
of Jesus Christ to urge you to give no rest to yourselves, till you
have rendered yourselves meet for the enjoyment of
Gospel-ordinances.--How mournful is the idea that so many, in our
Land, live in the total neglect of this holy sacrament of
baptism.--Unbaptized Children! Unbaptized Parents! Unbaptized
Youth!--How affecting the thought to all the lovers of
Gospel-ordinances.--What impiety prevails!--what neglect of religion
in general--of prayer in families in particular, and of public
worship.--Will not a holy and righteous God visit for these
things?--Many boast of this, as the age of reason--of our land, as
the land of reason--and talk of the complete downfall of
superstition, and bless themselves, at the thought of the diffusion
of sceptical principles, and are as zealous to propagate irreligion,
error, and infidelity, as if the salvation of our country, their own
salvation, and the salvation of others depended on the abolition of
christianity, against which the most virulent attacks are made, under
the name of superstition, or a sectarian religion.--
But some seriously inclined people are objecting, perhaps, and saying
we wish to enjoy _divine ordinances,_ but you have made the way _too
strict,_ more so, than God has made it, in his holy word.--Consider a
moment, before you draw up a conclusion so unfounded, and so much to
your disadvantage. All that is required of you, is to give yourselves
up to God and the duties of Religion.--Can less be required? Can any
lower terms be rationally desired? We must never profane an
ordinance, or prostitute and abuse it to worldly designs and
ends.--Often, alas! have this, and the ordinance of the Lord's supper
been perverted and profaned; and so have the holy Oracles of God,
which are the only Oracles of reason, and of eternal truth, and of
all religion. Let us see that we are not among the number of those,
who profane and abuse, or neglect and forsake it.--Come, then, and
take the vows of the Lord upon you, and give yourselves up to the
duties of our holy Religion, and enjoy all its ordinances and special
privileges.--Defer not--procrastinate no longer the concerns of your
souls and of Salvation.--Behold now is the accepted time! Behold now
is the day of Salvation! To-day, if ye will hear his voice. There may
be no to-morrow for you--no more time--no more seasons of grace. A
small space of time will end all your days, and open to us an
everlasting state.--Hear, then, the call of God, of reason, of
virtue, and of Religion. Delay:--O! delay no longer. _Come and take
Christ's yoke upon you, and learn of him, for he is meek and lowly in
heart, and ye shall have rest unto your souls._
6thly. For what hath been said, let all who have enjoyed the
ordinance of baptism, feel the sacred bonds thereof, and seek divine
grace to enable them to live up to their baptismal vows. Let parents
who have come forward and had baptism for their Children, and have
devoted them, therein, to God, to be his, and for him, bring them up
in the ways of Religion--teach them to pray--and pray with, and for
them in their houses:--instruct and govern them for God--set a pious
example before them--and teach them their baptismal dedication--the
meaning and import of it, as above explained, and as a peculiar
privilege binding them to be the Lord's.--And let such parents,
farther examine their own hearts and ways, and see if they gave up
their Children, in the baptismal dedication, in outward appearance
only, or in sincerity and in truth, hoping and trusting in God's
mercy and truth for them.--And let parents who never prepared
themselves to bring their Children to God, in baptism, when they look
on their dear infant flock, feel a deep sense of their sin, in the
neglect of their duty to them: and _so pity,_ and _so love_ them, as
to come forward, and give them up to God in baptism.--And Let
unbaptized youth realize their duty, and never give themselves rest,
till they have dedicated themselves to God, in his covenant and
baptismal institution, to be his in life, his in death, and his
forever.----And let the whole Congregation that now hear me, old and
young, esteem, rightly improve, and highly value all the institutions
of the Christian Religion; endeavour, by all the light and
advantages, which you enjoy, truly to understand them:--to place them
on their proper foundation; and to look to the God of all grace, for
his powerful, purifying, and all-cleansing influence, and to Jesus
Christ that the guilt of sin may be washed away:--and make it your
grand concern to _walk in all the commandments and ordinances of the
Lord, blameless._