In a former lecture I have remarked, that this has been, and still is, the subject of much and ardent controversy, and intimated that my discussion of the point would not be extensive: and indeed if baptism has come in place of circumcision, as I have endeavoured to show, and the passage of sacred scripture just referred to is rightly expounded by the able commentators quoted-to which a host of others might be added-the point is already settled, that the infant seed of believers are, by divine appointment, to be baptized.

Indeed, my young friends, although volumes upon volumes have been published on this controversy, yet the substance of it lies in a narrow compass, and is of a character to be judged of by any candid and moderately informed Christian. Some years since, when called in the performance of pastoral duty to administer this sacrament to an infant, in the congregation which I then served, I introduced the administration in nearly these words-" Are we asked why we baptize infants? I answer, we have the clearest evidence that by divine appointment they were once introduced into the church of God, and there is not a particle of evidence that he has ever, by a subsequent order, excluded them from it; and if God has once conferred this privilege on the children of believers, and has never withdrawn it, who or what is man, that he should take from these little ones and from their parents, a grant which their Maker has made them?" This short statement, I was well inform ed, settled satisfactorily the question in relation to infant baptism, in a mind which had been labouring under painful doubts on the subject, for twenty years. Now, my young friends, here is really the essence of the matter in controversy; and as the brief statement I have repeated, satisfied one

anxious mind, and I am confined to narrow limits, I have offered it to you, in the hope that it may have a similar influence on your minds. We believe that God, in a transaction with Abraham, as the father of the faithful to the end of time, made this solemn declaration. (Gen. xvii. 7.) "I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant; to be a God unto thee, and to thy seed after thee." We know that of this covenant circumcision was the seal; and we believe that in the New Testament, there is unequivocal evidence that "the blessing of Abraham has come upon the Gentiles;" that Christian believers are regarded as his spiritual seed; (Gal. iii.) and that baptism has come in the place of circumcision as the seal of the covenant originally made with him. Now, all the evidence which does or can exist in regard to this subject, is contained in the Bible, which we have in our own language; and hence I have said, that every candid and moderately informed Christian can judge of it for himself. Let him carefully, candidly, and prayerfully compare the Old Testament with the New, and decide for himself on the points I have stated; and doing this, he decides the question at issue between us and the Antipædo Baptists. They endeavour to set aside almost every point in the statement I have made. But the Bible, they admit with us, must determine where the truth lies; and the Bible is open to us all; it is a popular book, intended for common Christians as well as for the learned; and when read and made its own interpreter, by comparing one part with another, the very truth, all false reasoning notwithstanding, may be known on this, as on all other important subjects-provided only that there be simplicity of purpose, diligence of research,

and prayer for divine guidance, in the Christian inquirer. One of the most specious arguments used by our Baptist brethren is, that a positive institution requires a positive precept, and is not to be rested on any inferences, however direct or conclusive they may seem; and that there is no precept in the word of God for infant baptism. But this objection, it has been shown, must bring on the Baptists the charge of palpable inconsistencies in their own practice-shown that it will, among other things, prohibit female communion altogether; since there is neither express precept, nor recorded example for this, in the New Testament. Nor is this a solitary difficulty-others, equally formidable, attend the objection; and I shall put an end to this extended lecture by a short quotation, touching the point before us, from Ridgely's Body of Divinity-"I cannot but think," says Ridgely, "that this objection would equally hold good against Christ's dying for infants, as well as others, or of their being capable of justification, regeneration, and the saving blessings of the covenant of grace; and it might be as well inferred from hence that they are not to be devoted to God in other instances, besides that of baptism; or that we have not the least ground to expect their salvation; for it would be as hard a matter to find this contained in express words of Scripture, as that which is the matter of controversy, to wit, that they are not to be baptized."

BY WHAT MEANS MAY MINISTERS BEST WIN SOULS?

(Concluded from page 436.)

II. But now we come to the second thing proposed, to give some answer to this question from other things in the word.

And I shall, 1. Show some things

that must be laid to heart about the end, the saving of souls; and then, 2. Shall give some advice about the means.

1. About the end, the winning of souls. This is to bring them to God. It is not to win them to us, or to engage them into a party, or to the espousal of some opinions and practices, supposing them to be never so right, and consonant to the word of God. But the winning of them is, to bring them out of nature into a state of grace, that they may be fitted for, and in due time admitted into everlasting glory.

Concerning which great end, these few things should be laid deeply to heart, by all that would serve the Lord in being instrumental in reaching it.

1st, The exceeding height and excellency of this end is to be laid to heart. It is a wonder of condescendence, that the Lord will make use of men in promoting it. To be workers together with God in so great a business, is no small honour. The great value of men's souls, the greatness of the misery they are delivered from, and of the happiness they are advanced to, with the manifold glory of God shining in all, makes the work of saving men great and excellent. Preaching the gospel, and suffering for it, are services that angels are not employed in. Mean and low thoughts of the great end of the ministry, as they are dissonant from truth, are also great hindrances of due endeavours after attaining the end.

2dly, The great difficulty of saving souls must be laid to heart. The difficulty is undoubted. To attempt it, is to offer violence to men's corrupt natures; and a storming of hell itself, whose captives all sinners are. Unless this difficulty be laid to heart, ministers will be confident of their own strength, and so miscarry, and be unfruitful. Whoever prospers in winning

souls, is first convinced that it is the arm of Jehovah only can do the work.

3dly, The duty of winning souls must be laid to heart by ministers. That it is their principal work, and they are under many commands to endeavour it. It is a fault to look on fruit only as a reward of endeavours; so it is indeed, and a gracious one: but it should be so minded, as the end we should strive for, Col. i. 28, 29; which, when attained, is still to his praise: yet most commonly when it is missing, it is to our reproach and danger, when it is (as, alas! it is often) through our default.

4thly, The great advantage there is to the labourer by his success, is to be pondered. Great is the gain by one soul. He that winneth souls, is happy as well as wise, Prov. xi. 30. Dan. xii. 3. Won souls are a minister's crown, and glory, and joy, Phil. iv. 1. 1 Thess. ii. 20. How far is this account above all others that a man can give of his ministry? These things fixed upon the heart, would enliven us in all endeavours to attain this excellent end.

2. For advice about the means, I shall add these few, besides what hath been said.

1st, Let ministers, if they would win souls, procure and retain amongst the people a persuasion of their being sent of God; that they are Christ's ministers, 1 Cor. iv. 1. It is not confident asserting of it, nor justifying the lawfulness of our ecclesiastical calling, though there be some use of these things at some times: but it is ability, painfulness, faithfulness, humility, and self-denial, and, in a word, conformity to our Lord Jesus in his ministry, that will constrain people to say, and think, that we are sent of God. Nicodemus comes with this impression of Christ, John iii. 2. A teacher come from God. It is certain, that these thoughts in people further the reception of the Ch. Adv.-VOL. X.

gospel; Gal. iv. 14. Ye received me as an angel of God, even as Christ Jesus.

2dly, Let ministers, if they would win souls, purchase and maintain the people's love to their persons. And this is best done, by loving of them, and dealing lovingly and patiently with them. There should be no striving with them, especially about worldly things; yea, meekness to them that oppose themselves, 2 Tim. ii. 24, 25, 26. It is of great advantage to have their love. How carefully doth Paul sue for it in several epistles; and condescend to intreat and make apologies, when indeed he had not wronged them, but they only did imagine he had wronged them! 2 Cor. xi.

3dly, It would further the winning of souls, to deal particularly and personally with them; not always nor altogether in public, Col. i. 28. Acts xx. 20, 21. Great fruit hath constantly followed the conscientious discharge of this duty. The setting of it up in Geneva, did produce incredible fruits of piety, as Calvin reports: when the ministers, and some of the elders, went from house to house, and dealt particularly with the people's consciences. And we are not without many instances of the fruit of this mean in our own time, and in these nations. Blessed be the Lord for the labourers, and their success.

4thly, Ministers must pray much, if they would be successful. The apostles spent their time this way, Acts vi. 4. Yea, our Lord Jesus preached all day, and continued all night alone in prayer to God. Ministers should be much in prayer. They use to reckon how many hours they spend in reading and study; it were far better both with ourselves and the church of God, if more time were spent in prayer. Luther's spending three hours daily in secret prayer, Bradford's studying on his knees, and other instances of men in our time, are talked of rather than imitated. 3 P

Ministers should pray much for themselves; for they have corruptions like other men, and have temptations that none but ministers are assaulted with. They should pray for their message. How sweet and easy is it for a minister, (and likely it is to be the more profitable to the people), to bring forth that scripture as food to the souls of his people, that he hath got opened to his own heart by the power of the Holy Ghost, in the exercise of faith and love in prayer! A minister should pray for a blessing on the word; and he should be much in seeking God particularly for the people. It may be this may be the reason why some ministers of meaner gifts and parts are more successful, than some that are far above them in abilities; not because they preach better, so much as because they pray more. Many good sermons are lost for lack of much prayer in study.

But because the ministry of the word is the main instrument for winning souls, I shall therefore add somewhat more particularly concerning this, and that both as to the matter and manner of preaching.

1. For the subject-matter of gospel-preaching, it is determined by the apostle expressly to be Christ crucified, 1 Cor. ii. 2. Two things ministers have to do about him in preaching him to them that are without. 1. To set him forth to people, Gal. iii. 1; to paint him in his love, excellency, and ability to save. 2. To offer him unto them freely, fully, without any limitation as to sinners, or their sinful state. And then Christ's laws or will to be published to them that receive him, and are his, for the rule of their walk; and his promises, for the measure and foundation of all their hopes and expectations; and his grace and fulness, for their supply in every case, till they be brought to heaven. This was the

simplicity of the gospel that remained but a little while in the Christian church: for ceremonies among the Jews, and sinful mixtures of vain philosophy amongst the Gentiles, Col. ii. did by degrees so corrupt the gospel, that the mystery of iniquity ripened in the production of Antichrist. It was a sad observation of the fourth century, that it became a matter of learning and ingenuity to be a Christian. The meaning was, that too much weight was laid on notions, and matters of opinion; and less regard had unto the soundness of the heart, and holiness of the life. In the beginning of the reformation from Popery, the worthies whom God raised up in several countries, did excellently in retrieving the simplicity of the gospel from the Popish mixtures. But that good work took a stand quickly, and is on the declining greatly. How little of Jesus Christ is there in some pulpits! It is seen as to success, that whatever the law doth in alarming sinners, it is still the gospel-voice that is the key that opens the heart to Jesus Christ. Would ministers win souls? Let them have more of Jesus Christ in their dealing with men, and less of other things that never profit them that are exercised therein.

2. As for the manner of success

ful preaching, I shall give it in a negative and positive, from these two places. 1 Cor. i. 17, & ii. 1—4.

First, What this negative disowns, is our inquiry. The words are full: For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. Again, I came not to you with excellency of speech, or of wisdom, declaring unto you the testimony of God. Again, And my speech, and my preaching was not with enticing words of man's wisdom. These are the words of the Holy Ghost concerning a way of preaching

that is unprofitable: a way that seems was in use and respect with the Corinthians; and honest Paul was despised by them, for his simple and plain way, different from theirs. I shall only instance in things that this scriptural negative doth check and reprove in the way of preaching.

1. The establishing and advancing of divine truth upon the foundation of human reason; as if there were some weakness and insufficiency in those methods and arguments of working on men's consciences, that the Holy Ghost prescribes. The great foundation of all a minister hath to say, is, Thus saith the Lord; and a grave declaration of the testimony of God in this matter, is ministers' duty, 1 Cor. ii. 1, and will have more authority on men's consciences, than many human reasons. There is a rational preaching, (as it is called,) wherein men do not satisfy themselves to make use of reason as a tool and instrument, (and then its use is excellent,) but will establish it as a judge and dictator in all divine matters and truth; and so in effect turn all their preaching into little better things than the lectures of philosophers of old; save that the poor Pagans were more sincere in their morals, and serious in delivering their opinions.

Let a minister therefore still think with himself, that a plain Scripture testimony is his main argument; and accordingly let him use it. When he teacheth philosophy, and when he teacheth men the will of God about salvation, he is in distinct provinces, and his management of his work therein should be very different.

2. It is to preach with excellency of speech, and words of man's wisdom, when men think to reach the gospel end on sinners by force of even spiritual reason and persuasion. This corrupt thought riseth in some, from an imagination that moral suasion is all that

is needful for converting a sinner: and in some this thought rises on a better account; the light of the glory of God in the gospel shines so brightly in upon their own hearts, that they fall into this conceit, that no man can stand before that light which they can hold forth: Melancthon's mistake at first, till experience made him wiser. Hast thou a clear knowledge of gospel mysteries, and the word of exhortation is with thee also, so that thou art qualified to urge, beseech and plead warmly with sinners on Christ's behalf? Take heed of this snare, lest thou think, that thy wisdom and gifts can promote and carry on the gospel design on men.

3. This also is checked in the apostle's words, the setting forth the beauty of the gospel by human art. The truth of the gospel shines best in its bare proposal; and its beauty, in its simple and naked discovery. We may observe from the church history, that still as soundness of doctrine, and the power of godliness, decayed in the church, the vanity of an affected way of speaking and of writing of divine things came in. Quotations from the fathers, Latin, and languages, are pitiful ornaments unto preaching, if a man design conversion and soul-edification.And yet more despicable are all playing on words, jinglings, and cadences, (which things are in all the rules of true eloquence justly exploded); and yet some men reckon much on them. But would any man think his friend in earnest with him, that would accost him in any affair with such sort of language and gesture?

Secondly, The positive is, in demonstration of the Spirit, and of power, 1 Cor. ii. 5.

1. Paul preached so as gave a demonstration that the Holy Ghost was in him, sanctifying him. This is a plain and blessed thing. Happy is the minister that manageth